Alchimia e Magnetismo/en

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Alchemy, as the ancients understood it, is the science of the all: not a specialty alongside others, but the unitary method with which the hermetic tradition observed and operated every transformation of nature. There is therefore an alchemy of metals (the best known today, and precisely for this reason the most misunderstood), an alchemy of digestion (the internal cooking of food that becomes flesh, vital fluid, thought), an alchemy of blood and bodily fluids, an alchemy of the planets (the rotation of the spheres as a great cosmic coagulation), an alchemy of the soul (the phases of the initiate's inner transmutation) — and an alchemy of magnetism, which is what this page presents.

In each of these domains, the same phases recur (calcination, dissolution, separation, conjunction, putrefaction, fixation) and the same elements (the three principles — Sulphur, Mercury, Salt; the four elements — Earth, Water, Air, Fire; the seven planets — Saturn-Lead, Jupiter-Tin, Mars-Iron, Sun-Gold, Venus-Copper, Mercury-Mercury, Moon-Silver). These elements are real on one level and symbolic on another: the lead that the alchemist calcines in his athanor is truly lead, and simultaneously it is truly the inner Saturn of the operator that must be tamed and dissolved; the fire that cooks is truly fire, and simultaneously it is truly the concentrated will of the philosopher. The separation between "real" and "symbolic" is a modern simplification that tradition did not know: for Hermeticism, what is a symbol in the macrocosm is substance in the microcosm, and vice versa.

The cardinal principle, formulated in the Tabula Smaragdina of Ermete Trismegisto — "as above, so below; as below, so above, for the miracle of the one thing" — is the operative key: the microcosm (the operator, his body, his blood, his breath, his personal magnetism) and the macrocosm (the stars, the planets, the golden chain that binds everything to the first Magnet) are identically structured, and what is accomplished on one plane reverberates on the other. The animal magnetism that Mesmer describes in 1779, the gravitational attraction that Newton describes in the Principia of 1687, the love that moves the sun and the other stars that Dante describes in the Paradiso (1321), and the "occulta vis" that Kircher describes in his treatises of 1631-1667 are, for tradition, the same force grasped at different scales of the same cosmic attractive principle.

For the Hermeticists of Kircher (Rome 1602-1680), the alchemists of Gualdi (Venice, 17th century), the Golden Rosicrucians of Schmidt (Germany, 18th century), the magnetists of Mesmer (Vienna-Paris 1779) and of Willermoz (Lyon 1783), for the Italian line that from Palombara passes through the Régime of Naples, Kremmerz and reaches the Paret-ISI-CNV School, magnetism is an alchemy: precisely, it is the alchemy of the vital fluid between living beings, while the alchemy of metals is magnetism applied to mineral substances. The matter on which one works and the technical lexicon change; the principle, the operator, the phases, and the end remain identical.

I. Alchemy as the science of the all: the traditional framework

For the hermetic tradition prior to the 18th century, alchemy was not a primitive proto-chemistry — this is a reductionist reinterpretation of Enlightenment and positivist matrix — but rather the general science of the transformations of nature. Its object was not a particular substance, but the process of transformation itself, wherever it manifested:

Metallic alchemy (the most externally visible): transmutation of base metals into gold in the laboratory. It is the "exoteric" aspect (in Arabic, according to Ibn Wahshiyya, barrani) — that which is shown to the public and which many have taken for the whole
Spagyric alchemy (vegetable and mineral): preparation of medicinal remedies by separating active principles from plants and minerals — the way of Paracelsus (1493-1541) and iatrochemistry
Organic alchemy (of the living organism): digestion as archetype — food that enters raw into the belly and emerges transmuted into flesh, blood, vital fluid, thought, is the primary model of every alchemical work. For this reason, alchemical treatises constantly speak of "cooking", "digesting", "nourishing", "fermenting" — not metaphorically but because digestion is alchemy and alchemy is digestion, seen at different scales
Magnetic alchemy (between living beings): operation on the vital fluid that runs between magnetizer and magnetized, between master and disciple, among the members of a lodge chain. It is the specific object of this page
Astral and cosmic alchemy (of the spheres): the rotation of the planets and the great coagulation of the world as the work of the Demiurge — alchemy read in the macrocosm (section VII of this page on the "golden chain")
Internal or spiritual alchemy (of the soul): the phases of the initiate's inner transmutation — from the lead of the common state to the gold of the realized state. It is the "esoteric" aspect (in Arabic gawwani), reserved for those who have already traversed the other domains

All these domains are not six distinct alchemies but six manifestations of the same science, each readable as a mirror of the others. When a 17th-century alchemist described the calcination of lead in his crucible, he described simultaneously: the cooking of food in the stomach, the action of the Sun on Saturn in the sky, the reduction of one's own raw passions, and the preparation of dense magnetic fluid. The unitary reading of these manifestations is what the master teaches the disciple, and it is what modernity has lost by separating the domains into disconnected academic disciplines.

II. Microcosm and macrocosm: the active principle

The operative hinge of every traditional alchemy is the structural identity between microcosm (man, the small world) and macrocosm (the universe, the great world). The Tabula Smaragdina attributed to Hermes Trismegistus formulates it lapidarily:

"Quod est inferius est sicut quod est superius, et quod est superius est sicut quod est inferius, ad perpetranda miracula rei unius" — what is below is like what is above, and what is above is like what is below, to accomplish the wonders of the one thing.

Four operative consequences of this principle structure the entire tradition:

Substantial identity: the matter of which the stars are made is the same as that of which man is made — the seven planets of the sky are the seven metals of the body (for the Greeks and Arabs: for Egypt they were the seven neter; for the Chinese the five elements). The "animal stone" of Ibn Wahshiyya (9th-10th cent.) and the "vegetable stone" of the Golden Rosicrucians indicate the same fact: the alchemical work is done in living substance, not only in minerals
Dynamic identity: the laws that govern cosmic transformations (rotation, attraction, repulsion, generation, corruption) are the same that govern the internal transformations of the operator. For this reason, astrology (reading favorable times from the sky) and alchemy (operation on one's own body) are indivisible in tradition until the 18th century
Operative identity: the operator-microcosm, acting correctly on himself, acts also on the macrocosm — because he is one thing with it. This is the theoretical basis of natural magic and theurgic prayer, and also the basis of the magnetic practice of the School: the magnetizer does not manipulate a force external to himself, but activates in himself what is already in the cosmos, and through that very activation connects cosmos and patient
Symbolic and real identity together: the elements that the alchemist names (Sulphur, Mercury, Salt; Saturn, Jupiter, Mars, etc.) are together physical substances of the laboratory, dynamisms of one's own body, qualities of one's own soul, cosmic principles of creation. They are not "symbols of": they are, on different planes simultaneously. Modernity, which has separated the "literal" plane from the "symbolic" plane — reading alchemical treatises as moral allegories, or as recipes of primitive chemistry — has lost both planes, because only in their union are they operative

Animal magnetism, in this framework, is the observation and operation on a particular manifestation of that unique force that tradition calls occulta vis (Kircher), Spiritus Mundi (Ficino), Anima Mundi (Plotinus, Neoplatonists), vital fluid (Mesmer, French and Italian magnetists), prāṇa (Indian tradition), qi or ch'i (Chinese tradition), mana (Polynesian traditions). They are different names for the same thing, not because all these traditions copy each other, but because they all observe the same reality with different cultural instruments.

III. The alchemical phases as a universal schema

The phases of the alchemical process — classically codified in the Mutus Liber (1677), in the Aurea Catena Homeri (1723), in the treatises of Philippus Theophrastus Paracelsus and then synthesized by Eliphas Lévi and the 19th-century tradition — recur identically in every domain of alchemy. The main ones in the classical formulation are:

Calcinatio (calcination): reduction of raw matter to white ash through fire. In the laboratory: lead that becomes massicot. In digestion: the trituration of food in the stomach. In magnetism: the dissolution of the subject's resistances under the action of the fluid. In the soul: the ardor of the initiatory trial that burns the raw aspects of temperament
Solutio or Dissolutio (dissolution): the calcined matter is dissolved in a solvent. It is the "solve" of the adage "solve et coagula". In digestion: chyme dissolves in gastric juices. In magnetism: the magnetizer's fluid dissolves the blocks of the magnetized. In the soul: dissolution of old identifications
Separatio (separation): isolation of active principles from inert residues. In digestion: separation of nutrients from waste. In magnetism: clarification of the fluid, elimination of the "nervous", the turbid, the confused. In the soul: discernment between what is essential and what is accidental
Conjunctio or Coniunctio (conjunction): union of the separated and purified principles. It is the "coagula" of the adage. In digestion: incorporation of nutrients into tissues. In magnetism: the transmission of stable fluid from the magnetizer to the magnetized who now "responds" in harmony. In the soul: the alchemical wedding between the active principle and the passive principle of the operator
Putrefactio (putrefaction): the conjoined matter must pass through an apparent state of death — the "black" of the work. It is the most feared phase and the first positive sign of real transformation. In magnetism: the crisis of the magnetized (somnambulism, therapeutic crises). In the soul: the "philosophical death", initiatory depression, the crossing of the "dark night"
Albedo (the white work): after putrefaction, matter is reborn purified, candid. It is the first resurrection. In magnetism: the vigilant calm of the lucid somnambulist. In the soul: the pacification that follows the crisis
Rubedo (the red work): the final perfection, the philosopher's gold, the internal Sun. In magnetism: the full mastery of the magnetizer who now operates without effort. In the soul: the realized state of the initiate

These phases are not a literary sequence but a real order of transformation, which recurs at different times (minutes for digestion, years for the realization of the initiate, millions of years for the cosmic evolutions of stars) but with the same structure. Recognizing which phase one is in — of a magnetic operation, a personal crisis, a healing process, an initiatory path — is one of the fundamental competencies of traditional work, and is part of what the master transmits to the disciple.

IV. The elements: real and symbolic together

The four elements (Earth, Water, Air, Fire), the three philosophical principles (Sulphur, Mercury, Salt) and the seven metal-planets (Lead-Saturn, Tin-Jupiter, Iron-Mars, Gold-Sun, Copper-Venus, Mercury-Mercury, Silver-Moon) are the technical elements with which tradition described the structure of reality. Their distinctive characteristic, which modernity has lost, is to be simultaneously real and symbolic — more precisely, to be realities that manifest on different planes of the All, and of which the "symbol" is the visible trace on one plane of their reality on another plane.

Concrete example, Lead-Saturn:

In the metallic laboratory it is truly lead: gray metal, heavy, cold, malleable, slow to heat, toxic if introduced into the organism
In the sky it is truly Saturn: the slowest planet (29-year revolution), associated by tradition with long times, coldness, the weight of karma
In the body it is truly the saturnine phase: the dense, slow, heavy aspects of temperament — melancholy in the Hippocratic sense, bones, old skin, substances that precipitate
In the soul it is truly the principle of limit, gravity, discipline, death, long time. It is "the Mother of the Earth" (matter as it opposes spirit) and together "the Father of Time" (cronos-saturn who devours his own children)
In the magnetic work it is truly the slow, heavy, dense magnetism — that which fixes to the bed, puts to sleep, blocks; the magnetism that the magnetizer must know how to produce when he wants to sedate, calm, anchor, and that he must know how to avoid when he wants to awaken, lighten, lift

It is not a matter of "a literal lead" to which "a metaphorical lead" is added. It is a matter of a unique lead that manifests integrally on five planes simultaneously, and which the traditional operator learns to recognize and treat in each of the planes knowing that he operates on all the others. When the 17th-century alchemist calcined metallic lead in his athanor, he truly operated also on his own internal Saturn and on the coldness-heaviness that opposed him; and when he worked on his own patience, he truly operated also on the metals of the laboratory. It is this that makes alchemy a living work and not an exercise in primitive chemistry.

The same holds for the other elements and principles. Sulphur is simultaneously: laboratory sulfur, the active-masculine principle of tradition, the "animal fire" of the body, the pride or ardor of the soul, the voluntary energy of the magnetizer. Mercury is simultaneously: metallic mercury, the passive-feminine mobile principle, the vital spirit of the body, the fluid intelligence of the soul, the receptive sensitivity of the magnetized. Salt is simultaneously: laboratory salts, the principle of fixity and crystallization, the bones and structures of the body, the stability of the soul, the discipline of the operator.

The golden rule of tradition — formulated by many masters, but explicit in Philalethes and the Golden Rosicrucians — is that every operation on one plane must be accompanied, sustained or preceded by the corresponding operation on the neighboring planes. The solitary chemist who operates only in the laboratory without working on himself is destined to fail; the solitary mystic who operates only on the soul without disciplining the body is destined to derail; the magnetist who operates only on fluids without understanding bodies and elements does not know what he is doing. Completeness is the key, and completeness is achieved through the recognition of the microcosm-macrocosm identity which is the basic principle of the entire tradition.

V. The Kircherian "occulta vis" as a conceptual bridge

[VERIFIED] Athanasius Kircher (1602-1680) is the most systematic theorist of the identity of the two disciplines. In his three treatises on magnetism (Ars Magnesia 1631, Magnes sive De Magnetica Arte 1641, Magneticum Naturae Regnum 1667), Kircher expounds a precise doctrine documented by Anna Maria Partini:

"An occult force (occulta vis) binds all aspects of manifest reality with that of the supersensible world and also of [...] political power [...]. The same conception is represented on the frontispiece of the Regnum Naturae Magneticum. Here too, magnetic effects are represented by a golden chain, held by a divine arm protruding from the clouds, and connects three medallions with the objects endowed with the greatest attractive force in the mineral, vegetable and animal world".

The cardinal terms of Kircher are the technical names of the unique force:

Occulta vis (occult force) — the energy that operates beneath the plane of observable phenomena
Vis attractiva (attractive force) — its manifestation as attraction (magnet, heliotropes, sympathy between living beings)
Catena aurea (golden chain) — the hierarchical structure of the unique force, from God to the lowest entities
Catena eracleotica (reference to Heracles son of Zeus, and to Iliad VIII 19-22: the divine golden chain with which Zeus shows his power) — synonym of the golden chain, emphasizing the divine character of the force
Magnete celeste = God as the ultimate source of the force
Luce-magnete = light itself as primary magnetic energy

In the Kircherian vision, there is no separation between:

alchemy (the work on metallic, vegetable, animal substances) — because all these "substances" are localizations of the occulta vis, and the work consists in working the force through the substances
magnetism (the work on fluids and attractions between living bodies) — because the fluids and attractions are the same occulta vis seen from the side of living relations
astrology (the celestial bodies as sources of influence) — because the stars are nodes of the golden chain that propagate the unique force
theurgy (the operation on supernatural entities) — because the angels are magnetic mediators in the edifice of the golden chain
mysticism (the union with the divine) — because uniting with the Celestial Magnet is the ultimate end of the work

All these disciplines are a single hermetic science of the occulta vis, differentiated only by the angle of approach.

VI. "Homo est centrum centrorum concentratum": Schmidt and the Golden Rosicrucians

[VERIFIED] Boella-Galli, in the historical commentary on Gualdi (cf. Confraternita dellAurea Rosacroce sect. VIII), reports a formulation of the Golden Rosicrucian Rudolph Johann Friedrich Schmidt (1702-1761) which is the classic statement of the alchemy-magnetism convergence in the 18th-century tradition:

"According to the Golden Rosicrucian Rudolph Johann Friedrich Schmidt (1702-1761), to capture the semen macrocosmicum, matter of the Work, a particular magnet is necessary, and the best is man himself, since in him there are, quintessentialized, all the superior and inferior forces: homo est centrum centrorum concentratum [man is the concentrated center of centers]. In man, the electrum fulminans accumulates magnetically, a celestial and terrestrial fire. This is why it is advised to employ materials coming from man, such as saliva, mucus, tears, urine, excrement, etc."

Decisive doctrinal points of the Schmidt formulation:

The alchemical work needs a "magnet" — because the "semen macrocosmicum" (the prima materia of the work, universal principle of generation) must be attracted, captured, concentrated before being worked. The work is — in this exposition — a magnetic operation before a chemical one
The best magnet is man himself — because in man "all the superior and inferior forces accumulate quintessentialized". Man is concentrated microcosm — classic scholastic formula but with specific technical value: man is a natural magnetic device
Electrum fulminans — literally "fulminating electrum": in Schmidt's terminology it is celestial and terrestrial fire magnetically accumulated in man. The formulation anticipates, on the level of lexicon, the future science of electricity but in an integral alchemical-magnetic key
The "humble" substances (saliva, mucus, tears, urine, excrement) are operationally important because they "come from man" and therefore carry in themselves the magnetic quintessence collected by the human organism. It is not degradation: it is recognition that where there is a magnet there is also a magnetized trace
The same principle is applied — with caution and technique — in the Cagliostrian traditions (Master's saliva in the rituals of the Lodge of Adoption, ritual breaths on patients), lodge chains, and in La Doctrine du Corps Immortel (Giudicelli sect. IV: work on the "mixtures" of the body)

VII. The "Aurea Catena Homeri" as a hinge text

[VERIFIED] Boella-Galli explicitly cites, among the texts of the Golden Rosicrucians that continue the tradition, the Aurea Catena Homeri (Golden Chain of Homer), the Coelum reseratum chymicum and the Schlüssel der wahren Weisheit. The Aurea Catena Homeri, published by Anton Joseph Kirchweger (Frankfurt and Leipzig, 1723), is the hinge text that explicitly links:

The Homeric golden chain (Iliad VIII 19-22) — Zeus demonstrates that all the gods together cannot pull him down to earth, but he can pull them upward
The Neoplatonic golden chain (Macrobius, Commentary on the Dream of Scipio I.14: "the mind that proceeds from the supreme cause is like a golden chain")
The Kircherian golden chain (cf. sect. II of this page)
The alchemical chain of substances in transformation (the sequence Lead → Tin → Iron → ... → Gold is a "chain" of hierarchical operations)
The magnetic chain of 18th-century lodges

All these chains are — in the 18th-century Rosicrucian vision — the same chain, seen from different angles. The publication of the Aurea Catena Homeri in 1723 is an act of conceptual unification of the hermetic-alchemical-magnetic tradition.

VIII. Continuity: from the Arabic tradition to Mesmer

The alchemy-magnetism connection has roots that precede Kircher. [VERIFIED] Boella-Galli reconstructs the line:

"All these authors, Gualdi included, are in fact merely continuing the Arabic alchemical tradition, starting from Jabir and Ibn Wahshiyya, who supports the theory of the animal stone as the great root of the Work, and considers the mineral elixir exoteric (barrani) and the animal one esoteric (gawwani). In the Book of Putrefaction or Book of the Secrets of the Sun and Moon, Ibn Wahshiyya deals with the artificial generation of plants and animals, attributing this doctrine to the Babylonian sages Aqulabita, Ankabuta and others".

Relevant points:

Jabir ibn Hayyan (8th-9th cent., Persia/Iraq, Latinized "Geber") — founder of Islamic alchemy, author of a corpus that distinguishes external gold (metallic) and internal gold (perfection of the operator). The distinction corresponds exactly to that of Kremmerz ("he who has not made gold externally does not make it within himself", cf. La Doctrine du Corps Immortel sect. III).
Ibn Wahshiyya (9th-10th cent., author of Nabataean Agriculture and The Roots of Wisdom — Kitab Usul al-Hikma) — supports the theory of the animal stone as the great root of the Work: the philosopher's stone is living, not mineral
Distinction barrani / gawwani (external/internal) — it is the same as esoteric/exoteric, but in Arabic, and specifically applied to the elixir: there is a mineral elixir for the public, and an animal-internal one for initiates

Historical line of the alchemy-magnetism tradition:

Antiquity — Tabula Smaragdina of Hermes; Corpus Hermeticum; Zosimos (4th cent. — Alexandrian alchemist)
Arabic tradition (8th-12th cent.) — Jabir, Ibn Wahshiyya, Picatrix (11th cent.)
Latin Middle Ages (12th-14th cent.) — Albertus Magnus, Roger Bacon, Arnaldus de Villa Nova, Cecco d'Ascoli (on whom cf. I Fedeli dAmore)
European 17th century — Kircher (Rome); Gualdi (Venice); Borri (Milan-Rome); Palombara (Rome); Sendivogius (Poland); Newton (England, esoteric alchemist as well as physicist)
18th century — Schmidt (Golden Rosicrucians), Cagliostro (Strasbourg, Paris, Lyon 1780-86), Mesmer (Vienna, Paris 1779-85), Willermoz (Lyon 1783, Société de la Concorde)
19th century — Eliphas Lévi (Dogme et Rituel, 1854-56), Papus (Martinism), Saint-Yves d'Alveydre
20th century — Kremmerz (Myriam, 1896), Reghini and Evola (UR Group, 1927-29), Giudicelli (1988)
Today — Paret-ISI-CNV School as an active continuation of the line

IX. Four bodies and magnetism

The alchemy-magnetism connection finds in the doctrine of the four bodies of Boyer (pp. 213-235) the integrated anthropological framework:

Terrestrial body (bone) — it is the material substrate on which metallic alchemy operates by analogy (metals are "bones of the cosmos")
Aqueous body (lunar, astral) — it is the elective plane of magnetism: it is here that fluids, mesmeric passes, somnambulist visions, hypnoses, evocations of Coën rituals operate. Boyer is explicit: "the "astral body" of the occultists" = the lunar body. 18th-19th century magnetism works predominantly on this body, even if Mesmer and Cagliostro also accessed the aerial body.
Aerial body (Mercury, sacred ibis of Thoth) — it is the plane of transmission between beings at a distance, of superior mediumship, of the "double" (cf. UR 1927 Magical operations with two vases — The doubling)
Luminous body (solar, spiritual) — it is the plane of the red work, of the final identification with the Celestial Magnet

The alchemical-magnetic work therefore operates on all four bodies simultaneously, with the awareness that every "substance" of alchemy has its correspondence in every body. The same operation (e.g., the magistery of the Red Tincture) is at the same time:

operation on metals (metallic alchemy of the laboratory)
operation on the lunar body (magnetism between operator and candidate)
operation on the aerial body (breath and voice, cf. Il Respiro Tripartito e i Tre Campi di Cinabro)
operation on the solar body (contemplation of the internal Celestial Magnet)

X. The "chain" as a unit of operations

The notion of chain is — more than any other — the point of convergence between alchemy and magnetism in the wiki cluster:

lodge chain — living operators physically connected, hand in hand or concentrated on a common object, producing a common magnetic-initiatory state
Alchemical chain (chain of operations) — the sequence of operations Lead→Silver→Gold in the successive phases of the magistery
Aurea Catena Homeri (1723) — the hinge book (sect. IV)
Kircherian golden chain (1641-1667) — the cosmic structure
Eracleotic chain — the "thread of Heracles" that binds all beings to the Celestial Magnet
Initiatic transmission chain — the historical succession of masters (e.g., the Cathar-Fideli-Rosicrucian-Kremmerz-School line)
Celestial chain of souls (Plotinus, Macrobius) — the soul descends and ascends through the same chain of planetary spheres (cf. Evola e Reghini e la Tradizione Ermetica sect. III "from Lead to Gold through the seven planets")

All these "chains" are — for the hermetic tradition — the same chain, seen at different scales. When a lodge operates a magnetic chain, the thing is technically a local activation of the cosmic golden chain. When an alchemist performs the succession of operations in the laboratory, he is traversing the chain of spheres. When a master transmits to the disciple, he is linking the chain of initiatic transmission.

XI. The status of magnetism in 18th-century Freemasonry

The explicit fusion of alchemy and magnetism in European Freemasonry occurs between 1781 and 1786, five decisive years:

1779 Mesmer publishes Mémoire sur la découverte du magnétisme animal
1783 Willermoz, after the Convento di Wilhelmsbad (1782), opens the Société de la Concorde in Lyon which fuses RER (Martinesist-Templar heritage) and Mesmeric magnetism; the Agente Inconnu (the somnambulist Mlle Rochette) transmits communications that integrate the two traditions
1784 Cagliostro inaugurates the Haute Maçonnerie Égyptienne in Lyon (the "Sagesse Triomphante") — his Mother Lodge rituals operate simultaneously alchemy (the fabrication of the Universal Medicine) and magnetism (the ritual breaths, the Doves, the Pupils)
1786 Cagliostro is in Paris in the "Queen's Necklace" scandal — his fame as a magnetizer-alchemist is at its peak before his Roman arrest in 1789

See for the institutional framework Jean-Baptiste Willermoz, La Massoneria Mesmerica, Massoneria Egizia e Magnetismo, Cagliostro e il Rito Egizio — four wiki pages that document the complementary aspects of this convergence.

XII. The Italian branch: from the Golden Rosicrucians to Kremmerz

The Italian line leading to the Paret-ISI-CNV School passes through documented stages:

17th-century cenacle of Christina of Sweden (Rome 1655-1689) — Kircher, Palombara, Borri, Santinelli — Italian Golden Rosicrucians who already practice the alchemy-magnetism identity (Kircher explicitly)
Régime of Naples (1799-1816, group of Pasquale de Iorio, Ottavio Capece and others) — Arcana Arcanorum which fix in 4 degrees (87°-88°-89°-90° of Misraïm) the operative doctrine
Pasquale Pagano and the Osiridean Egyptian Order (Naples, from the second half of the 19th century) — depositaries of the Régime of Naples, transmit to Kremmerz
Giuliano Kremmerz (1861-1930) — Fraternity of Myriam (1896): therapeutic magnetism + operative alchemy + Egyptian-Isiac tradition + Christian-Catholic-Marian language; explicit practice of the magnetic chain as a therapeutic-initiatory device
School of today — actively continues the Kremmerzian line integrating it with the other documented strands

In this entire Italian line,