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1
Robertson, Robin. "Alchemical Transformation." Psychological Perspectives 52, no. 2 (May 27, 2009): 139–40. http://dx.doi.org/10.1080/00332920902880614.
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Singh, Gary. "Alchemical Transformation." IEEE Computer Graphics and Applications 38, no. 3 (May 2018): 5–7. http://dx.doi.org/10.1109/mcg.2018.032421647.
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Loue, Sana. "Alchemy and the Transformation of the Therapist-Client Relationship." Journal of Sandplay Therapy 32, no. 2 (2023): 79–90. http://dx.doi.org/10.61711/jst.2023.32.2.430.
Повний текст джерелаАнотація:
The concept of the alchemical process is relevant not only to the individual client venturing forth in therapy, but to the relationship between the therapist and the client as well. Although alchemy was a highly solitary work, alchemists frequently had one helper; perhaps the therapist can be viewed as the "alchemical helper" to the client. We may posit that as the client moves through the various alchemical stages of their therapeutic journey, so too does the relationship between the alchemist/client and alchemist/helper-therapist transform through a parallel alchemical process. This article explores the alchemical transformation of the therapist-client relationship in the context of therapy with one client.
4
Kędzia, Ilona. "The Triggers of Transformation." Asian Medicine 17, no. 1 (March 14, 2022): 60–84. http://dx.doi.org/10.1163/15734218-12341507.
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Abstract This article studies the comprehensive medico-alchemical Tamil text Six Hundred Verses by Siddhar Yākōpu. Through an analysis of selected sections of this text, the article explores the discourse on the preparation called cavukkāram. Cavukkāram seems to be crucial for the medico-alchemical system exposited in the book, where it is portrayed as a potent catalyst that enables both alchemical operations on inanimate matter and remarkable transformations of human beings. The article explores the recipes, powers, and further processing for cavukkāram, drawing out ambiguities and inconsistencies in the discourse on the substance and the equivocalness of the text. It concludes that Six Hundred Verses describes, among other things, several different methods of preparing a substance called cavukkāram; the vocabulary in the recipes is highly ambiguous, and certain ingredients are presented as rare and difficult to attain – all of which adds to the obscurity of the discourse.
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Bishop, Paul. "The Superman as salamander: symbols of transformation or transformational symbols?" International Journal of Jungian Studies 3, no. 1 (March 1, 2011): 4–20. http://dx.doi.org/10.1080/19409052.2011.542368.
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Taking its cue from David Holt's discussion of Jung and Marx in relation to alchemy, Christianity, and the work against Nature, this paper discusses Goethe, Nietzsche, and Jung in relation to alchemy and the work on the self. It focuses on the idea of transformation as central to Jung's understanding of both Goethe's Faust and Nietzsche's Thus spoke Zarathustra. And it argues that, in alchemical terms, the Superman becomes the salamander – while suggesting, in the hidden and unspoken part of its title, that the Superman does not just become a salamander, he becomes the philosophers’ stone.
6
Peat, F. David. "Alchemical transformation: Consciousness and matter, form and information." World Futures 48, no. 1-4 (January 1997): 3–22. http://dx.doi.org/10.1080/02604027.1997.9972606.
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Koroleva, Vera V., and Alina R. Pritomskaya. "ALCHEMICAL SYMBOLISM OF THE NOVELLA “THE GOLDEN POT: A MODERN FAIRY TALE” BY E. T. A. HOFFMANN." Vestnik of Kostroma State University 29, no. 3 (December 21, 2023): 127–34. http://dx.doi.org/10.34216/1998-0817-2023-29-3-127-134.
Повний текст джерелаАнотація:
The aim of this study is to analyse the symbolism of E.T.A. Hoffman’s novella “The Golden Pot” within the framework of the alchemical discourse. The researchers employed historical-genetic, structural-semantic methods and the method of motivic analysis to explore the elements of medieval alchemical symbolism in the novella, namely: the motif of the hero’s initiation and his subsequent spiritual transformation, the symbols of snake, elemental spirits (salamander and dragon), manuscripts, blood, apples, garden, four elements, palm and cypress, as well as the symbolism of colour – red, black, white, gold and bronze. Results of the research suggest that the medieval theory of alchemy corresponded to the image of achieving creative harmony and spiritual transformation in German Romanticism.
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Sun, Zhao X., Xiao H. Wang, and John Z. H. Zhang. "BAR-based optimum adaptive sampling regime for variance minimization in alchemical transformation." Physical Chemistry Chemical Physics 19, no. 23 (2017): 15005–20. http://dx.doi.org/10.1039/c7cp01561e.
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Wujastyk, Dagmar. "Acts of Improvement." History of Science in South Asia 5, no. 2 (December 31, 2017): 1–36. http://dx.doi.org/10.18732/hssa.v5i2.26.
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In Sanskrit medical literature, rasāyana is defined as one of eight subject areas of medicine. The proclaimed aim of rasāyana therapies is to preserve or promote health and well-being, but also to prolong life, to halt degeneration caused by aging, to rejuvenate and to improve cognitive function. The term “rasāyana” describes the therapies that together constitute this branch of medicine; the methodology and regimen of treatment; and the medicinal substances and formulations used in these therapies.
In Indian alchemical literature, the Sanskrit term “rasāyana” is predominantly used to describe the final stages of alchemical operations, i.e. all that is involved in the taking of elixirs for attaining a state of spiritual liberation in a living body. Rasāyana in this sense describes a series of related processes, including the preparation of the elixir; the preparation of the practitioner; the intake of the elixir and finally, the process of transformation the practitioner undergoes after intake of the elixir.
In my paper, I present examples of rasāyana sections from a selection of medical and alchemical treatises to explore their connections and divergences. I also discuss how the connections between medical and alchemical rasāyana sections reflect the development of iatrochemistry in alchemical literature.
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Bednarski, Aleksander. "Textual Transformations: Iain Sinclair’s Black Apples of Gower and the Merlin Legend." Rocznik Komparatystyczny 13 (2022): 249–69. http://dx.doi.org/10.18276/rk.2022.13-13.
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This paper explores the connections between Iain Sinclair’s 2015 travelogue Black Apples of Gower and the Merlin legend. Despite the fact that, on the surface, Sinclair does not refer to the early Welsh merlinistic tradition, on closer inspection both share what M. Wynn Thomas has described as “hidden attachments” – cross cultural connections and experiences between the two literatures of modern Wales. The archaic bedrock of the Merlin legend and the alchemical imagery in Sinclair’s book are both rooted in the mythico-ritualistic complex of symbolic regeneration based on the repetition of the act of original creation. Both Merlin and the alchemical process involve an ontological transformation which is mirrored in Black Apples of Gower by the transcendence of textual and medial boundaries: a complex network of intertextual allusions and word-image relationships (ekphrases, reproductions and illustrations). By exploring these relationships, along with the merlinistic and alchemical imagery present in the text, I argue that the work employs the strategy of what I call textual nigredo – a process of intertextual and intermedial transformation. The affinities identified between the Merlin legend and Sinclair’s travelogue provide an argument for seeing Iain Sinclair as a Welsh writer and shed new light on the links between the Welsh-language literary tradition and English-language Welsh writing which may be pursued further in the future.
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Liu, Ziyun. "Transforming Inner Alchemical Vision into Painting: Huang Gongwang’s Clearing after Sudden Snow." Religions 14, no. 7 (June 30, 2023): 861. http://dx.doi.org/10.3390/rel14070861.
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This paper argues that the Yuan dynasty Daoist Huang Gongwang’s 黃公望 (1269–1354) painting Clearing after Sudden Snow resonates with the principles of inner alchemy (neidan, 內丹), particularly the stage known as the resurgence of yang force. Within this painting, four prominent visual elements—the sun, the spirit room, the cliff, and the snowy mountains—come together to imbue the painting with a rich tapestry of inner alchemical connotations. They collectively portray the sequential stages of cultivation, refinement, and transformation in the context of inner alchemy. The painting not only captures the moment of transition where the snow-covered terrain is gradually transforming into a fresh and awakened state, but it also embodies a visual metaphor for the inner alchemical transformative journey. Furthermore, each individual who engages with the painting may undergo their own personal transformation through the act of contemplation and reflection.
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Duff, Nathan, Yuba Raj Dahal, Jeremy D. Schmit, and Baron Peters. "Salting out the polar polymorph: Analysis by alchemical solvent transformation." Journal of Chemical Physics 140, no. 1 (January 7, 2014): 014501. http://dx.doi.org/10.1063/1.4853775.
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Schultz, Fabrice. "Alchemy and the Transformation of Matter in Richard Crashaw’s Poetry (1612-1649)." Journal of Early Modern Studies 10, no. 2 (2021): 65–90. http://dx.doi.org/10.5840/jems202110214.
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This paper studies the English poems of Richard Crashaw (1612-1649) from a historicist and formalist perspective. It specifically considers Crashaw’s poetry in its religious but also intellectual and early scientific context to investigate the frequently overlooked influence of science on his poetry. Metaphors drawn from alchemy and particularly from the transformation of matter to achieve its purification and spiritualisation enrich the poet’s expression of mystical devotion to underline that access to the spiritual as well as mystical union with Christ are deeply rooted in the devotee’s body. Representations of the earth as a chemical laboratory focus on materiality and corporality to emphasise the constant movement animating matter. A form of spiritual alchemy underscores Crashaw’s Christocentrism and references to the metamorphoses of matter consistently aim to express mystical union. A meta-poetic analysis eventually highlights a significant analogy between reading and alchemical processes in order to demonstrate the anagogical aim of Crashaw’s verse and the way his poems work on his reader’s heart to lift his soul. References to liquefaction, distillation or sublimation echo the published works of mystics but alchemical conceits based on symbolically evocative topoï and polysemic vocabulary reinforce the importance of the corporal in the experience of mystical union.
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Ries, Benjamin, Karl Normak, R. Gregor Weiß, Salomé Rieder, Emília P. Barros, Candide Champion, Gerhard König, and Sereina Riniker. "Relative free-energy calculations for scaffold hopping-type transformations with an automated RE-EDS sampling procedure." Journal of Computer-Aided Molecular Design 36, no. 2 (January 3, 2022): 117–30. http://dx.doi.org/10.1007/s10822-021-00436-z.
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AbstractThe calculation of relative free-energy differences between different compounds plays an important role in drug design to identify potent binders for a given protein target. Most rigorous methods based on molecular dynamics simulations estimate the free-energy difference between pairs of ligands. Thus, the comparison of multiple ligands requires the construction of a “state graph”, in which the compounds are connected by alchemical transformations. The computational cost can be optimized by reducing the state graph to a minimal set of transformations. However, this may require individual adaptation of the sampling strategy if a transformation process does not converge in a given simulation time. In contrast, path-free methods like replica-exchange enveloping distribution sampling (RE-EDS) allow the sampling of multiple states within a single simulation without the pre-definition of alchemical transition paths. To optimize sampling and convergence, a set of RE-EDS parameters needs to be estimated in a pre-processing step. Here, we present an automated procedure for this step that determines all required parameters, improving the robustness and ease of use of the methodology. To illustrate the performance, the relative binding free energies are calculated for a series of checkpoint kinase 1 inhibitors containing challenging transformations in ring size, opening/closing, and extension, which reflect changes observed in scaffold hopping. The simulation of such transformations with RE-EDS can be conducted with conventional force fields and, in particular, without soft bond-stretching terms.
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Cunnar, Eugene. "Alchemical Fiction and Political Transformation: The History of the Golden Eagle." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 16, no. 4 (January 2003): 10–24. http://dx.doi.org/10.1080/08957690309598474.
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Maslov, Alexey A. "The Practice of “Controlled Dreams” in the Alchemical Tradition of Taoism." Vestnik NSU. Series: History, Philology 20, no. 10 (December 20, 2021): 9–23. http://dx.doi.org/10.25205/1818-7919-2021-20-10-9-23.
Повний текст джерелаАнотація:
The paper focuses on the Taoist concept of “dreams”, which is considered from the point of view of the meditative practice of “realized dreams” or “controlled visions”. Famous Taoist masters Chen Tuan (10th cent.), Ma Danyang (12th cent.), Bai Yuchan (12th cent.) and many others implemented techniques of “controlled dreams” as a type of meditative alchemical practice: erasing the frontier between sleep and reality, long periods of vigil in a state of “almost sleep” lead to deactualization of the own “ego”. Deliverance from the conventions of the “dream world” leads to the beginning of the mystical transformations inside the body, and the practitioner passes through several stages: to set up breathing, calm consciousness, the beginning of the “copulation” inside the body of two agents (analogs of alchemical lead and mercury), concluding with the formation of a “miracle remedy”. With the control of the spirit-shen, overnight visions were the continuation of the Taoist self-control during the day, while due to various psychosomatic methods, dreams and reality were perceived as a single indistinguishable continuum, and various “lustful desires” were expelled from consciousness. In this regard, the popular idea of a “dream” in Taoist practice, just as a philosophical and aesthetic category, seemed to be too one-sided. The technique of “controlled dreams” did not exist in separation from the general alchemical practice and was rather an additional than the central part of it. Dreams themselves, in other words, the uncontrolled immersion of a person into the world of images and traces of consciousness, at that moment turned into his opposite – a similar, but not identical – in the colossal work of the spirit for the complete transformation into an “immortal”.
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BERGMANN, CRISTIANE, and WALTER BOECHAT. "THE BLOOD AND ALCHEMY OF THE TRANSFORMATION OF THE BRAZILIAN PEOPLE: THE BLOOD OF THE ANCESTORS, THE BLOOD OF CHILDBIRTH AND THE BLOOD OF COMMUNION." International Journal of Social Sciences and Management Review 07, no. 05 (2024): 01–12. http://dx.doi.org/10.37602/ijssmr.2024.7501.
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This work, based on Carl Gustav Jung's depth psychology, looks at blood as an alchemical element of the body and soul that connects us to our roots, to our ancestors, to the original peoples, connecting us both as individuals and as a Brazilian people. By delving into the symbolism of blood and understanding its relationship with the formation and identity of the Brazilian people, some memories will be pointed out regarding the history of the Brazilian people, from the beginning of the colonization process by the white European people, as well as how the Brazilian people were born, the quality of the bonds and relationships between the indigenous original peoples and the Portuguese from the 16th century to the present day, relating some stories that reveal, today, the conflicts over the demarcation of lands and the protection of indigenous peoples in Brazil. Blood, as a living element that constitutes and connects us, will also be approached from the point of view of indigenous mythology, through the narrative of the story of Kamé and Kairú, of the meeting between the Sun and the Moon from the point of view of the Kaingang people. For the alchemical integration of these processes between blood and the individual and collective psyche, the symbolism of blood in the chalice, the blood of communion, will be the alchemical vessel for combining the parts studied here, in order to create awareness and transformation through the process of individuation.
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Mitha, Farouk. "Catching Fire: Allegories of Alchemical Transformation in the Art of P.K. Page." Journal of Canadian Studies 38, no. 1 (January 2004): 118–28. http://dx.doi.org/10.3138/jcs.38.1.118.
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Materer, Timothy. "Death and Alchemical Transformation in James Merrill's "The Changing Light at Sandover"." Contemporary Literature 29, no. 1 (1988): 82. http://dx.doi.org/10.2307/1208526.
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Bravin, A. "THE GREAT WORK „DMITRY ALEKSANDROVICH PRIGOV”: ALCHEMY IN THE PROJECT OF A CONCEPTUAL POET." Siberian Philological Forum 15, no. 3 (September 30, 2021): 44–68. http://dx.doi.org/10.25146/2587-7844-2021-15-3-84.
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Problem statement. This paper traces the role of hermeticism and alchemy in the artistic production of conceptual poet Dmitry Prigov. Among the different cultural traditions that characterize his project, hermeticism plays a very important role, and especially alchemy, which provided Prigov with material at varying points throughout his artistic career. Purpose of the article. Through several examples taken both from Prigov’s verbal and visual works and from his theoretical texts, the aim of this article is to illustrate not only how the artist managed to use and modify motifs and themes relevant to the alchemical tradition, but also how he retrieved certain philosophical and aesthetic ideas of this hermetic doctrine. Conclusions. As a result, Prigov’s project should be considered a sort of alchemical “Great Work”, which responds to the need for a renewal of culture, the creation of a new concept of art and for a transformation of the role of the artist itself.
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Pounders, Lisa A. "Her “Symbols of the Desert”:." Journal of Jungian Scholarly Studies 14 (June 11, 2019): 16–29. http://dx.doi.org/10.29173/jjs4s.
Повний текст джерелаАнотація:
Employing C. G. Jung’s theories of the transformative nature of the unconscious in collaboration with his understanding of alchemy, this paper analyzes a number of Georgia O’Keeffe’s paintings featuring bones that were created during a 15-year period following her introduction to northern New Mexico. The analysis circulates among events from O’Keeffe’s life, the works of art themselves, and potential associations to alchemical concepts. The intention is to illuminate and deepen not only an appreciation of the artist’s visionary work but also an understanding of what alchemy has in common with Jung’s theories regarding psychological transformation. More broadly, the paper suggests that an ongoing engagement with art-making is a practice that can also function as an alchemical transmitter “of unconscious contents that are seeking expression” (Jung, 1938/1967, p. 82). Put another way, an attentiveness to creating works of art has the potential to enable the emergence of symbolic manifestations from the unconscious that evoke and facilitate psychological development.
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Albrile, Ezio. "I Pargoli di Agatodemone: Frammenti di Mitologie Alchemiche." Aries 6, no. 2 (2006): 180–204. http://dx.doi.org/10.1163/157005906777811943.
Повний текст джерелаАнотація:
AbstractAn important source for the study of Hellenistic Alchemy is the Neoplatonic Olympiodorus and his treatise on “Sacred Art”. In this text Olympiodorus gives an unitary view of alchemical praxis, based on the production and transformation of a peculiar element, the so-called “magnet” or “magnesia”. This element is the “substantial body”, sōma hypostatikon, the body which is “giving existence”, the alchemical black lead, the prima materia. The alchemist succeeds, by his creative action, in obtaining a perfect body which is able to transmit perfection to every body with which it is in contact. This is the elixir which gives health and salvation. The processes described put emphasis on color change as a guide to progress from black to white to yellow to violet: the sequence was clearly associated with the change from a chaotic and undefined primal stage to metallic perfection. And although the final phase or iōsis was eventually to be changed from violet to red, the emphasis on color was to remain a basic theme in descriptions of the magnum opus.
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Kumar Chandolia, Hemant, Neha Verma, Dharmendra Pareek, Govind Sahay Shukla, Rajaram Agrawal, and Manisha Goyal. "RASAYANA YOGA IN RASA RATNA SAMUCHCHAYA: A REVIEW." International Ayurvedic Medical Journal 11, no. 7 (July 24, 2023): 1678–83. http://dx.doi.org/10.46607/iamj3311072023.
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Rasa Ratna Samuchchaya (RRS) was written by Rasa Vagbhatta in the 13th century. RRS consists of a total of 30 chapters. This text sheds light on the level of Indian alchemical expertise in terms of the extraction, purification, and transformation of metals and minerals into therapeutically useful forms, as well as the various instruments created for alchemical uses and the use of herbo-mineral preparations to treat a wide range of illnesses. RRS is a crucial and required book for individuals who want to learn the fundamentals and in-depth details of Rasa Shastra and is regarded as one of the most important reference books. In RRS many formulations are described with their therapeutics uses. The present work is an attempt to summarize the review about Rasayana Yoga described in RRS Vigyanabodhinibhashateeka. A total of 13 Rasayana Yogas are found in this Teeka. By following these formulations need to be understood from the point of its preparation, certain dose, Pathya and Apathya to be followed for better perception and outcome for healthy life.
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Soranzo, Matteo. "A New Look at Spirituality." Journal of Religion in Europe 8, no. 2 (October 13, 2015): 185–209. http://dx.doi.org/10.1163/18748929-00802003.
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The article examines the theme of spiritual transformation in three poets (Lazzarelli, Augurelli, Mantuanus) writing in the context of hermeticism, alchemy and monastic spirituality. Building on current scholarship on Western Esotericism and religious pluralism, the article argues that: 1) whether it occurs in hermetic, alchemical, or hagiographical contexts, spiritual transformation is characterized by recurring linguistic features and motifs consistent with Antoine Faivre’s definition of esotericism; 2) the presence of spiritual transformation and its corresponding language outside of proper esoteric contexts, suggests approaching this theme as a discursive strategy, whose features correspond to von Stuckrad’s definition of ‘language of experiential knowledge’. In a dialogue with Michel Foucault and Pierre Hadot, the article suggests taking this phenomenon as part of the Renaissance rediscovery of philosophy as a way of life, and an instance of a broader notion of spirituality.
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Krawczyk-Łaskarzewska, Anna. "“See My Heart”: Art and Alchemical Reasoning, or Character Transformation in Bryan Fuller’s Hannibal." Open Cultural Studies 1, no. 1 (November 27, 2017): 304–18. http://dx.doi.org/10.1515/culture-2017-0027.
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Abstract Works of art seem to be used more and more frequently in scripted TV shows nowadays. Most often, they constitute a symbolic point of reference, an intertextual “interlude,” or merely a convenient plot device. However, Bryan Fuller’s 2013 TV series Hannibal goes beyond the stereotypical functions of art, using it as a sort of intermediary between literary and televisual fantasies and elevating its narrative status. It can even be argued that works of art in Hannibal constitute the key element to understanding character development and transmutation in the three seasons of the show. This article focuses on the ramifications of making Sandro Botticelli’s ever-elusive Primavera a striking aspect of Hannibal’s third season. Fuller foregrounds the painting’s motif of becoming in order to repurpose the literary franchise and its cinematic offshoots. As a result, a more in-depth portrayal of its principal characters is offered, together with their unending, but ultimately incomplete alchemical cycle of purification, “fiery love,” rebirth and death: stages representing the “enlightenment and perfection” (Gillies, Botticelli’s Primavera 133) of human souls. Alongside other masterpieces displayed in the series, Primavera helps destabilise the confines of the televisual medium and of the horror genre, while at the same time demonstrating the complexity of transmedial connections and influences.
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Wang, Xiaohui, Xingzhao Tu, John Z. H. Zhang, and Zhaoxi Sun. "BAR-based optimum adaptive sampling regime for variance minimization in alchemical transformation: the nonequilibrium stratification." Physical Chemistry Chemical Physics 20, no. 3 (2018): 2009–21. http://dx.doi.org/10.1039/c7cp07573a.
Повний текст джерелаАнотація:
Following the previously proposed equilibrate-state sampling based adaptive sampling regime Optimum Bennett Acceptance Ratio (OBAR), we introduce its nonequilibrium extension, Optimum Crooks’ Equation (OCE) in the current work.
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Riem, Antonella. "Alchemical Rubedo in Jill Mellick's "The Red Book Hours": Ecosophy on the Spirit." Interdisciplinary Journal of Partnership Studies 7, no. 1 (May 17, 2020): 8. http://dx.doi.org/10.24926/ijps.v7i1.3286.
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According to the biocultural partnership-dominator lens as expounded by Riane Eisler, this article studies the echoes and analogies between the opus alchymicum and the instruments of self-growth and transformation found in Jung’s The Red Book and Jill Mellick’s profound, insightful and exquisite The Red Book Hours. Eisler’s method is significantly interrelational and systemic, it supersedes traditional binary oppositions and offers an interesting correlation with alchemy. Mellick’s monumental The Red Book Hours is not only a profound scholarly study of Jung’s own extraordinary Red Book, but also a multifaceted, dynamic and living work which sheds light on the process of Self-analysis as a breakthrough towards wholeness.
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Bachour, Natalia. "Iatrochemistry and Paracelsism in the Ottoman Empire in the Sixteenth and Seventeenth Centuries." Intellectual History of the Islamicate World 6, no. 1-2 (2018): 82–116. http://dx.doi.org/10.1163/2212943x-00601008.
Повний текст джерелаАнотація:
The sixteenth and seventeenth centuries saw the spread of iatrochemistry. In the second half of the seventeenth century, European iatrochemical knowledge was introduced into the Ottoman Empire through translations from Latin into Arabic. This study addresses the adoption and adaptation of this new knowledge by examining these works, as well as the medical compendium of Dāwūd al-Anṭākī and the only book written by Ibn Sallūm himself. European medical texts underwent a transformation process on a textual as well as on a conceptual level, especially regarding Paracelsism. Even before that, Dāwūd al-Anṭākī’s book already contains alchemical procedures and mineral remedies for internal application, which might be described as a precursor of medical chemistry.
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Ivanova-Girginova, Marieta. "Magica and Alchemy in Boyan Danovski's Dramatic Visions “Heart of the Jester” and “Heart of Scarlet Porcelain” in the Context of Modernist Experiments in Drama in the 1920s." Bulgarski Ezik i Literatura-Bulgarian Language and Literature 66, no. 4s (August 5, 2024): 77–90. http://dx.doi.org/10.53656/bel2024-4s-8.
Повний текст джерелаАнотація:
The text analyzes magical and alchemical rituals of different origins, which became conceptual cores in two of Bojan Danovski‘s dramatic visions: “Heart of the Jester” (the creation of the artificial human Humunculus) and “Heart of Scarlet Porcelain” (the revival of the toys – The porcelain doll and sculpture of Pierrot). Both visions appeared in the magazine “Hyperion” in the second half of the 20s of the last century. They are part of a larger corpus of eight visions the author sent from Italy to the magazine in 1922 – 1928. Нe published six of them in a separate book in 1929. Danovski‘s dramatic visions are a specific phenomenon in Bulgarian drama. They represent an expression of artistic synthesis in avant-garde art and offer interesting construction and ideas characteristic of the European avant-garde. The aim here is to show, through an analysis of the two visions mentioned: how B. Danovski creates his theater of marionettes and how he works with the rich cultural intertext embedded in the plays. The dramatic vision in three pictures and one pantomime The Heart of the Jester (1926) examines the transformation of medieval mysticism with its spiritualistic séances and dark magic. A desacralization of the magical through the techniques of avant-garde art stands out. The dramatic vision in three paintings Heart of Scarlet Porcelain (1923) traces the transformation in Maeterlinck‘s symbolist theater with the appearance of the porcelain toy dolls and symbolic marionette figures of the square commedia dell‘arte. Magical processes and rituals bind the two visions, in which the heart is a unifying image and a meaningful object. It emerges from the high poetic symbolism of Romanticism and Symbolism to become a literal thing – a magical/bloody ingredient for the action of the alchemical retort in The Jester‘s Heart and afine porcelain object in the text Heart of Scarlet Porcelain. The process of reification, literalization of symbols signals their vituperation and becomes part of the desacralization of occult rituals. The disenchantment of fairytale magic is a specific feature of Danovsky‘s poetics.
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Quillo, Ronald. "Precious Mettle: Alchemic Aspiration as a Metaphor for Learning." Horizons 18, no. 2 (1991): 279–89. http://dx.doi.org/10.1017/s0360966900025160.
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AbstractRecent criticism of higher education challenges professors to facilitate learning which involves critical thinking, self-awareness, social consciousness, creativity, and interdisciplinary perspective. The ancient art of alchemy, which antedated post-Newtonian scientific categorizations, was directed toward much more than the transmutation of base metals into precious ones. As a process involving philosophical and religious views brought to bear on self-improvement as well as the improvement of all creation, alchemy may function as an appropriate metaphor for learning which is transformative of both learners and their environments. A psychological interpretation of alchemical pursuits facilitates an understanding of transformation in this way. Higher education is thus directed toward and affirmed in its mission of fostering in students a holistic and interdisciplinary approach to knowledge and skills which may be utilized both personally and socially.
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Bortz, Mark. "At the Crossroads of Death and Life: Mourning, Purpose and the Orphan Archetype." Journal of Sandplay Therapy 32, no. 1 (2023): 25–46. http://dx.doi.org/10.61711/jst.2023.32.1.302.
Повний текст джерелаАнотація:
In this paper the author explores the sandplay scenes and dreams of a 9-year-old boy whose mother died 3 months prior to beginning therapy. This case will serve to illustrate the activation of the archetypal image of the orphan clinically and symbolically. The article explores this image as a meeting point for the archetype of the abandoned child and that of the divine child. The author discusses how, for this child patient, the temenos of the sand tray—as well as the co-transference—facilitated an inner alchemical transformation where unbearable pain led to growth and development. The 9-year-old child's process involved a deep process of mourning the loss of his mother. Eventually the child was able to maintain an inner soulful connection to the mother and to celebrate her life.
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Pham, Tri T., and Michael R. Shirts. "Optimal pairwise and non-pairwise alchemical pathways for free energy calculations of molecular transformation in solution phase." Journal of Chemical Physics 136, no. 12 (March 28, 2012): 124120. http://dx.doi.org/10.1063/1.3697833.
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An, Eun Sun. "Rock: Symbol of Self in the Process of Individualization - Alchemy Transformation in Sandplay Therapy -." Journal of Symbols & Sandplay Therapy 12, no. 1 (June 30, 2021): 1–26. http://dx.doi.org/10.12964/jsst.21001.
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This study investigated the process leading to individuation by examining the symbolism of rocks that emerged from sandplay therapy for a middle-aged woman from the perspective of analytical psychology and alchemy. The rock symbolizes an unchangeable life force, nurturing, recovery, source of living water, grave, and place in contact with spiritual energy. The alchemical process of creating new substances using existing substances proceeds in the order of calcification, dissolution, solidification, sublimation, decay, separation, and unity. In this study, the client expressed her unconscious through the rocks in the sand tray, which corresponded to the calcification of alchemy. Afterwards, the client expressed feelings such as despair and sadness that existed deeply within her, which were linked to the process of dissolution and coagulation of alchemy. Finally, the client could proceed with the process of individuation through self-integration with her shadow by accepting the suppression and wounds of her heart that were suppressed for a long time in consciousness, which is connected with the process of sublimation, corruption, separation, and unity in alchemy. The process of individuation involves completing the true Self by integrating the Self that exists inside the individual. We can integrate these processes through a confrontational dialogue between consciousness and the unconscious through symbols.
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Megela, Ivan. "PRINCIPLES OF SENSE FORMATION IN THE PHILOSOPHICAL FAIRY TALE "PICTOR'S METAMORPHOSES" BY HERMANN HESSE." PROBLEMS OF SEMANTICS, PRAGMATICS AND COGNITIVE LINGUISTICS, no. 35 (2019): 45–59. http://dx.doi.org/10.17721/2663-6530.2019.35.04.
Повний текст джерелаАнотація:
Deep analysis of the fairy tale is presented as a periphrasis of mystery of life, the work is traced back to its inception, symbolic value of images, magical and alchemical transformation of physical matter is depicted. The article considers the fundamental hermetic principle "As above, so below; As within, so without" that suggests that human consciousness creates reality, Eastern worldview is combined with the principle of active imagination by C. G. Jung as a way to develop self-understanding through the work with symbols and the use of a dynamic language of allegory and parable. The article examines creative principle of synchronicity performed as a metaphor and as the one that arranges events not only by "non-physical" (non-causal) mechanisms but on the basis of their sense. The meanings of psychoanalytic symbols are identified: the carbuncle crystal, the biblical serpent, the "tree of life", the fairy-tale bird.
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Doehner, Sven. "The Listening VOICE: a Journey of Shamanic Initiation." Integral Transpersonal Journal 14, no. 14 (April 2020): 116–29. http://dx.doi.org/10.32031/itibte_itj_14-ds7.
Повний текст джерелаАнотація:
The focus and principle interest of this essay, called The Listening Voice, is The Art of Transformation. My approach recognizes the overlap that clearly exists between the Alchemical Psychology articulated by C.G. Jung and James Hillman, and the native ancestral wisdom kept alive to this day in what we now call Shamanism. Both offer laws, principles and practices to guide the individual in search of the kind of transformation that brings about the appearance of the most essential and authentic aspects of their true nature. While practicing these “arts”, I recognized how both traditions work in concrete and imaginative ways with the energy that underlies what has been materialized, what we psychologically call “symptoms”. Given that energy manifests as vibration, and that the most direct way of working with vibration is sound, and that the sound coming out of our own being is the sound that is most transformative, I recalled my own experiences with the discoveries of Alfred Wolfsohn – who healed himself of deep trauma involving auditory hallucinations by working with his own voice – to bring the vocal practices into the work to dissolve knots, to open psychic spaces, and to give explicit palpable shape to subtle things waiting and wanting to take on concrete form and reality in our lives. This essay shares my discoveries, and makes practical suggestions for developing and nurturing a Listening Voice, which is unmistakably transformative. KEYWORDS Transformation, listening, awakening, shamanism, imagination, emotions.
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Marlan, Stanton. "The absolute that is not absolute: an alchemical reflection on the caput mortuum, the dark other of logical light." International Journal of Jungian Studies 9, no. 1 (January 2, 2017): 28–41. http://dx.doi.org/10.1080/19409052.2016.1237372.
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ABSTRACTThis paper challenges Wolfgang Giegerich’s sometimes sophisticated and at other times sophistic notion of absolute negative interiority. In contrast to his uroboric view of ‘psychology proper’, this author resists the successionist ideas of a post-Jungian, trans-human perspective and asserts the notion of an unassimilable and unsurmountable ‘not’. In this paper, the author revisions the traditional divide between Kant and Hegel, taking the ‘thing-in-itself’ as truly other than existing only for consciousness and arguing against privileging theunityof unity and difference. This paper entertains the alchemical ideas of a residue, acaput mortuum, and an archetypally cumbersome object, a real limit, which remains and unhinges the elevating process of spirit on its path to return to itself in absolute interiority. Rather, it acknowledges an abyss ‘behind the back of consciousness’, a non-reified living unconscious – a dark light, an absolute that is not absolute, but rather a gateway back to the beyond, at the root of imagination, wonder, and transformation.
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Hemant Kumar Chandolia, Neha Verma, Deepa Dhakad, Govind Sahay Shukla, Rajaram Agrawal, and Manisha Goyal. "Critical review of Rasa Ratna Samuchchaya w.s.r. to its Rasaprabha Teeka." Journal of Ayurveda and Integrated Medical Sciences 8, no. 4 (May 25, 2023): 86–91. http://dx.doi.org/10.21760/jaims.8.4.14.
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Rasa Ratna Samuchchaya (RRS) was written by Rasa Vagbhatta. This text sheds light on the extraction, purification, and transformation of metals and minerals into therapeutically useful forms, as well as the various instruments created for alchemical uses and the use of herbo-mineral preparations to treat a wide range of illnesses. Rasaprabha Teeka of RRS written by Dr. Indradev Tripathi. This Teeka is Hindi commentary of RRS. This Teeka consists total 30 chapters, 3871 verses and detailed description of 960 formulations. The main components of RRS are classification of metals and minerals, descriptions of instruments and formulations and avoiding the use of metals and minerals during pregnancy. RRS covers all eight branches of Ayurveda, although it mainly deals with therapeutic aspects of Rasashastra. Thus, the Rasaprabha Teeka of RRS is a necessary and required book for individuals who wish to learn the fundamentals and in-depth details of Rasashastra and is regarded as one of the most important reference books.
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Di Rezze, Gianna. "Creating Temenos in the Classroom." Canadian Journal for the Study of Adult Education 32, no. 2 (June 10, 2020): 37–48. http://dx.doi.org/10.56105/cjsae.v32i2.5589.
Повний текст джерелаАнотація:
The following article describes the interplay of self-knowledge and relational knowing in the co-creation of the classroom temenos. A nurturing classroom temenos is a particular quality of relational space which may be experienced by students as a place where they are safe, seen, heard and accepted. The greater temenos of the classroom is shaped and in-formed by teachers’ cultivation of their own inner temenos through mindful practices which can help build capacity for relationship. In this article I borrow alchemical language and processes to describe my experience of the relational temenos. I use select personal narratives and two key symbolic images to describe how this embodied knowledge of self and other might allow students and teachers to become more fully themselves. I suggest that it is in this invisible but existent intersubjective space or “innermost layer” (Aoki, 1988, p. 20) of teaching where the potential for transformation and future well-being might be found.
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Wang, Zheng, and Ditao Wu. "Revisiting Du Guangting: Theoretical Contributions and Religious Transformations Within Daoism During the Late Tang and Five Dynasties Periods." Religions 15, no. 12 (December 4, 2024): 1475. https://doi.org/10.3390/rel15121475.
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In this study, we re-evaluate Du Guangting’s (850–933 C.E.) contributions to Daoist philosophy and religious practice during the late Tang and Five Dynasties period (755–960 C.E.), emphasizing his method of “broadly drawing upon various texts and thoroughly exploring their meanings” (廣引眾文, 窮指詳采). Through a primary analysis of Explications Expounding upon the Sage’s Commentary on True Scripture of the Dao and the De (道德真經廣聖義), and supported by the Anthology of Lost Transcendent Biographies (仙傳拾遺), this paper introduces a novel perspective on Du Guangting’s redefinition of Daoist practices, emphasizing self-cultivation and moral integrity over traditional alchemical methods. This shift not only addressed the spiritual demands of his era but also set a precedent for ethical practices in Daoism, thereby reflecting its adaptability to socio-political changes. This research underscores how Du’s work significantly contributed to both the transformation of Daoist philosophy and the evolution of its religious practices, thus influencing subsequent developments in Chinese thought and spirituality.
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Goli, Mohammad, and Shant Shahbazian. "Hidden aspects of the Structural theory of chemistry: MC-QTAIM analysis reveals “alchemical” transformation from a triatomic to a diatomic structure." Physical Chemistry Chemical Physics 17, no. 1 (2015): 245–55. http://dx.doi.org/10.1039/c4cp03722g.
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Cruz, Jeffrey, Lauren Wickstrom, Danzhou Yang, Emilio Gallicchio, and Nanjie Deng. "Combining Alchemical Transformation with a Physical Pathway to Accelerate Absolute Binding Free Energy Calculations of Charged Ligands to Enclosed Binding Sites." Journal of Chemical Theory and Computation 16, no. 4 (February 26, 2020): 2803–13. http://dx.doi.org/10.1021/acs.jctc.9b01119.
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Subramanian, Lakshmi, and Gurpyari Bhatnagar. "Spiritual Journey of Santiago in Coelho’s ‘The Alchemist’." International Journal of Religion 5, no. 10 (July 15, 2024): 3906–10. http://dx.doi.org/10.61707/xv6wj830.
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Paulo Coelho's ‘The Alchemist’ entails Santiago's journey from a young shepherd in Andalusia, Spain, to a seeker of hidden treasure. The plot is deeply intertwined with a spiritual quest for self-discovery and enlightenment. Through a rich tapestry of symbols such as alchemy, omens, and dreams, Coelho illustrates Santiago's physical and spiritual growth. Santiago's recurring dream about finding treasure at the Egyptian pyramids and different encounters, along with the omens and signs he observes, guide him through numerous challenges through his spiritual journey. Santiago's journey is a metaphor for an inner alchemical process, symbolizing the transformation of his consciousness from a lower to a higher state. The novel suggests that true success is not a mere destination but a transformative journey filled with learning and personal growth. Coelho emphasizes the importance of faith, perseverance, and resilience in the face of adversity. By following his dreams and remaining attuned to the guidance provided by omens, Santiago undergoes a profound spiritual transformation, discovering the deeper interconnectedness and inherent order of human existence. The narrative underscores the significance of embracing the signs and omens encountered along the way, highlighting the interconnectedness of all things. Coelho conveys that the pursuit of one's goals should be accompanied by a broader acquisition of knowledge and personal growth. Santiago's perseverance and resilience, even amidst challenges and monotony, are crucial to reaching his ultimate destination and experiencing the joy of achievement. His story is a testament to the profound spiritual transformation that occurs when one pursues their dreams with faith and determination. It underscores the inherent order and interconnectedness of life, ultimately portraying Santiago's journey as a spiritual odyssey that reveals the deeper meaning of life and the spiritual enlightenment that comes from embracing one's personal legend.
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Hong, Eun Joo, and Hyo Eun Kim. "A Study on the Symbols in the Sandplay Therapy of Children in Divorced Families by Age." Journal of Symbols & Sandplay Therapy 13, no. 1 (June 30, 2022): 101–59. http://dx.doi.org/10.12964/jsst.22003.
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This study focused on the sandplay therapy process of 8 children of divorced families by age and analyzed these cases by applying the qualitative case study method according to Stake’s (1995) reactive evaluation. We found, first, among the children of divorced families, that the symbol revealed in the sandpictures of the youngest (7-year-old) children was a negative maternal symbol. Second, the symbol revealed in the sandpictures of the next oldest (9-year-old) children was alchemical purification and transformation. Third, the symbol revealed in the sandpictures of children at the end of childhood (11 years old) was self-arrangement and struggle. Fourth, the symbol revealed in the sandpictures of children aged 12 to 13, the early age of adolescents, was the appearance of the paternal circle. The results revealed the development of a masculine consciousness that overcame dependence on motherhood and transitioned into a patriarchal world. In this way, the children of divorced families re-enactment relationships through symbols in the process of sandplay therapy to achieve self- development by age, deconstructing the mental structures, and reaching the stage of self-arrangement, revealing their progress toward growth.
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Cantwell, Cathy. "Reflections on Rasāyana, Bcud Len and Related Practices in Nyingma (Rnying Ma) Tantric Ritual." History of Science in South Asia 5, no. 2 (December 31, 2017): 181–203. http://dx.doi.org/10.18732/hssa.v5i2.17.
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The Tibetan term, bcud len, "imbibing the essence juice", is considered an equivalent for the Sanskrit term, rasāyana. But in Tibetan Buddhist ritual manuals, both terms occur, apparently with slightly different connotations. Practices classified as bcud len are frequently relatively short, and seem primarily designed for the use of individual yogis, usually as a subsidiary practice to complement their main tantric meditation. The production of bcud len pills which are said to sustain, rejuvenate and extend the life of the body, or even to bring immortality, is often an integral part of the practice. The term, rasāyana, is used in Tibetan transliteration (ra sā ya na), not as a title or classification for a specific ritual practice or recipe for pills, but rather to refer to the processes of alchemical transformation of substances within complex ritual "medicinal accomplishment" (sman sgrub) performances which are generally communal. In this case too, pills are produced, of the broader "sacred elixir dharma medicine" (dam rdzas bdud rtsi chos sman) type. This paper will consider a range of the practices, and of substances used in the sacred medicinal compounds.
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Panek, Aneta. "The materiology of junk and scrap." Artnodes, no. 34 (April 15, 2024): 1–7. http://dx.doi.org/10.7238/artnodes.v0i34.426807.
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This essay explores the materiology of junk and scrap, focusing on their transformation through welding processes and conceptualizing trash as a time machine. Key elements include waste materials such as junk, wire, screws, locks, pipes, spare bike and machine parts and scrap, which are examined as valuable resources imbued with time through phenomena such as oxidation, rusting and corrosion. In my artistic and scientific work, through welding, pottery, poetry, digital and analogue filmmaking, theatrical productions, collages and writing, I analyse various creative practices as akin processes within materiology. Emphasizing hands-on engagement with materials, my research highlights the tactile aspects of moulding and transforming waste into new forms, in an alchemical process where mundane materials are transmuted into something of value. This interdisciplinary investigation sheds light on the profound connections between art, thought and the materiality of time and everyday detritus. This essay is informed by a year-long personal exploration during which I have engaged in welding and sculpture creation using scrap materials sourced from a neighbour’s garden – a space previously inhabited by the late Michael Lachmund, a painter, sculptor, educator and philanthropist who was also a collector of scrap.
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Dubsky, Irina. "“They Transfigured the Earth, and Made it Eden Again” – Poetic Alchemy in Nathaniel Hawthorne’s the House of the Seven Gables." Intertext, no. 1(63) (June 2024): 77–82. https://doi.org/10.54481/intertext.2024.1.08.
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The present paper aims to propose a reading of The House of the Seven Gables: A Romance – singled out by T. S. Eliot as “Hawthorne’s best novel” – as a story of initiation and alchemical transmutation, alchemy being understood here as existential poetry, not as the mere conversion of base metals into the gold of the wise. This interpretation is articulated by means of an analysis of the system of the hermetic symbols encoded in the text. Moreover, the heroes and heroines in the story are endowed with attributes which easily lend themselves to an interpretation through the grid of hermetism as they are involved in a mystery drama the significance of which is a mirroring of their progress towards illumination and inner blossoming. Unbeknownst to them, the characters have embarked on a journey of self-realization. The fictional universe unfolds under the sign of an interplay of light and shadows meant to bring to the fore the meaning of the story as one of upward spiritual transformation and advancement towards limpidity and harmony. The lines of the characters’ fictional destinies seem to converge into a climactic point which marks the state of inner fulfillment, the consummation of Magnum Opus, the Great Work of the alchemists.
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Mirskaya, Liudmila A., and Victor O. Pigulevskiy. "Archetypal analysis of “Cinderella”." SHS Web of Conferences 122 (2021): 06006. http://dx.doi.org/10.1051/shsconf/202112206006.
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Psychologists often use the name of the protagonist of the fairy tale “Cinderella”, which is famous thanks to the brothers Grimm and Charles Perrault, for a sacrificial girl prone to dissociation, illusions, and waiting for a prince. This is typical for psychoanalysis. However, such an idea of Cinderella’s character does not fully reflect the essence of the matter. Moreover, it is generally not true. From the perspective of C.G. Jung’s analytical psychology, Cinderella is not a victim or an infantile dreamer and is not a real girl at all. Any tale represents an archetypal process of individuation. This is a collective natural constant of the psyche that excludes individual problems. Cinderella cultivated in herself what the ancient Greeks called “paideia” – the integrity of the personality and inner strength, influence on others. The purpose of the article is to describe the process of Cinderella’s individualization from the position of C.G. Jung’s archetypal approach based on the amplification method. The most relevant sources of recent years on the archetypal analysis of fairy tales are the works by M.-L. von Franz, H. Dieckmann, and C.P. Estés. The novelty of the study consists in the description and analysis of the archetypal images of the collective unconscious, which underlie the process of Cinderella’s individuation and determine her life path. These archetypal images are Persona, Self, Shadow, Anima/Animus, and the symbolic levels of the individuation process can be represented by such alchemical terms as “separation”, “multiplication”, “calcination”, “initiation”, “transformation”, “conjunction”, “solidification”. The levels testify to the character’s inner transformation and, as a result, lead to a happy woman’s destiny. The result of understanding the deep essence of the tale is a psychologist’s analytical work with modern young women, which will lead to positive changes in thinking and behavior.
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Serikov, Andrei E., and Vladimir S. Ryabov. "Signs and meanings of sacrifice in J. K. Rowling’s “Harry Potter and the Philosopher’s Stone”." Semiotic studies 1, no. 3 (December 29, 2021): 13–19. http://dx.doi.org/10.18287/2782-2966-2021-1-3-13-19.
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The article discusses symbolic means that express different meanings of the victim concept and the idea of sacrifice in J. K. Rowlings novel Harry Potter and the Philosophers Stone. The books title refers to the alchemical understanding of a philosophers stone as a means of immortality. Since the main purpose of the sacrifice rite is the magic of the appropriate death and rebirth essence, i.e. immortality, the philosophers stone can be interpreted as a symbol of sacrifice, and the stages of obtaining it as the rite stages of selection and preparation of the future victim for her / his sacralization or sanctification. There are at least two criteria for a typical victim, and they are the ones that determine the purity of a soul: the degree of innocence and the severity of the suffering. On a symbolic level the novel describes the transformation of a victim into sacrifice the essence of which is the soul purification. Only innocent victims, who have suffered personally but at the same time did not make other people suffer intentionally, may become a sacrifice. The main characteristic feature of Harry Potter as the novels protagonist is his readiness for self-sacrifice, which consists of such components as absence of greed and desire for power, as well as the ability to love, to overcome suffering and fear, to take risks and pose a challenge to prohibitions in the name of love, accepting both victories and defeats.
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El Shakry, Omnia, Sara Pursley, and Caroline McKusick. "Introduction." Psychoanalysis and History 20, no. 3 (December 2018): 269–75. http://dx.doi.org/10.3366/pah.2018.0268.
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This special issue stages an encounter between psychoanalysis and the Middle East. Taking seriously the possibility of an alchemical transformation of psychoanalytic thought through its encounter with the Middle East and with Islam, chapters reopen the psychoanalytic canon to consider key concepts through unexpected interlocutors, religious traditions, and intellectual formations. This includes bringing medieval Islamic philosophical concepts of the Cloud to bear on conceptions of causality and après coup; and thinking from the point of view of the Last Judgment in dialogue with the therapeutic work of a Moroccan imam and the Lacanian analyst Fouad Benchekroun. Authors also recover lesser known histories of psychoanalytic theory: in the work of Egyptian psychoanalytic theorist Sami-Ali, who developed a distinctly expansive theory of the imaginary influenced by Islamic apophatic theology and his own clinical work; and in Iraqi sociologist ʿAli al-Wardi's critical re-evaluation of the unconscious, via the Islamic revolutionary tradition, as a source of the miraculous. Moving to the contemporary era, chapters tackle the various uses of psychoanalysis in ‘dialogue initiatives’ that delegitimize Palestinians' use of violence in Palestine/Israel; and in efforts to ‘lay on the couch’ the figure of the jihadi in contemporary France in the service of a secular modernizing project. Engaging critical theory, history, anthropology, literary studies, and Islamic studies, this special issue will be of interest to all those concerned with psychoanalysis in relation to a geopolitical elsewhere.
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Vinokurov, V. V. "Prototype Hermetic Teachings: Hermes Trismegistus and Three Hermes." Concept: philosophy, religion, culture 5, no. 1 (April 1, 2021): 60–72. http://dx.doi.org/10.24833/2541-8831-2021-1-17-60-72.
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The paper treats the topic of hermeticism — an esoteric tradition of teachings — with the view to its origins and varying interpretations. In setting research objectives, the text aims at identifying the common structural foundations of myths and ideas of the hermetic genesis and to establish the main vectors of the formation and transformation of esoteric teachings presented in the spiritual domain and reflected in the material culture of Western Europe from the 4th century BC to the present. For the needs of such a comparative study that embraces philosophical, religious and historical phenomena of culture, the following methods are used. As it is mostly the texts that are analyzed, the methodological framework consists of the interpretation of texts and artifacts – all along the line of presentation of historical sequences, of their recursion, of structural and functional aspects. The sources included not only texts, mathematical operations and chemical formulas of previously known alchemic artifacts are also introduced into the comprehensive analysis. The examination of cultural phenomena leads to the systematization of religious origins, historical and philosophical traditions and scientific achievements that underlie the formation of hermeticism. This structuralisation is possible due to the tools for the analysis of the hermetic body developed in this text. The mapping of the historical development of hermeticism is proposed in a three-level paradigm model based on the image of the Thrice-Great Hermes. It is concluded that the basis of the image of Hermes is the invariant of the historical three-level model of cognition of esoteric teachings, for descriptions of which the terms of ABC — paradigm are introduced. Each of the Hermea has own disciplinary paradigm. The first level of Hermes I, the author of cosmogonic visions, A — paradigm, is represented by inner visions (revelations of the cosmic mind or daimonic visions), thus forming the cultural level of mythology, theology. The level of Hermes II, the founder of writing and counting, lies in the realm of concepts of visions ‒ e.g. the Platonic philosophy, geometry, mathematics (B — paradigm). The third level (C — paradigm) is represented by texts and alchemical artifacts (Alexandrian crystal) of Hermes III, the founder of the art of healing and chemistry, that further embodied in empirical sciences, chemistry and astronomy, as well as ancient technological knowledge of the production of metals, glass and dyes. In general, all hermetic disciplines and practices emerge on the basis of this three-level paradigm.