By Alexander Roob
Este compendio plasma l. a. riquísima tradición artística de l. a. alquimia, desde las tallas medievales hasta las ilustraciones de William Blake.
A superb trip during the heritage of esoteric lore: the nice paintings of the alchemists. The airtight Museum takes its readers on a paranormal secret travel spanning an arc from the mediaeval cosmogram and pictures of Christian mysticism, throughout the interesting global of alchemy to the artwork of the Romantic period. The enigmatic hieroglyphs of cabbalists, Rosicrucians and freemasons are proven to be heavily associated with the early clinical illustrations within the fields of medication, chemistry, optics and color theory.
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Extra resources for Alquimia y Mistica: El Museo Hermetico
3 It could be argued that Dominican thought developed such a rich vein of speculative theology precisely as a result of the dialogue over many years between the Dominicans and the Beguines and nuns in their care. It is not out of the question that Eckhart could have become acquainted with Hadewijchs thought through discussion with those who had traveled in the areas where she was known. As one whose interest in mystic thought and in women's spirituality must have been as well known to his contemporaries as it is to us, Eckhart would have been a natural recipient of such information and participant in discussions.
Trans, by Bernard McGinn, Meister Eckhart Teacher and Preacher, Classics of Western Spirituality Series (New York: Paulist, 1986), 265. Cf. also Pr. 12,28,29,48,60, 81, 86. "16 Wilderness betokens one of the poles of Meister Eckhart s discourse. "17 Wilderness is the domain of God, the between, and the inside of all things. As in Hadewijch II, wilderness is also a metaphor for the ground of the soul: "The creatures wilderness is its simple nature" (der creaturen wustenunge ist ir einveltigiu ndture)^ What is initially an apophatic statement about the divine nature closely linked with related symbols of abyss, ground, darkness, nakedness, as well as themes of divine purity/simplicity/unity and otherness, is interwoven with anthropological claims about the nature of the soul and its mimesis of the divine nature.
What about Mengeldichten 25-29? I believe that it is possible to accept literary analysis which shows the linguistic distinctiveness of the last poems, and still argue for a thematic continuity with the teaching of Hadewijch. If the spirituality of wilderness does 4 Saskia M. Murk-Jansen, The Measure of Mystic Thought: A Study of Hadewijch s Mengeldichten (Goppingen: Kummerle Verlag, 1991), 6-7,31-33,101-2,163-66, et passim. 5 Hadewijch, The Complete Works, trans. Columba Hart, O. S. , Classics of Western Spirituality Series (New York: Paulist Press, 1980), 86.