The second stage of conscious transmutation

Italian version

In this subsequent phase, which follows the guidelines outlined in the preceding paragraph on transferring consciousness, we take a significant step forward in the transmutation process. The prior exercise involving the transference of consciousness into inanimate objects served to prepare us for assuming the appearance of a physical object and its connection to the surrounding environment. It is now time to progress to the subsequent stage, which involves establishing a relationship with the sensations and structure of the entity we are directing our focus on, namely, a plant or vegetable.

To gain a comprehensive understanding of the vegetable kingdom’s spiritual significance, it is first essential to scrutinise its role in the terrestrial ecosystem and then discern its subtle purpose through the laws of analogy. Essentially, a plant comprises two main components: the root system and the aerial parts. The root system is tasked with anchoring the plant to the ground, extracting nutrients and minerals, and interacting with the surrounding environment and other plant species. The aerial parts, through the presence of chlorophyll in their leaves or stems and a sequence of intricate chemical-atomical reactions, convert sunlight into energy (sugars) via the process of photosynthesis. A further outcome of this reaction is the production of oxygen, which is a vital component of the Earth’s atmosphere.

With the considerations mentioned above in mind, we begin our practice by adhering to the same set of instructions provided for the exercise involving inanimate objects. Once we have situated ourselves in front of a plant – be it in a pot or the open air, provided circumstances allow for it – and have intently focused on its image, we proceed to establish a connection with its form. During this stage, we endeavour to implement the guidelines outlined in the second phase of the transfer process. We thus try to “sense” the plant to discern the function of its roots in extracting mineral substances from the soil, the flow of sap that transports nourishment to the leaves through the stem, as well as the sunlight that provides the energy required for growth. But how does a plant itself experience all of this?

The initial stage of the formation of the mineral kingdom, which represents the densest state of spiritual syncope, precedes the emergence of the vegetable kingdom on Earth. The latter serves as the first point of contact between Heaven and Earth, acting as a mediator for developing life forms that are no longer bound to the ground. The vital condition of the vegetable kingdom is undifferentiated, and it is permeated by a consciousness that manifests itself in a twilight phase, as it encompasses all the forms through which it expresses itself. Its goal is to transmute the mineral essence, thereby initiating the generative process that transforms the world into a living substance through light intervention.

The appearance of sexual plant generation and inflorescences is then an admirable example of how nature creates the specific conditions to integrate the animal species involved in pollination into evolution.

During the practice, avoid anthropomorphising the plant entity by attributing individualised human consciousness to it. Instead, focus on perceiving the current that emerges from the interaction between earthly nourishment and solar energy. Once you have become proficient in this practice for at least five minutes, you may proceed to the next exercise.


The previous paragraph highlights the notion that the vegetable kingdom’s species possess a state of consciousness that appears to be crepuscular or lacking formal awareness. This is primarily due to our limited capacity to encompass extended forms of perception that transcend individuality. Greek mythology features several allusions to Dryads, the tree nymphs. At the same time, folklore across cultures is teeming with references to these beings that embody the consciousness of the plant world, rendering it visible and understandable to us. Paracelsus [1] has extensively expounded on this phenomenon in his Liber de Nymphis. In essence, the mythological representation of these beings in human form depicts an entity that transcends individual barriers, of which we only perceive the offshoots.

[1] Paracelsus (c. 1493-1541), born Philippus Aureolus Theophrastus Bombastus von Hohenheim, was a prominent figure in the medical field during the German Renaissance. His contributions to the medical revolution of the time focused on the importance of clinical observation and diagnosis, as well as the integration of sciences with spiritual vision, astrology, and alchemy. Paracelsus believed that disease resulted from disharmony between the human microcosm and macrocosm, or nature, and could be remedied with chemical and mineral treatments. He utilised his doctrine of signatures to identify the healing properties of plants based on their similarity to the organ being treated. He pioneered developing specific remedies for various diseases, emphasising the value of diets, fasting, and wound cleansing to prevent infection. Paracelsus was the first to recognise that conditions such as syphilis could result from external germs.