As a practising Christian priest, Hermann Beckh was profoundly aware that the mystery of substance - its transmutation in the cosmos and the human being - was a mystical fact to be approached with the greatest reverence, requiring at once ever-deepening scholarship and meditation. He viewed chemistry as a worthy but materialistic science devoid of spirit, while the fullness of spiritual-physical nature could be approached by what he preferred to call 'chymistry' or 'alchymy', thereby taking in millennia of spiritual tradition. In consequence, Beckh's Alchymy, The Mystery of the Material World is not limited to the conventional workings of Western alchemy, nor to what can be found in the Bible from Genesis to Revelation - although he does unveil hidden riches there. Neither should Beckh be considered only as a learned Professor with impeccable academic qualifications and European-wide recognition. Beckh writes about such topics as 'Isis', 'the Golden Fleece', traditional fairy-stories and Wagner's Parsifal in a way that enables the reader to catch glimpses of the Mystery of Substance; to share the writer's authentic experience of the divine substantia - the living reality - of Christ in the world. Beckh's Alchymy set an entirely new standard, and went on to become his most popular publication. This is the first time that it has been translated into English, along with updated footnotes, making his ideas and insights accessible to a wide readership. In addition, this edition features translations of Beckh's 'The New Jerusalem', where theology could best be expressed in verse; his exemplary essay on 'Snow-white'; observations on 'Allerleirauh', and a substantial excerpt from Gundhild Kacer-Bock's biography of Beckh.

Reuchlin’s keen interest in Jewish mysticism resulted in the original publication of this work in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and the third on the "practical Kabbalah." The German humanist Johann Reuchlin (1455-1522) defended the value of Jewish scholarship and literature when it was unwise and unpopular to do so. As G. Lloyd Jones points out, "A marked mistrust of the Jews had developed among Christian scholars during the later Middle Ages. It was claimed that the rabbis had purposely falsified the text of the Old Testament and given erroneous explanations of passages which were capable of a christological interpretation." Christian scholars most certainly did not advocate learning the Hebrew language. Reuchlin was exceptional in pursuing and promoting Hebrew studies, believing that a working knowledge of that language was essential for a true appreciation of the Bible and rabbinic literature. Refusing to join Christian contemporaries who wished to destroy the Kabbalah and the Talmud, he spoke out against ignorance. Christians could have a useful dialogue with Jews if they gained a thorough knowledge of the writings of Jewish exegetes and philosophers. Toward that end he proposed university endowments that aroused the fury of opponents and led to the famous "battle of the books." Reuchlin's keen interest in Jewish mysticism resulted in the publication of De arte cabalistica in 1517. The first part of this dialogue reflects on messianism, the second part on the relation of the Pythagorean system to the Kabbalah, and tdhe third on the "practical Kabbalah." According to Jones, "Reuchlin demonstrates how Christians can make profitable use of Jewish mystical writings, and therefore shares with the reader his understanding of the art of the Kabbalah." That art will reach more readers in this modern English-language translation by Martin and Sarah Goodman. It reinforces the historical importance of the man who prevented the destruction of Jewish books and anticipated the more liberal climate of the Reformation.