Kremmerzian Hermeticism (Brotherhood of Myriam)

1. Introduction

Version followed: the Fratellanza Terapeutico-Magica di Myriam (also spelled Miriam; in English "Brotherhood" or "Fraternity of Myriam") founded by Giuliano Kremmerz, as described by the publisher of the English translations of Kremmerz and of Marco Daffi (Inner Traditions, 2019 and 2022) and by Italian historical work on the order; the present-day successor groups are described only as far as public sources allow. [source: Inner Traditions/Simon & Schuster pages for The Hermetic Science of Transformation and The Hermetic Physician; Guzzo publisher listing]

What it is. Kremmerzian Hermeticism is an Italian initiatory and magical current, not a psychotherapy. Its founder, Giuliano Kremmerz (pseudonym of Ciro Formisano, born in Portici, 1861–1930), wrote on "natural and divine magic" in the journal Il Mondo Secreto and founded the Schola Philosophica Hermetica Classica Italica (S.P.H.C.I.) and the Fratellanza Terapeutico-Magica di Myriam. The publisher describes him as an alchemist and Hermeticist who sought to restore Hermetic initiation to the procedures and symbolism of Pythagoras and his heirs, and who called magic "the supreme science". [source: Simon & Schuster, Hermetic Science of Transformation; Hermetic Physician] The founding year is given differently across sources: 1896 (Inner Traditions; English Wikipedia), a 1897–1930 span (title of Guzzo's history) and 1890 (Wikipedia article on the Osirian Egyptian Order). [uncertain: sources conflict]

Core idea of change, as the tradition holds it. In the order's published self-description, the initiate undergoes a demanding inner and bodily transformation (likened to the alchemical "Royal Way") that develops latent powers held to be innate in every person, and members join collectively in "therapeutic chains" that are said to harness the psyche and convey "collective energies" for therapeutic purposes and distance healing of the sick. Daffi, an initiate writing in 1968, characterises the chain as a "magical chain of praying souls" acting for the benefit of the sick. [source: Simon & Schuster, Hermetic Physician description and excerpt] English Wikipedia summarises Kremmerz's doctrine as "sacred materialism", a unity in which spirit and matter are not separate. [uncertain: secondary, unverified]

Evidence status (one line). Distance healing through the Myriam's chains is a claim of the order and its authors; no controlled evaluation establishes it [uncertain: not verified], and it is not a treatment for cancer or any physical or mental disease: every medical decision belongs to the client's doctor.

What the psychotherapist does. The therapist does not practise, teach or join any part of this tradition in therapy. The clinical work is: exploring what the order means in the client's life, the DSM-5-TR Cultural Formulation Interview, differential assessment without pathologising belief, attention to adverse effects of intensive practice, health-claim safety (keeping medical care in place), membership dynamics (secrecy, costs, dependency), leaving and family concerns, and referral. Change in therapy comes from the client's clearer understanding of their own commitments, choices and supports, not from any judgement on the truth of the teaching. [synthesis]

2. Framework

2a. The organisation as its public sources describe it

• Founder and bodies. Kremmerz founded the S.P.H.C.I. and the Fratellanza Terapeutico-Magica di Myriam; the publisher's author note says it "is a school and group still operating in Italy today". [source: Simon & Schuster, Hermetic Science of Transformation] English Wikipedia states the Schola continues through filiations that inherited its doctrinal and ritual heritage and links kremmerz.it as a successor school. [uncertain: secondary, unverified] Several groups claim Kremmerz's lineage; which filiation a client belongs to should be asked, not assumed. [synthesis]
• Purpose. Exclusively therapeutic aims "for the benefit of all", with "distance medicine" for the sick (Wikipedia summary) [uncertain: secondary, unverified]; "distance healing practices, diagnostic methods, and rituals" (publisher's description of Daffi). [source: Simon & Schuster, Hermetic Physician]
• Governing text and structure. Wikipedia says the order's form was set out in the 60 paragraphs of the Pragmatica Fondamentale. [uncertain: secondary, unverified] A Wikipedia article on the related Osirian Egyptian Order says semi-secret "Miriamic academies" were later set up for advanced teaching and that some authorities of an Egyptian Masonic rite regarded the Myriam as "a desecration". [uncertain: secondary, unverified] An original Constitution of the order, ritual texts, a magical calendar and daily benedictions have been published in English translation for the first time (Pantano, reviewed in New Dawn, 2026). [source: Manticore Press review] This guide gives none of their content.
• Grades, courses, costs, leadership. Grade names and internal curricula are not given in the public descriptions used here, and no published fee schedule is available [uncertain: not verified]. No current leader is named here. Ask the client what their group asks of them in time, money and confidentiality. [synthesis]
• History. The publisher says the order had to be kept "a carefully guarded secret" as Mussolini's government rose; a blurb by Angel Millar says it was "targeted and eventually closed down" by the fascist regime. [source: Simon & Schuster, Hermetic Physician] Guzzo's history (1897–1930) uses previously unpublished documents and attends to Kremmerz's disciples. [source: Guzzo publisher listing] Daffi was the pseudonym of Baron Ricciardo Ricciardelli (1900–1969). [source: Simon & Schuster, Hermetic Physician]
• Concepts (attributed). Therapeutic chain: in the order's usage, members acting together at a distance on behalf of a sick person; egregore: in esoteric usage, a collective entity or group mind formed by a group's shared practice (discussed in appendices to Pantano's book) [source: Manticore Press review; gloss is synthesis]; initiation: a staged transformation of the person under the school's guidance. [source: Simon & Schuster pages]
• Restricted content. Rituals, calendar operations, diagnostic methods and any oath-bound material: public outline only (purpose, structure, context). Who teaches them: the order's own teachers inside its circles. Practice questions belong with the client's community, not the therapist. [synthesis]
• Controversies. Court rulings, regulator findings or independent investigations concerning present-day Kremmerzian groups: none found in the sources consulted.

2b. The psychotherapist's working framework [synthesis]

No source gives session counts for this work; pace follows the client's presenting problem.

1. Engagement and cultural assessment. Goal: understand the client's involvement in their own words (CFI core plus Module 5, Spirituality, Religion, and Moral Traditions; Module 3, Social Network). Move on when the role of the order in the problem, and in coping, is mapped.
2. Safety and differential assessment. Goal: confirm medical care is in place for any illness linked to chain work; screen for psychosis, mania, dissociation, OCD-type magical thinking, fear of occult harm, grief, suicidality. Move on when risks are rated and routed.
3. Meaning-focused work on the presenting problem. Goal: use the client's framework as a resource where it helps, and examine where it adds distress, guilt or conflict. Move on when goals are being met or a membership question has emerged.
4. Membership, autonomy and relationships. Goal: review time, money, secrecy, family impact, and freedom to question or leave. Optional; only if the client raises it or risk indicators appear.
5. Consolidation and ending. Goal: relapse plan, supports inside and outside the group, referral links (doctor, psychiatrist, community leaders if the client wishes).

3. Guiding principles

• Attribution, not adjudication. Describe healing, energy and initiation claims as the order's claims. Practical meaning: "in your school, the chain is understood to…" rather than "the chain works" or "that is nonsense". [synthesis]
• Client's language first. Use the client's terms (Myriam, chain, Schola, egregore) with their own gloss. Practical meaning: ask what a word means to them before using it. [synthesis]
• Belief is not a symptom. Esoteric belief and practice are not evidence of disorder; assess form, function, distress and impairment. Practical meaning: diagnose on criteria, not on content. [source: CFI Module 5 purpose; synthesis]
• Medicine stays in charge of medical problems. No chain, ritual or distance healing replaces diagnosis or treatment. Practical meaning: every health concern goes to the treating doctor; never advise starting, stopping or changing medicines. [synthesis]
• Confidentiality commitments are respected. The client does not need to disclose oath-bound or ritual material for therapy to work. Practical meaning: ask about effects and feelings, not words, procedures or grade content. [synthesis]
• The therapist is not healer, initiator or chain member in therapy. Practical meaning: no participation in, endorsement of or instruction in practice; no requests to put clients or relatives "in the chain" through the therapist. [synthesis]
• Autonomy over membership. Staying, scaling back or leaving is the client's decision. Practical meaning: explore pros and cons; do not campaign either way. [synthesis]
• Risk is assessed in the ordinary way. Suicide, self-neglect, harm to children and medical neglect are assessed with standard tools regardless of belief. [synthesis]
• Spiritual and religious competence. Know the limits of one's own knowledge and seek consultation; competency frameworks exist (Vieten et al., 2013) [uncertain: not verified]. Practical meaning: learn the client's tradition from the client and published sources, not from assumptions about "the occult". [synthesis]
• No dual roles. A therapist who belongs to an esoteric order keeps it out of the therapy room. Practical meaning: no recruiting, no shared practice, consult before treating a fellow member. [synthesis]
• Self-disclosure is sparing. Practical meaning: disclose one's own beliefs only if it clearly serves the client, and say why. [synthesis]
• Community leaders only on the client's wish. Practical meaning: obtain explicit consent before any contact with the group's teachers. [synthesis]
• Coding. Where a religious or spiritual problem is the focus of care, ICD-10-CM Z65.8 (Other specified problems related to psychosocial circumstances) lists "Religious or spiritual problem" as an inclusion term. [source: Unbound Medicine ICD-10-CM Z65.8] DSM-5-TR wording [uncertain: not verified].

4. Intervention inventory

These are the psychotherapist's interventions. None of them teaches, performs or evaluates the order's practices. Unless a source is tagged, the steps are [synthesis].

4.1 Opening exploration of meaning

• Purpose / when: First contact with a client who mentions Kremmerz, the Myriam, a Schola or "the chain"; builds trust and shows the therapist will not ridicule or recruit.
• Steps: (1) Ask permission to talk about the involvement. (2) Ask how they came to it, what drew them, what it gives them now. (3) Ask what words they use and what each means. (4) Reflect back value and function (belonging, purpose, helping the sick, discipline) before any concern. (5) Say plainly that they need not tell you anything they have promised to keep confidential.
• Example language (illustrative): "You mentioned the Myriam. Would it help to tell me what it means to you? You don't need to share anything you've agreed to keep private; I'm interested in how it fits your life."
• Watch for: Relief at not being judged (working); guardedness that eases once confidentiality is respected; anxiety about having said too much (slow down, reassure about limits of your interest).

4.2 Cultural Formulation Interview with Module 5 and Module 3

• Purpose / when: Early assessment, and whenever the order seems tied to the problem or to coping. [source: CFI Supplementary Modules]
• Steps: (1) Use the core CFI for the problem definition, cultural explanations, stressors and supports, help-seeking. (2) Add Module 5 (Spirituality, Religion, and Moral Traditions): identity and affiliation, role in daily and family life, private and public practice, whether the tradition helps coping (through leaders, texts or practices) and whether it adds distress or conflict. (3) Add Module 3 (Social Network) to map how fellow members and family respond and how the client wants them involved. (4) Use the Informant Version with a family member only with the client's consent. (5) Summarise the client's explanatory model in their words, then your own formulation alongside it. [source: CFI Supplementary Modules; steps 4–5 synthesis]
• Example language (illustrative): "Some people find their school helps them cope; for others it also adds pressure. How is it for you, right now?"
• Watch for: Explanations of the illness that exclude medical care; conflict between group and family; a social network that is almost entirely inside the group (dependency risk).

4.3 Involvement map (time, money, confidentiality, roles)

• Purpose / when: Where membership may be contributing to stress, conflict or impairment.
• Steps: (1) Draw a simple timeline: first contact, admission, any later stages, current role (participant in chains, recipient, organiser). (2) Ask about weekly time given to practice and meetings. (3) Ask about money: fees, donations, books, travel, and whether payment is expected. (4) Ask what they have agreed to keep confidential, only as a category ("practice details", "membership"), not content. (5) Ask who they could talk to if they doubted something. (6) Note sleep, work and relationships alongside each period.
• Example language (illustrative): "Without telling me any details you've promised to keep, can we sketch how much time and money this takes, and how that has changed?"
• Watch for: Escalating time or money without the client's clear choice; inability to name anyone to raise doubts with; secrecy from a spouse causing marital strain.

4.4 Health-claim safety check and medical routing

• Purpose / when: Whenever a client, or someone they care for, is ill and chain work or distance healing is involved, as recipient, requester or participant. The order describes distance healing and "diagnostic methods". [source: Simon & Schuster, Hermetic Physician]
• Steps: (1) Ask what medical care is in place and who the treating doctor is. (2) Ask how the chain is understood in relation to that care (alongside, or instead). (3) If any medical care is being delayed, refused or changed because of chain work or a non-medical "diagnosis", state clearly that diagnosis and treatment belong to the doctor and encourage prompt contact. (4) Never comment on whether to start, stop or change a medicine; route that to the prescriber. (5) If a child or dependent adult's care is affected, follow safeguarding procedures (4.11). (6) Document the advice given.
• Example language (illustrative): "I'm not going to judge the chain; that's your tradition. What I need to be sure of is that your doctor is still making the medical decisions. Is that the case?"
• Watch for: Statements such as "I don't need the scan now"; guilt or blame when illness persists ("my faith or practice was not strong enough"); pressure from others to rely on the chain. Working: medical care continues and the chain is framed by the client as support alongside it.

4.5 Differential assessment without pathologising belief

• Purpose / when: Unusual experiences, distress or functional decline linked in time to intensive practice or initiation stages.
• Steps: (1) Separate belief content from form: voices, fixed beliefs resistant to the client's own community's view, grandiosity, thought disorder. (2) Screen for mania (reduced need for sleep, pressured activity, expansive plans tied to newly felt "powers"). (3) Screen for dissociation, depersonalisation and derealisation ("unreal", detached, time loss) after practice. (4) Screen for OCD-type magical thinking: intrusive fears of having harmed the sick by a mistake in practice, compulsive repetition, reassurance-seeking. (5) Ask about fear of occult harm or curses. (6) Ask about grief if the client joined during a loved one's illness. (7) Ask whether fellow members see the experience as normal for their path (a CFI-consistent check). (8) Assess suicide risk with standard practice; refer urgently for psychotic or manic presentations.
• Example language (illustrative): "Some experiences people have on a spiritual path are expected in their tradition; some are signs the mind is under strain. Would your teachers see what you're going through as part of the path?"
• Watch for: Sleep loss, rapid escalation, inability to function, community members themselves worried; these point to psychiatric review regardless of belief. The spiritual emergency debate and the Z65.8 category are relevant when distress is real but not a disorder. [source: Unbound Medicine Z65.8; debate literature uncertain: not verified]

4.6 Pacing and grounding after intensive practice

• Purpose / when: The client reports derealisation, sleep disturbance or anxiety after practice but no psychosis or mania.
• Steps: (1) Normalise a temporary reaction without endorsing or dismissing its meaning. (2) Agree ordinary grounding: regular sleep, meals, daytime activity, contact with people outside the group. (3) Invite the client to raise pacing or a pause with their own teachers; the therapist gives no practice instructions. (4) Review weekly; escalate to medical or psychiatric review if symptoms grow.
• Example language (illustrative): "Your teachers are the ones to advise on the practice itself. For now, can we look after sleep and daily routine, and check in each week?"
• Watch for: Improvement with routine (working); persistence or worsening (refer); a teacher's response that blames the client for doubt (note for 4.9).

4.7 Scrupulosity and fear of having caused harm

• Purpose / when: Obsessional doubts about having performed a duty "wrongly", feeling responsible for a sick person's decline, or fear of punishment by the egregore or by unseen forces.
• Steps: (1) Assess for OCD with a standard interview. (2) Map intrusive thoughts, compulsions (repetition, checking, confessing) and reassurance-seeking. (3) If OCD is present, refer for or provide exposure and response prevention by a trained clinician, with plans built in collaboration with the client so exposures do not require acting against their own sincere values [uncertain: not verified]. (4) Where the client wishes, involve a teacher who can say what the tradition actually requires.
• Example language (illustrative): "It sounds as if the fear says one small slip could hurt someone. Shall we look at how that fear works, separately from what your school actually asks of you?"
• Watch for: Reassurance-seeking moving onto the therapist; rituals spreading beyond what the group asks; relief that fades fast (typical of compulsions).

4.8 Hope, guilt and grief around healing

• Purpose / when: The client entered or intensified chain work because a loved one was ill, or the loved one has died.
• Steps: (1) Validate the wish to help. (2) Explore what the client believes the chain could and could not do. (3) Address self-blame directly. (4) Support grief with ordinary bereavement work. (5) Watch for complicated grief and depression.
• Example language (illustrative): "Taking part was a way of caring for your father. His illness took its course; that is not a measure of how much you cared."
• Watch for: Persistent guilt, withdrawal, suicidal thoughts (assess); a belief that more practice could have saved the person, held rigidly.

4.9 Autonomy and group-dynamics review

• Purpose / when: The client raises doubts, or 4.3 shows escalating demands, isolation or fear. Court, regulator or independent findings of coercive control in current Kremmerzian groups: none found in the sources consulted; the review is a general check, not an accusation.
• Steps: (1) Ask whether questions and doubts can be voiced and what happens when they are. (2) Ask whether leaving or pausing is possible without penalty, threat or loss of all friendships. (3) Ask whether secrecy extends to hiding membership from a partner or doctor. (4) Ask whether fear of misfortune is used to keep members practising. (5) Weigh answers against the client's own values; reflect discrepancies rather than labelling the group.
• Example language (illustrative): "If you decided to take a break, what do you think would happen, both practically and with the people there?"
• Watch for: Fear-based compliance, shrinking outside relationships, financial strain; or, equally, a supportive, flexible group (record that too).

4.10 Supporting a decision to scale back or leave

• Purpose / when: The client has chosen to reduce involvement or leave, or has left and feels lost.
• Steps: (1) Clarify the decision is theirs. (2) Plan practical steps: communication with the group, return of materials if requested, any outstanding commitments. (3) Anticipate loss: community, meaning, identity, routine. (4) Address residual fear (of consequences, of the egregore, of having betrayed vows) with cognitive work and, if obsessional, 4.7. (5) Rebuild meaning and connection outside the group, including other spiritual or secular communities if wanted. (6) Track religious-trauma features (shame, hypervigilance, intrusive fears) and treat with trauma-informed care.
• Example language (illustrative): "Leaving can bring relief and grief at once. What did the school give you that you'd like to find somewhere else?"
• Watch for: Abrupt loss of all supports (raise suicide-risk vigilance); fear intensifying rather than fading; idealisation and return driven by loneliness (explore, do not judge).

4.11 Family members' concerns and safeguarding

• Purpose / when: A relative seeks help about a member, or children are affected.
• Steps: (1) With a relative as client: focus on their own wellbeing and the relationship, not on extracting the member. (2) Help them keep contact open, curious and non-confrontational. (3) Separate legitimate worries (money, health care, isolation) from discomfort with unfamiliar belief. (4) Where a child's or dependent adult's medical care is refused or delayed in favour of distance healing, or a child is harmed or neglected, follow local safeguarding and child-protection procedures and refer for assessment; involve children by assent appropriate to age. (5) Use the CFI Informant Version only with the member's consent if the member is the client. [source: CFI Supplementary Modules for informant use; remainder synthesis]
• Example language (illustrative): "You're worried about your sister. Which parts worry you most: the beliefs themselves, or specific things like money or her doctor's appointments?"
• Watch for: Confrontation plans that would end contact; family pressure on the therapist to "deprogramme" the member (decline, explain role); any sign of medical neglect of a child (act).

4.12 Boundaries for therapists with esoteric affiliations

• Purpose / when: The therapist belongs to, or has belonged to, an esoteric order, or a client asks the therapist to take part.
• Steps: (1) Do not recruit, practise, offer chains, readings or healing with clients. (2) Decline requests to place a client or relative "in the chain"; route the client to their own community if they want that. (3) Consult before treating a member of one's own order and consider referral. (4) Keep any separate esoteric work entirely outside the therapy. (5) Disclose affiliation only if clearly in the client's interest. [synthesis]
• Example language (illustrative): "I keep my own beliefs out of our work so this stays your space. If you want that kind of support, your community is the place for it."
• Watch for: Pull towards a teacher role; clients seeking the therapist's spiritual authority.

4.13 Working with the client's community

• Purpose / when: The client wants their teachers or fellow members involved (e.g. to clarify what the tradition asks, or to support pacing).
• Steps: (1) Obtain explicit written consent and agree what may be shared. (2) Keep the contact focused on the client's wellbeing and on what the community can offer. (3) Do not discuss restricted practice content. (4) Report back to the client.
• Example language (illustrative): "Would it help if your teacher knew you are under strain at the moment? We can decide together exactly what I would say."
• Watch for: Pressure on the client from the group after contact; or useful support that eases fear (working).

4.14 Referral and collaboration

• Purpose / when: Medical issues, psychotic or manic symptoms, severe dissociation, OCD needing specialist ERP, suicide risk, safeguarding.
• Steps: (1) Medical: client's doctor or emergency services. (2) Psychiatric: urgent psychiatric assessment for psychosis, mania, high risk. (3) OCD: ERP-trained clinician. (4) Trauma: trauma-focused therapist. (5) Safeguarding: local child or adult protection services. (6) Spiritual: the client's own community or another of their choosing.
• Example language (illustrative): "This needs a doctor's view as well as ours. I'd like to help you arrange that today."
• Watch for: Refusal of medical care for serious illness (escalate concern, document, safeguard dependants).

5. Handling problems

All guidance in this section is [synthesis]; the order's published sources do not address psychotherapy.

• Client fears the therapist will mock or pathologise them. Name your stance (4.1), ask about past experiences of being judged, and show it through attributed language. If trust stays low, let the client set the pace of disclosure.
• Client wants the therapist to confirm the chain's healing power. Neither confirm nor dismiss: "In your tradition it is understood to help. My part is making sure your medical care is solid." Return to 4.4.
• Medical care is being delayed or refused. Be clear and direct, document, encourage doctor contact the same day if urgent, and act on safeguarding duties where a child or dependent adult is at risk. Do not argue doctrine.
• Secrecy blocks therapy. Reassure that only effects matter; work with emotions, relationships and choices. If a confidentiality commitment itself causes distress (e.g. hiding from a spouse), explore that conflict without asking for content.
• Client is stuck between staying and leaving. Use a decisional balance, explore values, normalise ambivalence, and set no deadline. Revisit after practical changes (sleep, finances, relationships).
• Overwhelm after intensive practice. Shift to stabilisation (4.6), screen for psychosis and mania (4.5), refer if escalating.
• Fear of curses, occult retaliation or the group mind after leaving. Assess for OCD and anxiety; treat the fear as a symptom to be worked with on its own terms without debating metaphysics; consider whether a trusted person from the tradition could reassure, if the client wants.
• Non-adherence to therapy tasks because of group duties. Fit tasks around the client's commitments; explore whether duties are chosen or felt as compulsory.
• Rupture: client feels the therapist sided with family. Acknowledge, re-state that decisions are the client's, and repair by returning to the client's goals.
• Family demands rapid extraction. Decline confrontational or coercive approaches; work on communication and the family's own wellbeing (4.11).
• Therapist's own reactions (fascination, scepticism, unease). Use supervision; check whether curiosity is serving the client or the therapist.
• Uncertain lineage or claims about the group. Do not repeat accusations from online sources; rely on what the client reports and on courts, regulators or major news if any exist.
• Gaps in this guide. Grade structure, fees and current leadership of specific filiations are not documented here [uncertain: not verified]; ask the client and treat their account as the primary source for their group.

Sources

Web pages:

• The Hermetic Physician (Simon & Schuster UK / Inner Traditions)
• The Hermetic Science of Transformation (Simon & Schuster Canada / Inner Traditions)
• Book Review: The Magic of Giuliano Kremmerz (New Dawn Magazine, via Manticore Press)
• Giuliano Kremmerz e la Fratellanza TM+ di Miriam (1897–1930), Cristian Guzzo (publisher listing, Pagine Filosofali)
• Giuliano Kremmerz (Wikipedia) [uncertain: secondary, unverified]
• Osirian Egyptian Order (Wikipedia) [uncertain: secondary, unverified]
• APA DSM-5 Cultural Formulation Interview Supplementary Modules (American Psychiatric Association)
• ICD-10-CM Z65.8 "Other specified problems related to psychosocial circumstances" (Includes: religious or spiritual problem): ICD-10-CM Z65.8 (Unbound Medicine)

Books:

• Kremmerz, G. (2019). The Hermetic Science of Transformation: The Initiatic Path of Natural and Divine Magic. Inner Traditions (Italian original 1897).
• Daffi, M. (2022). The Hermetic Physician: The Magical Teachings of Giuliano Kremmerz and the Fraternity of Myriam. Compiled and translated by D. Pantano; foreword by H. T. Hakl. Inner Traditions.
• Pantano, D. The Magic of Giuliano Kremmerz: Initiation into the Mysteries of the Fraternity of Myriam [publisher and year uncertain: not verified].
• Guzzo, C. Giuliano Kremmerz e la Fratellanza TM+ di Miriam (1897–1930). Introduction by N. Scardicchio, afterword by L. Valentini [year uncertain: not verified].
• Vieten, C., et al. (2013), spiritual and religious competencies for psychologists [uncertain: not verified].