The Chymical Wedding

Christian Rebisse, FRC

In this article, an excerpt from his book Rosicrucian History and Mysteries, Christian Rebisse
invites us to the Chymical Wedding of Christian Rosenkreuz, one of the most important of
all Alchemical texts.

Today - today - today

is the Royal Wedding day.
For this you were born,
Chosen by God for joy.
You may ascend the mount
Whereon three temples stand
And see the Thing yourself.
Take heed,
Observe yourself!
If you’re not clean enough,
The wedding can work ill.
Perjure here at your peril;
One who is light, beware!
Sponsus and Sponsa.

Page 31
 he Chymical Wedding of machinery, but also found some of its

T Christian Rosenkreuz, a book

that is considered to be the third
Rosicrucian manifesto, made its appearance
ferment in the alembics of goldmakers
and extractors of the quintessence.”1 In the
seventeenth century alchemy broadened
in 1616. It was printed in Strasbourg by its perspectives. It claimed to be a unifying
Lazarus Zetzner, the publisher of Theatrum science that included medical applications
chemicum and numerous other alchemical and developed a more spiritual dimension.
treatises. This work differs considerably from It also sought to become part of the
the first two manifestos [Fama Fraternitatis thinking on the history of Creation, of
and Confessio Fraternitatis]. First of the tragic cosmogony which brought
about not only the fall of humanity, but
all, although it was likewise published
nature as well. hus, the alchemist was not
anonymously, it is known that Johann
only a physician who helped humanity to
Valentin Andreae was the author. Secondly,
regenerate itself so as to be reborn to its
it is unusual in form in that it is presented as
spiritual condition, but the alchemist was
an alchemical novel and as an autobiography also nature’s physician. As St. Paul pointed
of Christian Rosenkreuz. out, Creation is in exile and sufering, and
Despite the important development it is awaiting its liberation by humanity.2
of science during this period, alchemy Gerhard Dorn, a follower of Paracelsus,
remained a potent force. It contributed was an individual who was typical of
by enriching the thoughts of researchers, this evolution.3 And it was in this set of
Rosicrucian prompting Frank Greiner to state: “he circumstances, so rich in published works,
Digest invention of the modern world did not that the Chymical Wedding of Christian
No. 1
2013 arise essentially from the triumph of Rosenkreuz took its place.
Page 32
Johann Valentin Andreae enthusiastic follower of this science. Young
he author of this manifesto, Johann Johann Valentin followed in his father’s
Valentin Andreae (1586-1654), came footsteps in theological studies. He was
from an illustrious family of theologians. a friend of the theologian Johann Arndt,
His grandfather, Jakob Andreae, was one who considered him to be his spiritual son
of the authors of the Formula of Concord, and greatly inluenced the youth. Arndt
an important document in the history of was part of the tradition of Valentin Wei-
Lutheranism. In recognition gel, a tradition which tried to
of his meritorious services, achieve a synthesis between
the Count Palatine Otto Rheno-Flemish mysticism,
Heinrich granted him a coat Renaissance Hermeticism,
of arms. Jakob’s design incor- and Paracelsian alchemy. Jo-
porated the cross of St. An- hann Valentin was also the
drew, in reference to his fam- friend of Tobias Hess, a theo-
ily name, with four roses, in logian who pursued Paracel-
deference to Martin Luther, sian medicine and naometry.
whose armorial bearings de- Devoting himself to this sci-
picted a rose. he emblem of Luther may ence of “measuring the temple” while at
be described thus: in the center is a black Tubingen, young Andreae assisted his
cross, bringing to mind mortiication and teacher and protector, the theologian Mat-
recalling that faith in the cruciied Christ thias Hafenrefer, by drawing the illustra-
leads to redemption. his cross reposes in tions for a study on the Temple of Ezekiel.
the center of a red heart, the symbol of life. he youthful scholar was likewise in-
he latter is placed on trigued by the medi-
a white rose, the sign ating role of symbols
of joy and peace. he in the spiritual experi-
whole is surrounded ence. In this regard he
by a golden ring sym- shared the preoccupa-
bolizing eternal life. tions of his teacher
It is possible that this Johann Arndt, who
emblem was inspired was noted for his
by the writings of St. mysticism and who
Bernard of Clairvaux, was considered to be
which were deeply one of the precursors
appreciated by Lu- of pietism.
ther. Indeed, in his he author of the
sermons on the Song Chymical Wedding
of Songs, St. Bernard considered the theater
often used the image to be a worthwhile
of the cross united means for inducing
with a lower when his contemporaries
describing the mar- to ponder serious
riage of the soul with God. matters, and some of his works were in-
From childhood, Johann Valentin luenced by the commedia dell’arte. his is
Andreae was brought up surrounded by true in the case of Turbo, a play in which
alchemy. His father, a pastor in Tubingen Harlequin made his irst appearance on
[Germany], owned a laboratory, and his the German stage. his play, published in
cousin, Christophe Welling, was also an the same year as the Chymical Wedding,
Page 33
 makes reference to alchemy. his impor- written, Andreae proposed the creation
tant work would later serve as the model of a Societas Christiana, a group which,
for Goethe’s Faust. However, although in some respects, resembled the project
the author’s learning in the Hermetic art formulated in the manifestos. hroughout
is readily apparent,4 his view of alchemists his life, he was constantly creating societies
is also ironic. Generally speaking, wheth- of learning, such as the Tubingen Circle,
er in theology or science, what interested or organizations of a social character, such
Andreae was useful knowledge and not as the Foundation of Dyers, which is still
vain speculation. For instance, he and his in existence today.
friend John Amos Comenius helped to re-
vive pedagogy in the seventeenth century. he Story
In 1614, he was named sufragen pastor he third Rosicrucian manifesto difers
of Vaihingen. Later he became the super- considerably from the two preceding
intendent in Calw, and then the preacher ones. Briely, here is the story. Christian
and counselor at the consistory of Stutt- Rosenkreuz, an elderly man who is eighty-
gart. After having held various oices, he one years old, describes his adventures
ended his career as the abbot of Adelberg, over a seven-day period in 1459. After
a town where he died in 1654.5 being summoned to a royal wedding by
Johann Valentin Andreae left an a winged messenger, Christian leaves his
impressive body of work.6 It was in 1602- retreat, situated on a mountain slope. After
1603, when he was not yet seventeen years various incidents, he arrives at the summit
old, that he made his irst attempts as an of a high mountain, and then passes
author. He wrote two comedies about through a succession of three gates. Once
Esther and Hyacinth, as well as the irst within, he and the other people who have
version of the Chymical Wedding. he been invited are put to a test in which they
protagonist of this novel already went are weighed on scales. If they are judged
by the name of Christian Rosenkreuz – virtuous enough, they are allowed to
although this name may only have been attend the wedding. he select few receive
added at its publication in 1616. As the a Golden Fleece7 and are presented to the
manuscript for the irst version of this royal family.
text has disappeared, it is diicult for us
to know. However, what we can say for After being brought before the royal
certain is that the symbols of the rose and family, Christian Rosenkreuz describes the
cross rarely crop up in the novel. We also presentation of a play. his is followed by
know that Andreae revamped the text for a banquet, after which the royal family is
the 1616 edition. It is intriguing to note decapitated. he coins containing the
that the Chymical Wedding was issued in corpses are loaded onto seven ships bound
the same year and by the same publisher for a distant island. Arriving at their
as heca gladii spiritus (he Sheath of the destination, they are placed in the Tower
Glory of the Spirit). his book repeated of Olympus, a curious seven-story ediice.
twenty-eight passages from the Confessio For the remainder of the narrative we
Fraternitatis. However, the name of witness the strange ascent of the guests
Christian Cosmoxene was substituted for through the seven stories of the tower.
that of Christian Rosenkreuz, and the At each level, under the direction of a
author did not seem to adhere to all the maiden and an old man, they participate
Rosicrucian concepts presented in the irst Rosicrucian in alchemical operations. hey carry out a
Digest
No. 1 texts. It is worth recalling that in the distillation of the royal skins from which
2013 year in which the Fama Fraternitatis was a liquid is obtained that is afterwards
Page 34
transformed into a white egg. From this a of the Baroque in the seventeenth
bird is hatched that is fattened before being century. he taste for the marvelous and
decapitated and reduced to ashes. From the the primacy of ornamentation are quite
residue, the guests fabricate two human- apparent.8 he castle where the wedding
shaped igurines. hese homunculi are fed takes place is sumptuous, and its gardens
until they become the size of adults. A inal relect the era’s interest in parks adorned
operation communicates to them the spark with fountains and automatons.9 hey
of life. he two homunculi are none other serve to embellish many scenes in the story
than the king and the queen who have – most memorably that of the judgment
been restored to life. Shortly afterwards, in which the guests, one by one, put
they welcome their guests into the Order themselves in a balance that weighs their
of the Golden Stone, and all return to the virtue. he author also has us witness
castle. However, Christian Rosenkreuz, strange processions of veiled maidens who
at the time of his irst day in the castle, are barely perturbed by the arrows shot by
committed the indiscretion of entering a rather undisciplined Cupid. Moreover,
the mausoleum where the sleeping Venus we encounter such fabulous animals as
reposes. His inquisitiveness condemns him unicorns, lions, griins, and the phoenix.
to become the guardian he costumes of
of the castle. he the various characters
sentence does not seem are luxurious, and dur-
to be executed, because ing the narrative some
the narrative suddenly of them change from
ends with the return of black to white and to
Christian Rosenkreuz red, according to the
to his cottage. he stage of alchemical
author leaves us to transmutation in prog-
understand that the ress. Various feasts and
hermit, who is eighty- banquets, served by
one years old, does invisible valets, punc-
not have many more tuate the narrative.
years to live. his last Music, often played by
statement seems to contradict the Fama invisible musicians, accompanies the nar-
Ftaternitatis, which claimed that Christian ration. Trumpets and kettledrums mark
Rosenkreuz lived to the venerable age the changes in scenery or the entrance of
of 106. Moreover, other aspects of the characters. he text is sprinkled with po-
narrative depict a Christian Rosenkreuz ems, and the general plot is interrupted
who is quite at odds with the one presented by a play. Nor is humor absent from this
in the earlier manifestos. alchemical treatise. It manifests at often
unexpected moments, as for example in
A Baroque Opera the episode of the judgment (third day),
As Bernard Gorceix has remarked, which gives rise to several broad jokes. At
Andreae’s work bears the imprint of the moment when the transmutation is
seventeenth century culture, that of the virtually achieved (sixth day), the director
Baroque, where allegory, fable, and symbol of the operations tricks the guests into be-
occupy a preeminent place. According lieving that they are not going to be in-
to Gorceix, this novel is a signiicant vited to the inal phase of the work. After
historical and literary work. It is, in fact, seeing the efects of the joke, its perpetra-
one of the best examples of the emergence tor laughs so hard that “his belly was ready
Page 35
 to burst.” he narrative involves hidden chemicum, published by Lazarus Zetzner
inscriptions and a riddle in ciphers which in 1602.12 In this text, Dorn indicates that
Leibniz tried to fathom. As can be seen, the puriication carried out on matter by
we are face to face with a literary work of the alchemist should also be accomplished
great opulence, and in a style very difer- on people. His book presents three char-
ent from that of the Fama Fraternitatis and acters who typify the diferent parts of hu-
Confessio Fraternitatis. man beings: body, soul, and spirit. While
Inner Alchemy at a crossroads, the three have a discussion
regarding what route they should follow
In 1617, the year following the so as to reach three castles situated on a
publication of the Chymical Wedding, the mountain. he irst of these castles is made
alchemist Ratichius Brotofer published of crystal, the second of silver, and the
Elucidarius Major, a book in which he third of diamond. After several adventures
tried to establish the correlations between and a puriication at the Fountain of Love,
the seven days of the Chymical Wedding
and the stages of alchemical work. He
acknowledged, however, that Andreae’s
text is obscure. In more recent years, other
authors, such as Richard Kienast (1926)
or Will-Erich Peuchkert (1928), did their
best to decipher the mysteries of this text.
More recently, Bernard Gorceix, Serge
Hutin, and Roland Edighofer in particular
analyzed this work judiciously.10 he text
of the Chymical Wedding barely resembles
the works of the alchemical corpus. It
is not at all a technical treatise, and its
object is not to describe the operations in a
laboratory. And we should note in passing
that the story does not involve developing
the Philosopher’s Stone, but of producing
a couple of homunculi. In regards to
the seven days described in the tale, it is
essentially at the beginning of the fourth
day that alchemical symbology occupies
center stage. these characters attain the seven stages
Paul Arnold tried to show that the which mark the process of the inner regen-
Chymical Wedding was simply an adapta- eration of being. here is a striking resem-
tion of Canto X of he Faerie Queene by blance between the basic plot of this story
Edmund Spenser (1594), which describes and that of the Chymical Wedding.
the Red Cross Knight. Yet his argument
is hardly convincing. For his part, Roland he Spiritual Wedding
Edighofer showed that Andreae’s story In the epigraph to his book, Andreae
bears a striking resemblance to Clavis totius indicates that “the mysteries are demeaned
philosophiae chimisticae,” 11 a work by Ger- when revealed and lose their power when
Rosicrucian hard Dorn, a follower of Paracelsus. his profaned.” Indeed, the initiatic mysteries
Digest book was published in 1567, and then lose their virtue when they merely pass
No. 1 included in the irst volume of heatrum through the ilter of the intellect. Under
2013
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these circumstances, how can we analyze Rosenkreuz is a key element in his thinking.
the work that interests us here without Contrary to what the title suggests,
stripping it of its virtues? We do not make Andreae’s narrative does not speak of a
the claim that we can reveal all of the wedding. he marriage ceremony is not
arcana, but we feel that three important described in the novel, but rather its action
themes presented in Andreae’s initiatic revolves around the resurrection of a king
novel need to be emphasized: the wedding, and a queen. As with St. Bernard and the
the mountain of revelation, and the seven mystics of previous eras, it is the wedding
stages of the work. of being, understood as a regeneration that
he sacred wedding, the hierogamy, Andreae refers to in his book.
occupies an important place in the ancient he Castle of the Soul
mysteries. In Christianity, with St. Bernard
of Clairvaux (1090-1153), this subject was he wedding location is on a mountain.
elaborated upon in his commentaries on In traditional symbology, this place, the
the Song of Songs. In his treatise On the point where the earth and sky touch, is
Love of God, he described the journey the abode of the deities and of revelation.
of the soul towards the higher spheres, As has been so well demonstrated by
with the inal stage being that of the Marie-Madeleine Davy in La Montagne
spiritual marriage. his symbolic system et sa symbolique (he Mountain and its
was developed in greater detail by the Symbolism),13 when a person determines
Rheno-Flemish mystics, notably with the to climb the mountain, he or she sets out
Beguines and Jan van Ruysbroeck, author on the quest for self and embarks on the
of he Adornment of the Spiritual Marriage ascent toward the absolute. he invitation
(1335). Among numerous other authors, brought to Christian Rosenkreuz indicates
such as Valentin Weigel, the theme of the that he must reach the summit of a
spiritual marriage is associated with that mountain crowned by three temples.
of regeneration and rebirth. Among the However, in the following episode of the
latter, alchemical symbolism is added to narrative, castles are mentioned instead.
that of Christianity. Christian Rosenkreuz passes through
he royal wedding generally occupies two portals and arrives at the castle where
an important place in alchemy, and preparations for the great transmutation
psychologist Carl Jung showed that it was are taking place. hen, it is in a third place,
particularly well suited for describing the in a tower situated on an island, that the
phases of the process of individuation. Great Work is accomplished. We ind here
he wedding of the king and the queen the theme of the castle of the soul spoken
represent the union of the two polarities of by Meister Eckhart (1260-1328) and
of being, the animus and the anima, heresa of Avila (1515-1582). For them,
leading to the discovery of Self. Jung the quest of the soul is often presented as
set forth his research in many books, of the conquest of a castle. Alchemical texts
which the most representative is Psychology combine the two elements in describing
and Alchemy (1944). However, it was in a castle on a mountain. We previously
Mysterium Coniunctidnis, An Inquiry into observed that Gerhard Dorn spoke of
the Separation and Synthesis of Psychic three castles on a high mountain. Whether
Opposites in Alchemy (1955-56), that mountain, castle, temple, or tower, all of
Jung’s investigations are thought to have these symbolic elements in our narrative
reached their greatest development. In this are meant to conjure up the notion of a
work, the Chymical Wedding of Christian journey and an ascent.
Page 37
 world. his vision greatly inluenced
the Essenes and was the source of all
apocalyptic literature.14 We are reminded
of the importance of the vision of Ezekiel’s
temple in Simon Studion’s Naometria,
and, as previously mentioned, we know
that Andreae also had the opportunity
to work on this subject with Matthias
Hafenrefer (see above, “Johann Valentin
Andreae”). Moreover, as Roland Edighofer
has shown, the Chymical Wedding includes
many eschatological aspects. It is surprising
to note that we will soon encounter this
idea of an eschatological temple with
Robert Fludd. For him, the mountain on
which the temple is erected is none other
than that of initiation.

he Seven Stages

In the Chymical Wedding, the number

seven plays a fundamental role. he action
unfolds over seven days; seven virgins,
seven weights, seven ships are described;
and the inal transmutation takes place
in an athanor which sits enthroned in a
seven-story tower. Although this may not
Yet the temple or castle situated on a always be the case, alchemists generally
high mountain also has an eschatological divide the process of the elaboration of the
aspect by recalling the temple to come Great Work into seven phases. Gerhard
which Ezekiel spoke of in his visions. Dorn talks about the seven degrees of the
After the destruction of the temple and work. Here we encounter a fundamental
the city of Jerusalem, the Jews were theme which is far from being unique to
deported to Babylon, and it is then that alchemy. As Professor Ioan P. Couliano
Ezekiel prophesied the vision of the future has shown, the theory which states that
temple. He drew a parallel between the the process of the elevation of the soul
exile of the Jews and the expulsion of encompasses seven stages is found in
humanity from Paradise. his destruction numerous traditions.15 His researches
of the temple brought about the retreat of indicate that according to a Greek tradition
God from Creation, God then becoming also found in Dante, Marsilio Ficino,
the only “place” where humans could and Pico della Mirandola, these ascents
worship. However, Ezekiel announced the toward ecstasy are accomplished through
establishment of a new temple, a third, the seven planetary spheres. Couliano also
which would coincide with the restoration noted another form of ascent following a
of Creation. he prophet described this as tradition dating back to Babylonia, and
Rosicrucian being situated on a “high mountain,” and which later passed into Jewish and Judeo-
Digest he declared that the archetype of this temple Christian apocalyptic literature, as well as
No. 1
2013 existed previously in the superterrestrial Islam. Without making reference to the
Page 38
planets, it also speaks of seven stages to 5th Day, he Sea Voyage:
spiritual ecstasy. he mausoleum of Venus − he false
his element is also found in interment of the royal personages − he
Hermeticism. he Poemandres, the irst sea voyage − he arrival on the island −
treatise of the Corpus Hermeticum, after he seven-story tower − he laboratory.
having touched upon the cosmogony and 6th Day, he Seven Phases of Resurrection:
the fall of humanity, speaks of the seven
stages of the soul’s ascent through the he drawing of lots − he ceremony
framework of the spheres. It describes around the fountain and cauldron − he
the seven zones that the soul, after the suspended globe − he white egg − he
dissolution of the material body, must pass birth of the bird − he decapitation and
through so as to purge the self of its defects incineration of the bird − he circular
and illusion before ascending toward the furnace − he fabrication of two igurines
Father.16 It is interesting to note that the from ashes − he spark of life − he
tenth treatise, which provides a summary awakening of the royal couple.
of the Hermetic teachings, reconsiders the 7th Day, he Return of Christian
ascent toward the Divine by deining it Rosenkreuz:
as the “ascent toward Olympus.” Is it not he Knights of the Golden Stone
striking that, in the Chymical Wedding, the − he return by ship − he punishment
tower where the seven alchemical phases inlicted on Christian Rosenkreuz − His
are accomplished is appropriately called return home after his pardon.
the Tower of Olympus?
his septenary concept is also found
he Seven Days of the Wedding in the Christian tradition, notably with
St. Bernard, who was highly admired by
1st Day, Preparation for the Departure: Andreae. he dream recounted on the irst
he heavenly invitation − he prisoners day of the Chymical Wedding derives its
of the tower −he departure of Christian theme from St. Bernard’s sermon for the
Rosenkreuz for the wedding. ifth Sunday after Pentecost. In this dream,
Christian Rosenkreuz is locked away in a
2nd Day, Journey to the Castle: tower in the company of other people.
he crossroads of the four paths − he Moreover, the tools which the wedding
arrival at the castle and the passage through guests receive for going from one loor to
the three gates − he banquet at the castle another in the Tower of Olympus (sixth
− he dream. day)—a rope, ladder, or wings are taken
3rd Day, he Judgment: from the symbology of St. Bernard.
he judgment of the unworthy guests We ind reference to the seven stages
− he bestowal of the Golden Fleece on the of the inner life among two individuals
chosen − he execution of judgment − he praised by Andreae. he irst, Stephan
visit to the castle –he weighing ceremony. Praetorius, the pastor of Salzwedel, speaks
of “justiicatio, santiicatio, contemplatio, ap-
4th Day, he Blood Wedding: plicatio, devotio, continentia, beneicienta.”
he fountain of Hermes − he bestowal he second person is Philip Nicolai (1556-
of a second Golden Fleece − Presentation 1608), a pioneer of the “new piety,” who,
to the six royal personages − he theatrical when speaking of the mystic wedding, de-
presentation − he execution of the royal scribes the seven phases which mark the
family − he departure of the coins on regeneration of the soul (he Mirror of the
seven ships. Joys of Eternal Life, 1599).
Page 39
 Knight of the Golden Stone
ENDNOTES
1. Aspects de la tradition alchimique au XVIIe siecle, acts
At the end of the seventh day of the of the international conference of the university of
Chymical Wedding, Christian Rosenkreuz Reims-Champagne-Ardennes on 28-29 November
1996, under the direction of Frank Greiner, Chryso-
is dubbed “Knight of the Golden Stone.” poeia (Paris: Arch 1998) p. 11.
his title gives him mastery over ignorance, 2. Romans 8:19-22.
poverty, and illness. Each knight takes 3. Bernard Gorceix, Alchimie (Paris: Fayard, 1980).
4. We ind here numerous references to Lexicon Al-
an oath in promising to dedicate the chemiae by Martin Rulland (1612). English edition:
Order to God and his servant, Nature. A Lexicon of Alchemy, by Martin Ruland the Elder. A.
In efect, as Johann Valentin Andreae E. Waite, translator (London: J. M. Watkins, 1964).
5. Roland Edighofer, Rose-Croix et societe ideale selson
indicates, “Art serves Nature” and the Johann Valentin Andreae, vols. I and II (Paris: Arma
alchemist participates as much to his own Artis, 1982 and 1987).
restoration as that of nature. In a register, 6. Edighofer, Rose-Croix et societe ideale. . ., ibid., vol
II., brings together his entire bibliography: books,
Christian Rosenkreuz inscribed these translations, editions, correspondence, and manu-
words: “he highest knowledge is that we scripts, pp. 761-781.
know nothing.” his phrase refers to the 7. he Golden Fleece is a symbol which designated
the Great Work. A fascinating work regarding this
“learned ignorance” preached by Nicholas subject was written by Antoine Faivre, Toison d’or et
of Cusa (1404-1464). he latter, part of Alchimie (Paris: Arche 1990). English edition: he
a tradition including Proclus, Dionysius Golden Fleece and Alchemy (Albany NY: State Uni-
versity of New York Press, 1993).
the Areopagite, and Eckhart, opposed 8. Bernard Gorceix, La Bible des Rose-Croix, introduc-
rationalistic logic. “Learned ignorance” tion (Paris: Presses Universitaires de France, 1970)
does not consist of, as often thought, the pp. XXXVIII.
9. Regarding this subject, see the work of Salomon de
rejection of knowledge, but the recognition Caus, Hortus Palatinus (1620) and in particular the
that the world, being ininite, cannot be the reissue of Le Jardin Palatin (Paris: Éd. du Moniteur,
1990), with a postscript by Michel Conan which
object of complete knowledge. Nicholas of places S. de Caus in the Rosicrucian movement of
Cusa advocated a gnosis, an illuminating Heidelberg.
knowledge, one capable of surpassing the 10. We will not mention here the rather fanciful com-
mentaries of numerous other authors.
world of appearances by understanding 11. Roland Edighofer, Les Rose-Croix et la crise de
the coincidence of opposites. conscience europeenne au XVIIe siecle (Paris: Dervy,
1999) pp. 282-302.
In conclusion, the Chymical Wedding 12. See Marie-Louise von Franz, who, in Alchimie et ima-
of Christian Rosenkreuz is an initiatic gination active (La Fontaine de Pierre, 1978) provi-
narrative, that of a person’s quest on the des numerous excerpts of this text. English edition:
Alchemical Active Imagination. Rev. ed. (Boston
way to the marriage with one’s soul. his Shambhala, 1997).
ascent of the soul is part of a process 13. Paris: Albin Michel, 1996.
encompassing both humanity and nature. 14. his idea was developed by Shozo Fujita, he Temple
heology of the Qumran Sect and the Book of Ezekiel:
When reading the book, we are struck by heir Relationship to Jewish Literature of the Last Two
the richness of the language which testiies Centuries B.C. (Ann Arbor: UMI, Bell & Howell,
1970). (Princeton hesis, 1970). Henry Cordin
to the erudition of its author. Indeed, it
summarized it in a chapter of his book Temple et
would take an entire volume to point out all Contemplation (Paris: Flammarion, 1980) pp. 307-
of the references to mythology, literature, 422. English edition: Temple and Contemplation.
Philip Sherrard and Liadain Sherrard, translators
theology, and esotericism. We have only (London: KPI in association with Islamic Publica-
made a brief sketch here of this marvelous tions, 1986).
story. Rather than explain its various 15. See his book (Experience de l’extase (Paris: Payot,
1984), with a preface by Mircea Eliade.
meanings, our primary aim has been to 16. See Hermes Trismegiste, I, Poimandres (Paris: Belles
motivate you to read or reread this work Lettres, 1991) pp. 15-16. English edition: Her-
Rosicrucian that is fundamental to the Rosicrucian metica: he Greek Corpus Hermeticum and the Latin
Digest Ascelpius in a new English translation, with notes and
No. 1 tradition and occupies a prominent place introduction by Brian P. Copenhaver (Cambridge:
2013 in the history of European literature. Cambridge University Press, 1995).
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