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Available now from paranoid American. Get your copy@tjojp. com or paranoidamerican. com today. Welcome to the One on One podcast with your host, Juan Ayala. There are very few occult students today who have not heard of the alchemist. But there are very few who know anything about the strange men who lived during the Middle Ages and concealed under chemical symbolism the history of the soul. At a time when to express a religious thought was to court annihilation at the stake or wheel, they labored silently in underground caves and cellars to learn the mysteries of nature which the religious opinions of their day denied them the privilege of doing. 

Let us picture the alchemist of old deep in the study of natural lore. We find him among the test tubes and retorts of his hidden laboratory. Around him are massive tomes and books by ancient writers. He is a student of nature's mystery and has devoted years, lives maybe, to the work he loves. His hair has long since grayed with age. By the light of his little lamp he reads slowly and with difficulty the strange symbols on the pages before him. 

His mind is centered upon one thing, and that is the finding of the philosopher's stone. With all the chemicals at his command, the various combinations thoroughly understood, he is laboring with his furnace and his burners to make of the base metals the philosopher's gold. At last he finds the key and gives to the world the secret of the philosopher's gold and the immortal stone. Salt, sulfur and mercury are the answer to his problems. 

From them he makes the philosopher's stone. From them he extracts the elixir of life. With the power that they give him. He transmute the base metals into gold. The world laughs at him, but he goes on in silence, really doing the things the world believes impossible. After many years of labor, he takes his little lamp and silently slips away into the great unknown. No one knows what he has done or the discoveries that he has made, but he, with his little lamp, still explores the mysteries of the universe. 

As the close of the 15th century clouded him with mystery, so the dawn of the 20th century is crowning him with the glory of his just reward. For the world is beginning to realize the truths he knew and to marvel at the understanding which his years of labor had earned for him. Man has been an alchemist from the time when he first raised himself, and with the power long lay and pronounce himself as human. 

Experiences are the chemicals of life which the philosopher is experimenting with. Nature is the great book whose secret he seeks to understand through her own wondrous symbolism. His own spiritual flame is the lamp by which he reads, and without this the printed pages mean nothing to him. His own body is the furnace into which he prepares the philosopher's stone. His senses and organs are the test tubes. An incentive is the flame from the burner. 

Salt, sulfur and mercury are the chemicals of his craft. According to the ancient philosophers, salt was of the earth, earthy sulfur was a fire which was spirit, while Mercury was nothing, only a messenger, like the winged Hermes of the Greeks. His color is purple, which is the blending of the red and the blue, the blue of the spirit and the red of the body. The alchemist realizes that he himself is the philosopher's stone and that this stone is made diamond like when the salt and the sulfur or the spirit and the body are united through Mercury. 

The link of mind man is the incarnated principle of mind. As the animal is of emotion. He stands with 1ft on the heavens and the other on the earth. His higher being is lifted to the celestial spears, but the lower man ties him to matter. Now the philosopher, building his sacred stone is doing so by harmonizing his spirit and his body. The result is the philosopher's stone. The hard knocks of life chip it away and facet it until it reflects lights from a million different angles. 

The elixir of life is once again the spirit fire, or rather the fuel which nourishes that fire. And the turning of the basement unto gold is accomplished when he transmutes the lower man into spiritual gold. This he does by study and love. Thus he is building within himself the lost panacea for the world's. Woe. The turning of the basement onto gold can be called a literal fact, as the same chemical combination which spiritually produces gold will also do this physically. 

It is a known fact that many of the ancient alchemists really did create the precious metal out of lead alloy, et cetera. But it was upon the principle that all things contain some part of everything else. In other words, every grain of sand or drop of water has in some proportion every element of the universe. Therein. Therefore, the alchemist did not try to make something from nothing, but rather to extract and build that which already was. 

And this, the student knows, is the only possible course of procedure. Man can create nothing from nothing, but he does contain within in potential energy all things. And like the alchemist, with his metals, he is simply working with that which he already has. The living philosopher's stone is a very beautiful thing indeed. Like the fire opal, it shines with a million different lights, changing with the mood of the were. 

The transmuting process whereby the spiritual fire, passing through the furnace of purification, radiates from the body, as the soul body of gold and blue is a very beautiful one. The alchemist of today is not hidden in caves and cellars, studying alone. But as he goes on with his work, it is seen that the walls are built around him. And while he is in the world like the master of old, he is not of it. 

As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker, until finally he stands alone in darkness. And then comes a time he must use his own lamp, and the various experiments which he has carried on must be his guide. He must take the elixir of life which he has developed and with it fill the lamp of his spiritual consciousness and holding that above his head, walk into the great unknown, where if he has been a good and faithful servant, he will learn of the alchemy of divinity, where now test tubes and bottles are his implements. 

Then worlds and globes he will study, and as a silent watcher, he will learn from the divine One, who is the great alchemist of all the universe, the greatest alchemist of all, the creation of light, the maintenance of form and the building of world. Welcome back to another episode of The One on One podcast. I'm your host, as always, Juan, make sure to follow the show on social media at the 101 podcast on pretty much any platform. 

TJ ojp. com if you're listening to this on the RSS feed, make sure to leave a five star review. If you're on YouTube, Rumble Rockfin wherever. Like, comment, comment and subscribe. Share the show with your friends, family, whoever helps the show out. And thank you for being here with me. Today I am going to be talking about something I've dubbed Biblioalchemical, and I don't think that's a word as of yet. 

Recently, I did an episode with Joel Thomas shout out to him from Kill the Mockingbirds podcast and shout out to Sean. And I did an episode with him. Ginger Snaps. Number eight the Alchemical Story of David and Goliath. And that was about references in the Bible to perhaps an alchemical philosopher's Stone. And this is something that I've kicked around for a while, the idea of there being alchemy within the Bible, the story itself, but also hidden within the actual text itself. 

That's what I'm going to be talking about today. And there's a special guest that's going to be coming in later on in the episode, which you guys will see. But check this out. I'm going to release this at the same time on my YouTube channel with this episode because in this particular episode that I did with Joel, we get into the Philosopher's Stone, the David and Goliath story, and just like the weird alchemical concepts of that story than King Solomon and we get into all that. 

But let me pull up a book here real quick that I forgot to pull up that I'm going to read from here in a little bit. So check that out because in there we break down the story into a tale of Saul's magical armor, David's philosopher's stones, Goliath's shapeshifting sword and paracels's insight into Adam. An episode that will leave you saying, what the Puck? Because the Puck stones were the stones. 

That there's no translation for what the Puck means. That's in there. But turns out during the medieval and Renaissance periods in Europe, many scholars connected the teachings of alchemy to the first verses of the Book of Genesis. Figures such as Gerardus Dorne, Michael Meyer made these links and wrote about them. The theatrum Chemicum included a section explaining the connection between Genesis and alchemy, which we will get to shortly. 

Let me make sure I have another slide here. That's the episode I'm going to be releasing along with this one, probably in the same week or something. But make sure to check that out because we get into some of the details that I'm not going to get into here, I do get into in that episode. So make sure to check that out. We talk about the Philosopher Stone. 

So Gerard Dorn contended that the whole art of alchemy was contained in the verse God made the firmament. Genesis one seven michael Meyer, the physician of Rudolph II and chief advocate of the Rosicrucian Order in Germany in the 17th century, founded in the verse, quote, the spirit of God hovered over the face of the waters, unquote. Genesis one two, the waters being Mercury. And this guy here, Agadius Guthman of Ogsburg, wrote a lengthy alchemical interpretation of the first verses of Genesis, and I was able to secure that. 

So he goes in saying, Tubal Cain, who lived before the Flood, was considered the father of alchemy since it was said of him that he was, quote, the forger of every cutting instrument of brass and iron, unquote. Genesis 422. I do believe I found this text, which consists of 24 volumes. Okay? Thanks to Steve Ross, which the episode I did with him should be out by the time this is out. 

So check that out. We talked about dreams and hermetic dreams and how his dreams led him through this crazy life that he's lived. It's really interesting, but thanks to him, I was able to secure it at the time of this recording. And I'm going to try and translate it. It is written in low script German, but if you guys enjoy this, let me know in the comments, shoot me an email, whatever, if you enjoy this format that I'm trying out here. 

And we're going to get into it in a little bit. But point being, I was able to secure that and he wrote 24 volumes over 1000 pages, which I'll probably break up into sections as I'm translating it on just the first two verses of Genesis. Okay? It's really interesting that he was able to write so much about those two verses. And it was common belief among alchemists that the steps to create gold mirrored the creation of the world. 

As told in Genesis. They saw the sought after philosopher's stone as a mini version of the world and related it to the idea of humans being a smaller representation of the universe. So we have the macrocosm microcosm that we've always talked about. And if man is able to understand himself, the micro level, he is able to understand the universe, the bigger scale. That was the idea behind that. 

So therefore, many alchemists view Genesis as a blueprint for their experiments. Some experts believe that understanding the role of Genesis in alchemy's history is crucial, with some even calling it its first chapter. The most significant in alchemy, which me being a person who studies alchemy and how I always tell everybody, I'm always constantly researching, looking into new things. And I never knew this. I never knew that. The book of Genesis, they were writing narratives and commentaries on it during the Renaissance and medieval era. 

But it's really fascinating to me because, again, the idea of alchemy being a part of the story, the biblical story is one thing, and then the idea of alchemy being hidden within the actual text itself, which we're going to get into here in a second, that's also fascinating to me. That's why I want to translate these things to get a firsthand account as to what they were actually writing about it. 

And as far as I can tell, for the guy that we're going to be talking about today, there's only bits and pieces that have been translated, not full texts. This will be the first time these texts have been translated, I guess. I don't know once I get into it, if anyone has found other translations, let me know because I would like to compare them with one another as well. 

We have here Michael Meyer and he is showing here the secrets on how to create the Philosopher's Stone. You have to square the circle. You have the compass. Here again, very alchemical. And I'm studying this stuff still. I'm still trying to figure I remember when I first got into alchemy, I wanted to know what it was so badly. I wanted to know what it's about. And the more I would look into it, the less I actually knew exactly what they were talking about, because Manly P. 

Hall writes about how the alchemist has to work on four different layers of reality simultaneously in order to create this magnum opus. So it's interdimensional, multidimensional. And here, right, we have the mini version. So when they're reading Genesis, it's a microcosm of the macro. So quite literally, a universe within a bottle. Perhaps. These biblical patriarchs were able to live for extended periods of times because they had access to the Philosopher's Stone. 

The writer of Gloria Mundi claimed that if Adam hadn't understood this profound secret, he wouldn't have lived for 300 years, much less 900. Not long after Gloria Mundi was published, elias Ashmol echoed this view. He believed that the impressive lifespans of biblical figures were a result of their access to the Philosopher's Stone. Ashmo poisted that it was from these patriarchs that Hermes gained knowledge of the stone, which then became his sole focus. 

According to Ashmo, only Hermes, Moses and Solomon truly mastered this knowledge, performing miracles with it. And yes, that is Hermes. Hermes Trismegistus. And this is from, I think, 16 I'm not even going to try 1650 something, whatever this was, whatever I know this is right here and again, anonymous writer. And you have Hermes here. You have all these other alchemists of the time. And I personally think that a lot of these alchemical texts were written by groups of people, by groups of alchemists, not one person, because a lot of these guys that these alchemists that are in history, there's very little information on them. 

So it makes me think that they were a group of people working together to put stuff out. Gloria Mundi being one of those texts that perhaps was just from a group of people, not just one guy. And I want to read from the theatrum Chemicum Britannicum by Elias Ashmol. And this was a gift from Professor Longo. When I went out over we did our first episode. And this is a collection of various alchemical texts and poems. 

And there's a few parts in here I can find it, where they talk about the Philosopher's Stone. And this is Elias Ashmole. He is known the Ashmolian Museum, the first museum that there was in Brand, I believe. And he was a student of alchemy. A lot of these guys that collected these works were fascinated similar to me. I'm fascinated with this sort of thing. And I don't fully understand. 

I don't think they did either. And the more I study this sort of stuff, the less I really know about it. We have here. This is Elias Ashmore, the first of the mineral stone, the which is wrought up to the degree only that hath the power of transmuting any imperfect earthy matter into its utmost degree of perfection. That is, to convert the basis of metals into perfect gold and silver flints into all manner of precious stones, as, rubies, sapphires, emeralds and diamonds, and many more experiments of the like nature. 

But as this is but a part, so it is the least share of the blessing which may be acquired by the philosopher's materia, if the full virtue, therefore, were known. Gold, I confess, is a delicious object, a goodly light which we admire and gaze upon UT peri in Junus avam. But as to make gold, seth Incomparable, author, is the chiefest intent of the alchemist. So was it scarce in any intent of the ancient philosophers, so was it scarce in any intent of the ancient philosophers, and the lowest use the adepti made of this material. 

Wow. Okay, so this is from 16 something, but it's a rough read. Okay. But pretty much he's saying here that these alchemists were just trying to make turn lead into gold. And that's the main exoteric thing that they'll tell you about alchemy. It's all about turning lead into gold. It's called projection. So when you purify something into its highest form, you project it. And I think that's just a cover story. 

There's much more going on, and that's what I love about the topic. And we're going to move on here. Let's see here. For they, being lovers of wisdom more than worldly wealth, drove at higher and more excellent operations. And certainly he to whom the whole course of nature lays open rejoiced not so much that he can make gold and silver, or the devils to become subject to him, or devils, I guess as that he sees the heavens open, the angels of God ascending and descending, and that his own name is fairly written in the book of life. 

Very symbolic, very hermetic, very alchemical, if you will, next to come to the vegetable magical and angelical stones. So he's calling them angelical stones, the which have in them no part of the mineral stone, for they are marvelously subtle, and each of them differing in operation in nature, because fitted and fermented for several effects and purposes. Doubtless Adam with the fathers before the flood incense, abraham, Moses and Solomon wrought many wonders by them. 

Yet the utmost of their virtues they never fully understood, nor indeed any but God, the maker of all things in heaven and earth, blessed forevermore. So we have here him talking about Adam, Abraham, Moses and Solomon, which within the Bible there talks about them. Abraham having gold and silver. We have Moses. Solomon had the puck stones handed down from his father David to him. The shamir worm which I've talked about before was also not just a worm, but could have also been a substance. 

And I've heard the substance referring to the Philosopher's stone as a substance. Okay? So we're talking about alchemy. So it's layered on top of one another. I'm going to read another section here. By the magical or Perspective stone, it is possible to discover any person in what part of the world? Soever although never so secretly concealed or hid in chambers, closets, or caverns of the earth, for there it makes a strict inquisition. 

In a word, it fairly presents to your view even the whole world, wherein to behold, hear, or see your desire. Namor it enables man to understand the language of the creatures as the chirping of birds, lowing of beasts, and to convey a spirit into an image, which, by observing the influences of heavenly bodies, shall become a true oracle. And yet this, as EA Elias Ashmols assures you, is not any ways necromantical or devilish, but easy, wondrous easy, natural and honest. 

And this is really important here because he's talking about the chirping of birds. Well, in Alchemy, Fulcan Ali talks about this alchemical language being the language of the birds, okay? And being able to understand the language of the birds, and then to convey a spirit into an image, which by observing the influence of heavenly bodies, shall become a true oracle. Well, he's talking about the homunculus there. He's talking about invoking a spirit into some fetishism, invoking a spirit into a talisman of some sorts, okay? In order for it to become a true oracle, oracles divinate it's talking about that. 

And you need the Philosopher's stone in order to create a homunculus. But then, since this was natural magic, since this was Christian magic, because these were God fearing men, he tells you right here, no, it's not necromantical or devilish, but easy, wondrous easy, natural and honest. They believe that because God well, they believe that God was the greatest of alchemists, and we're going to get into that here in a little bit. 

But they believe that since it was put in nature by God and you were just mixing things together, it was okay because you weren't asking theurgy is asking for assistance from higher above, from entities outside of space and time. It was all naturally created on Earth. But then once you started getting into astral influences or angelic or demonic entities, that's when it would be bad. We have this here, and it's interesting because this is supposed to be transcribed from the original, and let's see if I can get it to focus. 

And if you notice, there's some italicized some regular. So even I believe that even these guys, Elias Ashmore, I believe that even he was occulting hidden messages in his writing. Steganography we're going to get to that. We're going to get to that. Lastly, as touching the Angelical stone, it is so subtle, saith the aforesaid author, that it can neither be seen, felt, or weighted, but tasted only. So the Angelical Stone, it can either be seen, felt or weighted. 

So we're talking about the philosopher's stone. That's interesting, because I've talked about before how when we're thinking about alchemy, we're thinking about it in a 3D sense. We're thinking about a physical object, a sorcerer stone. Like Harry Potter. Right? How I showed here pull up the picture. How I showed here the Philosopher stone. We're thinking about something physical that you can touch and feel. But then here Elias Ashmore, which, if I'm not mistaken, he witnessed a transmutation. 

Don't quote me on that, but I believe Elias Ashmore talked about witnessing a transmutation in person, a transmutation of lead into gold. And here he is talking about it can neither be seen, felt or weighted, but tasted only. Interesting. The voice of man, which bears some proportion to the subtle properties, comes short in comparison. Nay, the air itself is not so penetrable, and yet, o mysteries wonder a stone that will lodge in the fire to eternity without being prejudiced. 

It hath a divine power, celestial and invisible, above the rest, and endows the possessor with divine gifts. It affords the apparition of angels and gives the power of conversing with them by dreams and revelations. Nor dare any evil spirit approach the nor dare any evil spirit approach the place where it lodges, because it is a quintessence wherein there is no corruptible thing, and where the elements are not corrupt, no devil can stay or abide. 

So again, we're talking about how this Philosopher's Stone drives away evil spirits and all these very, very interesting. Okay, and let me see here. Sir Dunstan calls it the food of angels, and by others it is termed the heavenly viaticum the Tree of life, and is undoubtedly next under God, the true ACO, codon or giver of years. For it by man's body is preserved from corruption. Being there, unable to live a long time without food, natus made a question whether any man can die that uses it, which I do not so much admire as to think why the possessors of it should desire to. 

Live that have those manifestations of glory and eternity presented unto their fleshy eyes but rather desire to be dissolved and to enjoy the full fruition than live where they must content with the bare speculation. Wow. Okay. That was a mouthful there, bro. Thanks for the run on sentence, much. All right. After Hermes had once obtained the knowledge of this stone, he gave ever the use of all other stones, and therein only delighted. 

Moses and Solomon, together with Hermes, were the only three that excelled in the knowledge thereof, and who therewith wrought wonders. Okay, he goes on and on and again. If you want to check this out, it is the theatrum Chemicum Britannicum Lias Ash mold. And you can find this online. Look it up. But it's got some interesting stuff in it. It's got some interesting things in there. Moving along. 

Let me pull up here the presentation again. There it is, theatrum Chemicum Britannicum. Elias Ashmol. This dude looks like he's seen some stuff. All right. In The Secret Teachings of All Ages, Manly writes the fact that the early philosophers recognize in the Bible a book of chemical and alchemical formula, it is essential that this point be kept in mind at all times. And this is something I've always heard manley talk about, how the Bible was a numerically encoding something. 

And there's seven different interpretations of the Bible, and there's seven different ways, not not just the Bible, but any ancient scripture, any ancient literature. There are seven different ways of interpreting things. And this one really struck me because woe to that seeker who accepts as literal the rambling allegories of the alchemists. And this is something I get a lot of slack for, because, like, well, the homunculus was symbolic. 

Yes, there is a symbolic aspect to it, but there's also the literal aspect to it. There's also the other aspect of it could have possibly been something because, remember, we're working on different layers of reality simultaneously. So, yes, it is philosophical, it is symbolic, but there's also the practical alchemy of it, which we know today that they're creating people without male, female, I mean artificially. Woe to that seeker who accepts as literal the rambling allegories of the alchemist. 

Such a one can never enter the inner sanctuary of truth. Elias Ashmol, in his Theatrum Chemicum Britannicum, thus describes the methods employed by the alchemist to conceal their true doctrines. Quote their chiefest study was to wrap up their secrets and fables and spin out their fancies and valleys and shadows whose radii seems to extend every way, yet so that they meet in a common center and point only at one thing. 

That's interesting to say. That right, because when you picture that, there's a reason why even if they are using allegory and they're using symbols, this is why symbology interests me so much. Because they all are writing about the same thing. They're all portraying the same ideas. So by him saying they all meet in one point all at the same time, it's really interesting. And I've kicked around the idea of alchemy in the Bible for a little bit because of some of the plates I've stumbled across while doing research. 

Those plates being this is one of the plates on an episode I did with Homie Romy, where this is supposedly I've looked more into it and I believe it's pseudo Edward Kelly. Pseudo Kelly, because they attributed to Edward Kelly. But they were published I wouldn't say long after Edward Kelly was gone, but after Edward Kelly was alive, definitely. And one of the things that stood out to me was this is supposed to be the magnum opus, the Philosopher's Stone. 

And back again to the idea of it being a sort of microcosm. We have the two of every. Animal. In here. We also have the line, which is important. We have the birds are important, the trees. Everything is symbolic. In here. We have the sea. It's a vessel, a boat, noah's Ark, right? So the salt plays a critical role, too, in alchemy. And salt could arguably holds everything together, right? We have here just a zoomed up version of it. 

And then the other one that stood out to me was the Rosicrucian plate. I always forget the name of this one. But anyways, if you look over here in the left hand, it's Noah's Ark. Now, I'm not saying I've stumbled across something new, because this is an actual idea of Noah and these pre deluvian biblical figures being alchemists. I mean, this is nothing new, but I just had never really looked into it that deeply. 

So we have the idea of Noah was one of the greatest alchemists to exist. And again, if we follow the idea of the fallen ones, passing on this alchemical knowledge to the daughters of men, quote, the angels, the children of heaven, unquote, quote, instructed them in charms and enchantments and taught them the cutting of roots and plants, unquote. Azazel, taught them knowledge of the metals of the earth and the art of working them, and bracelets and ornaments and the use of antimony and the beautifying of the eyelids and all kinds of precious stones and coloring tinctures. 

It's really interesting because so we have here some more alchemical depictions, I guess, of Noah's Ark that I found here. And this is my favorite one because it's again, like an alchemical vessel. You have here the astrological signs. So this is nothing new. Okay, we have the Watchers, the Nephilim, the Elohim, whatever you want to call them, passing this knowledge on to the daughters of men. Well, the interesting part about that is that the term the watchers to me had taken on a whole different meaning. 

And it took on a whole different meaning. After reading Manly P. Hall's Initiates of the Flame, which you heard me reading some excerpts of that in the intro to this episode that came from that book, which we covered in the Occult Book Club. Episode number one. And in that Manly states, the alchemist of today is not hidden in caves and cellars studying alone. But as he goes on with his work, it is seen that the walls are built around him. 

Let me zoom in here real quick. It is seen that the walls are built around him. And while he is in the world like the master of old, he is not of it. As he goes further in his work, the light of other people's advice and outside help grows weaker and weaker until finally he stands alone in darkness. And then comes the time that he must use his own lamp, and the various experiments which he has carried out must be his guide. 

He must take the elixir of life which he has developed and with it fill the lamp of his spiritual consciousness and holding that above his head, walk into the great unknown, where if he has seen a good and faithful servant, he will learn of the alchemy of the divinity where now test tubes and bottles are his implements. Then worlds and globes he will study. And here's the kicker. 

And as a silent Watcher will learn from that divine one who is the great alchemist of all the universe, the greatest alchemy of all, the creation of life, the maintenance of form and the building of worlds. Manly p hall with that slapper there. And the idea of the Watchers being the ones that learn the secret from the divine alchemist God. And that's why they revere and they consider Genesis the greatest of alchemical texts ever written, which that was news to me when I first heard of it. 

But the Watchers that observed the magnum opus learned it, passed it on, then to the daughters of men. And it's interesting because and again, these are ideas that I'm going to be developing as I go on, because it's a lot of material to cover. But the first alchemist, one of the first alchemists, Zozomos of Panopoulos, the earliest Hellenistic alchemist, states that the book in which the angels put their knowledge in was called Chema. 

Chema. And therefore the name Chema was applied to the alchemical art. Because, if we recall, the Watchers are the ones who learn from the divine alchemist at work, transmuting and creation, creating reality itself, right? Let me edit this here. Creating reality itself. They learned it directly from God. And it's funny because Zozimos of Panopoulos, this is something I'm going to be developing further. He also wrote commentaries. I wouldn't say commentaries, but he wrote about the book of enoch, which is really interesting because in the book of Enoch, we have these alchemical ideas, right, where they take up enoch. 

And mind you, where enoch is enoch is up in this higher dimension, this higher level of reality, observing these beings at work, the watchers, the angels, whatever you want to refer to them as. And again, if you follow the lore and want to stick with it, in the third Book of Enoch, enoch becomes metatron. He becomes the lesser yahweh, the little yahweh. So what if, through learning these secrets, the magnum opus, you are able to dissolve out of this reality, out of this existence? Why? I think that's it could be metaphysical, it could be symbolic, it could be whatever. 

But to me, that is the reason why a lot of this knowledge is occult, because they don't want us to learn in order. And again, I'm not saying you're going to quite literally dissolve out of existence, but who knows? I mean, you might dissolve out of reality itself. The supernatural is a real thing. But what if this is what they're occulting from us? And by them taking out that book in the Bible, it being some sort of alchemical, symbolic encoded text. 

That's why it was never canon, at least in the canon that we know, or that I know, as a lot of people don't know, is born and raised Pentecostal Christian, but that's besides the point. Okay, but what did Enoch see that he was able to then just dissolve out of reality and become this overseer of reality, able to manipulate it just very interesting. And for this next part, I'm going to be drawing from Raphael Patai, his work titled Biblical Figures as Alchemists. 

And it's a really great piece with a ton of information. So if you want to learn more on the subject, you can go ahead and check that out. Biblical Figures is Alchemist and Raphael has also written other stuff. He is an esotericist when it comes to alchemy, and he also uploaded a copy of theatrum Chemicum, which I was able to use for this episode, which you'll see here in a little bit. 

But in other Hellenistic Egyptian alchemical circles, from this emerged a link between alchemy referred to as Kemia and Noah's son Ham or Cham. There was a belief that Chemia was named in honor of Cham, who was considered its initial practitioner. esotericist Edmund Oscar von Lippman concluded that the association of Chemia and Cam and the portrayal of Cam as Kimis or Chimes Chimas or Chimas, was believed to be the founder of Alchemy, a prophet and a writer, and can be traced back to Jewish Hellenistic origins. 

Okay, we have this idea of tracing back again the actual alchemy, kemia being named after Noah's son, Cham Ham, however you want to say it, whatever. Nicholas Langle Du, Fresnoi, which I just pulled a picture up there of this dude right here. Look at him. It's probably homunculus himself. But this dude right here writes that Noah and his son saved the secret from being wiped out during the Great Flood. 

And following the lineage, it was Cham's son, or Ham's son, Mezarem, who then took the science into Egypt. And then here's where it gets choppy, because we're linking the biblical patriarch of Noah and his lineage to alchemy because there is a connection to be made. And again, this is not the episode for it, but there's a connection to be made between Mazarem and his son Thautis, who is also called Hermes Mercurius. 

Yes, and we're going to be talking about that later on because they're quite literally tying Hermes Trismegistus or Trismegistus with the lineage of Noah. And I'm coming at it from a would it be Christian or whatever biblical standpoint. I know that there are other figures and other mythologies that follow the story of Noah, but that's besides the point. I'm looking at it from this point of view right now. 

And one more thing I want to solidify before we move on that I'm going to be developing further on, further episodes of Noah being an alchemist or being portrayed as one in a biblical aspect. And I'm not saying this to discredit any religion, not discredit Christianity or any of that, okay? I'm just trying to look at it from a different lens. This is not the episode for that, because I am in the camp of belief that we have had secrets, occulted from us that were or are in the Bible by the establishment, and they only give you the exoteric and they keep the esoteric stuff for themselves, in my opinion. 

So I'm just putting that out there. I'm not trying to discredit anything here. I'm not trying to be anti Christian or anti biblical, whatever. I'm just looking at it from a different perspective. Genesis eight six through eight. And I just did the King James version because why not check out my episode on King James I did a while back. And it came to pass at the end of 40 days that Noah opened the window of the ark which he had made, and he sent forth a raven which went forth to and fro until the waters were dried up from off the earth. 

Also he sent forth a dove from him to see if the waters were abated from off the face of the ground. But the dove found no rest for the sole of her foot, and she returned unto him in the ark, for the waters were on the face of the whole earth. Then he put forth his hand and took her and pulled her into him, into the ark, and he stayed yet other seven days, and again he sent forth the dove out of the ark. 

Now, let me draw your attention to these particular verses, because in alchemy there are four major stages. The negrito, albedo, citronitas and rubido. Roberto negrito is the blackening stage. It is considered the first stage symbolized by the raven, okay? And these are part of that Edward pseudo Edward Kelly collection. So we have the dove, which is prominent in alchemy, have it here as well. This is representing the Holy Trinity and then Fulcanelli, right, with the crow raven or black bird, okay? After the raven, he sends out the dove. 

The dove represents the albedo or whitening stage, mind you, that the ark is a boat or vessel. We're talking about alchemy and alchemical vessels further in the idea of this being some sort of alchemical process or story, okay? Again, as I am learning about alchemy and as I'm deciphering the symbology, it's making a lot more sense to me as I go along. And that's why sometimes I'll be doing an episode and it'll just hit me like a bag of potatoes as I'm reading whatever I'm reading, and I'll make a connection instantly when it comes to that sort of thing. 

So I'll be talking about this Zozimos and Enoch on a later episode because that's a deep rabbit hole. There's plenty of material there, and I wanted to use this more as I want to do a different format with this episode and see what everyone thinks and if they enjoy it, then I'll do a similar format. If not, I'll just chop it up with just the material, do a presentation, whatever. 

So let me know what you think. And again, I find that Zozamosan Book of Enoch connection because it's almost like there was maybe a secret hidden code in it. I don't know. In Book of the Revelation of Hermes, interpreted by Paracelsus, discusses a powerful and unchanging essence. He refers to it as the core principle of alchemy, a secret gift passed down from above to Adam. It is the secret of all secrets, the last and highest thing to be sought under the heavens. 

The life elixir, the stone of spirit and truth, the water of life, the oil and honey of eternal healing. It is the spirit of God which in the beginning filled the earth and brooded over the waters. You get the point? Alchemical, that was by Paracelsis who was interpreting that. Now also, I want to show here the title, the COVID to the King James Version 1611 of the Bible, okay? And the reasoning behind me believing that there is some sort of secret hidden within the Bible itself. 

Where do I get that from? Well, the concept of alchemy within the Bible embedded in the actual story, again, like how I mentioned earlier, is one thing, historically accurate or otherwise. I'm not worried about that right now is one thing. But the idea of the Bible having within it hidden occulted alchemical knowledge within the actual text on how to create the philosopher's stone or anything else. I got that from the idea of Francis Bacon being the editor of the 1611 King James Version of the Bible, adding that he was a Freemason who left Masonic marks on the first edition alleging that ciphers exist within the first editions. 

This is what would lead me to believe that there is some occult knowledge within the Bible that maybe has been watered down or changed because there's so many translations. It's wild to me. And one thing that I've been learning about alchemy is that this occulted scaffolding the intention of the original authors and all these different things that you can't apply after the fact if they didn't know about the original concept to begin with. 

Okay, so we can't apply I'm going to say it for another episode, but Manley P. Hall writes many documents influenced by Baconian philosophy or intended to conceal Baconian or Rosicrucian cryptograms use certain conventional designs at the beginning and at the end of chapters, which reveal to the initiated the presence of concealed information. The above ornamental has long been accepted as the presence of Baconian influence and is to be found only in a certain number of rare volumes. 

And he's talking about the separator divider, which I actually don't have here. But Baconian influence, certain number of rare volumes, all of which contain Baconian cryptograms. These cipher messages were placed in the book either by Bacon himself or by the contemporaneous and subsequent authors belonging to the same secret society which Bacon served with his remarkable knowledge of ciphers and enigmas. Variants of this headpiece adorned the great Shakespearean folio bacon's novum organum. 

The St. James Bible, 1611. Spencer's fairy queen and Sir Walter Raleigh's history of the world. 1614. We have this Baconian touch on a lot of different texts, and if you want to follow that idea that Francis Bacon or maybe perhaps a group of people how I mentioned earlier these alchemists could have been groups of people organizations, and he left his alchemical symbolism within the Bible, right? It's not too far fetched. 

And the reason I pointed out in the Theatrum Chemical and Britannicum by Elias Ashmore is that some words are regular font, some words are italicized, some words aren't. Some words are fully capitalized. So within that, there being some sort of code, it's not too far fetched. It's steganography the technique of hiding secret data within an ordinary non secret file or message in order to avoid detection. To the uninitiated, it means something completely different than it does to the initiate. 

This also relates to the occulted scaffolding that I've talked about before, how there are occulted ideas, concepts that were put into the works, and you don't know the intention of which you're carrying for that alchemist or whoever. So that intention that they originally put into it that you're not going to know about is occulted from you. That occulted scaffolding that holds these work together. So when the architect builds a building and those lines that they draw that, then they later erase that's the occulted scaffolding and apply that to whatever you want in life, to the origins of technology, the origins of the King James version of the Bible, to whatever you want. 

Okay? And I'm not saying it's always bad, but just keep that in mind, because I believe that's how they control people with this subtle energy. The Chemical Theater, or theatrum Chemicum, is an extensive compilation of the alchemical text, spread of alchemical text spread across six volumes over a span of nearly 60 years. The first trio of volumes appeared in 16 two, and the entire series concluded with the 6th volume in 1661. 

This collection stands out as the most exhaustive single publication on alchemy in Western history. The full title and it's a doozy. It's a mouthful. Let me take a sip of water for this one. The full title is The Chemical Theater, containing Principal Selected Treatises of Authors on the Antiquity, Truth, Excellence, and Operations of Chemistry, and the Philosopher's Stone, collected and organized into four parts or volumes for the benefit of those devoted to true Chemistry and chemical Medicine, so that they might gather the most abundant damn almost had it. 

Might gather the most abundant harvest of the best remedies lazarus Zetzner in ober Ursel and Strasburg france was responsible for publishing all the volumes except for the last two. Those were published posthumously. I believe that's how you say it. And Lazarus Setzner was born in 1551 in Strasbourg, died in 1616, and was a renowned German publisher and printer, best remembered as the editor of the Theatrum Chemicum. In conjunction with the University of Strasbourg, zetzner also published works spanning various topics including humanism history, philosophy, medicine and law. 

What's interesting about our boy here, Zetzner, is that there's no pictures of homeboy. Interesting, there's no pictures of him. The only picture we have is the stamp, his publishing stamp, which he would put on everything. But of him there's nothing and there's really not much information. Right? Zetzner pursued his education at a grammar school in Strasbourg. Beginning in 1582, zetzner embarked on his publishing career in Strasbourg. He expanded his operations beyond Strasbourg, establishing branches in Cologne from 16 two to 1612 and Frankfurt from 1611 to 1615, and overseeing a print and overseeing a printing establishment in Ober Ursel. 

His legacy in the publishing domain was carried on by his heirs, including his son Eberhard, at least until 1661, marked by the release of the final volume of the Theatrum Chemicum and Zetzner Publishing. His publishing portfolio comprised works by Raymond Lowell and pieces by Paracelsus. He also printed writings attributed falsely to Paracelsis. So we got pseudo paracelsis on alchemy, as well as medical articles rooted in the orthodox medical traditions, followed by Galen's disciples who opposed paracels and views. 

While he was also known for alchemical publications, he didn't shy away from critiques of the field such as Nicholas Gerbert's and Attack on Alchemy, which I am going to be diving into because I believe I was able to find a good copy of it. And again, I say I believe I found a copy because I can't read the stuff until I translate it, or at least translate a few of the pages. 

So hopefully I found this. And what I think is interesting is that it's something opposing Alchemy, right? So something against the Alchemical belief. And I want to see what he has to say because apparently this guy, Nicholas Gilbert was an alchemist and then he turned on it. So he has an attack on Alchemy. And I think that's awesome of Zetzner if he was an actual guy or a group of people to publish the opposing views, because we get stuck in this echo chamber sometimes and it happens in this community. 

And I think it's good to look at things from various perspectives. Hence why I'm doing this episode right now on this particular topic, because I think it's cool, right? I think it's pretty dope. So I'm going to be diving into that later on. I think I have a good copy. I don't know. We'll find out. And it's pretty long. I think it's 100 and something pages long. Zetzner also had a hand in publishing works by Johann Valentine Andrea and several Rosicrucian texts, notably The Chemical Wedding. 

That's The Chemical Wedding of Christian Rosenkrut, which is interesting because that was some of the first Rosicrucian texts. The fact that there's no pictures of this guy, I don't know, maybe perhaps he played a role and was part of this Rosicrucian brotherhood, which the Rosicrucian Brotherhood? That picture that I showed you guys at the beginning has the little Noah's Ark on top of. Is that Mount Arowat, I think is what it's called. 

Could be wrong on that. Don't quote me on that. These volumes encompass a vast range of Alchemical content, from essays, notes, and poems to treatises. Some of these have known authors, while others are anonymous. Now, thanks to Raphael Patai, he was one that has scanned up a majority of the theatrum Chemicum. And I was able to pull the part that I'm going to be breaking down here soon from his scans. 

So shout out to him, because if it wasn't for him scanning it, I don't know if I'd be able to find another copy to translate the theatrum Chemicum contains a large range of Alchemical content, from essays, notes, poems to treatises. Some of these have known authors, while others are anonymous. I just said that. And it was distributed more broadly than many Alchemical works from that period and being written in scholarly Latin at the time. 

It's a misconception to attribute Zetzner as the original author of many of his texts. That tends to happen where they attribute certain works to these other people, sometimes by mistake, sometimes purposely. I think it's called pseudopigraphy, where you take a work like the Libre Vacay and you go, hey, Plato wrote this. Because you don't want to put your name on how to create on something that's necromantical, if you will. 

Right. And the Theatrical Chemical has roots in earlier Alchemical publications, tracing back to around 1475. During that time, several writings, possibly authored by Geber Gerber, Pseudoger or Jabir, however you want to say it, coupled with Alchemical poems, made their way around Venice and a decade later, Rome. A more direct predecessor to the theatrum Chemicum came in the form of De Alchemia. Published by Johannes Johannes Petrieus in Nuremberg in 1541. 

The work featured ten Alchemical treatises. Patrias had been amassing Alchemical material with hopes of releasing a broader compilation, but he never did. After his passing, his collection was inherited by his kin, heinrich Petrie of Basil, in collaboration with Pietro Perna and Guillermo Grata Grata Rolo. Petri released it in 1561. Now comprising 53 texts titled Vera, akamea Artistic Metallica Sitra Anigmata Doctrina or True Alchemy in the Art of Metallurgy without riddles or teachings. 

Yikes. I don't know. Is that land? What is that? I don't know. Probably butchered that, but you get the point. While Petri kept publishing in the Alchemical domain, it was Perna who in 1572 rolled out an expanded series, amassing seven volumes and over 80 texts. Ferna had plans to merge the collection of his son in law, Conrad Waldcritch into an even bigger series. However, he ended up selling this collection to Lazarus Setzner. 

Setzner then incorporated these 80 texts, along with Waldkirch contributions, as the foundational volumes of the theatrum Chemicum. Across its six volumes, Setzner brought in the collection to encompass more than 200 alchemical treatises. And I too, Mr. Setzner, just want to collect alchemical manuscripts with the boys and do alchemical, because who doesn't, okay? Who doesn't want to do alchemical shenanigans with their homies, right? Isn't that what everyone's striving for? Determining a definitive table of contents for the different volumes of theatra Chemicum has been a debate among researchers. 

The inconsistencies stem from the lack of standardized publishing norms during early printing days and the habit of reprinting articles from prior editions, sometimes under altered titles. This results in variations in format titles, page numbers, and occasionally even the names of the authors. There's a debate about whether some unsigned writings had their own authors or were meant to be attributed to the author of the previous text. And we see this all the time. 

We saw this with manley p hall, right? Zetzner proposed authorships for several writings cannot be confirmed due to the publishing practices of that era, the age variations among the works, and the absence of contemporary citations. Given the esoteric nature of the topics covered, the lack of clarity on authorship wasn't unusual during the time. We see this in the works of Manley P. Hall as well. As I've stated before in the podcast I go to look for, it happened to me on something for this too, the 24 volumes. 

The reason I couldn't find the 24 volume shout out to Steve Ross was because the author's name again, there's that language barrier. So when it was translated, the name was spelled completely different, completely different than what it was originally than what I had access to. Manley P. Hall would also take full excerpts of other authors which he thought were dope, and he would just publish them. There was no plagiarism back then. 

I don't believe they were doing this on purpose. It was just the way it was. They would just publish things, and when something would be translated into another language, the name of the actual text would change. I saw that with trying to look up the Libra of AK. I was able to find it under other translated names, the Libra, Anaguimus, et cetera, et cetera. So this was something, and it's a shame, because a lot of this knowledge, whether it is BS or not, is going to be lost to time because of that, okay? And I don't know, I think that's why I'm here, to also spread this knowledge and keep it alive. 

I don't know. From the theatra chemical we'll be focusing on Gerard Dorne's, 1583 griatio mundi ex nadicione moises in Genesis, physica genesis or creation of the world. From the account of Moses in the book of Genesis, the physical Genesis. Now, a lot of people have been asking me to create a homunculus on air, or create one, or do all chemical works. And I have. I have created a homunculus for this episode, and he's going to be reading you this text of the Griato Mundi by Gerardis Dorn from 1583. 

So stay tuned for that. And like I said, I want to be doing this more often, so let me know what you think. And I'm going to be talking about texts that I find interesting. So if you enjoy this, let me know so I can make it a priority. Otherwise, I'll just do it whenever I can. Gerardus Dorn. Was it's really interesting because I had no idea about this guy. 

And mind you back again, there are no pictures of him, very limited information. I'm not saying that's indicative of anything, but it's just interesting. Is it indicative that he wasn't a real person? I don't think so. Is it indicative that it was a group of people? I don't think so, but it's just interesting that there's some information that could have perhaps been lost to time. I hadn't heard of this guy until now, so I started digging about this biblio chemical connections, biblioalchemy, and I found some really interesting stuff on this guy. 

So Gerardus Dorn, 1530 to 1584, was a Belgian philosopher, alchemist, physician, translator, and bibliophile. Okay. While much of Dorn's early existence remains a mystery, like a lot of 16th century figures, it is accepted that he was born around 1530 in Meshelin, now a region of Belgium's. Anterp, Providence, Antwerp Providence Province. He studied under Adam von Bodenstein, whom he dedicated his debut publication. Now, starting in 1565, dorn began his journey as an author. 

He used John D's. Monas hieroglyphica as a decorative element on his work. Chemisticum, artificum. I don't think I have that pulled up here. No, I don't. But what's interesting about this guy is that in collaboration with von Bodenstein, which I've heard that name before and I can't recall right now, I'm sure it's got to do something. With alchemy, Dorn played a critical role in preserving and later publishing many of Paracels's manuscripts. 

He also translated a significant portion of these works into Latin for prieto perna, the guy that we talked about earlier. A Basil based publisher, dorn resided in Basil throughout the 1570s, later moving to Frankfurt in the initial years of the 1580s. It was here that he died in his mid fifty s. Now, Dorn was an avid Paracelsian, so his philosophy leaned heavily towards Paracelsus. He considered him a beacon of superior philosophy and a more Christian worldview. 

Contrary to many of his contemporaries, dorn prioritized the theoretical exploration of the human mind over the hands on laboratory experimentation. He found the leading scholastic educational approach of his time lacking. Like several of his alchemical peers, don't express disdain for Aristotelian philosophy, particularly its focus on. Our perceivable reality, arguing that genuine seekers of alchemical knowledge should bypass Aristotelian teachings in favor of a more, quote, truthful doctrines, unquote. 

And then it's interesting that it's Aristotelian, because Aristotelian is the leading one. I mean, it's the one that we still see a lot of today, and it was in full force up until the 17th, 18th century. So, again, this guy's fighting against the establishment and the theoretical exploration of the human mind over hands on laboratory experimentation. So we see this shift in alchemy go from, again, metaphysical to physical to more spiritual, right towards the end of it. 

And now people are spiritual alchemy. It's psychological, right? It's symbolic, bro. There is no homunculus. Well, let me tell you something, buddy. Look me in the eyes. You got to love your homunculus before you can love yourself. All right? Just gonna put that out there. All right, but point being that in Dorn's perspective, the realms of religion and medicine had undergone reforms, the Reformation and paracelsis doctrines, respectively. 

He asserted the idea of a Reformation in learning, emphasizing the need for a spiritual and mystical philosophy of love. Dorn's unusual theological perspective stated that it was God rather than humanity who required redemption. Yikes. He envisioned the alchemical process as an endeavor aimed at redeeming God, a stance that was blasphemous heretical. Right? And that's another perspective that these alchemists took, that they believe that they were redeeming reality, they were purifying reality through their alchemical works. 

And this is such a fascinating topic to me, and this is why I'm so drawn to this sort of stuff, because this was an actual thing. Now, I know there are a lot of crazy things in this world. This is part of history. Because from these works that these dudes were doing, these experiments that these dudes were doing, trying to redeem God, right? We have chemistry. And from chemistry stems whatever you want to whichever realm of reality or whatever you want to dive into. 

But point being that this was something, it was a part of history that's super, super interesting. So a large portion of Dorn's works make up the first volumes of the Theatrum Chemicum. In her book Pregnant Darkness, Monica Wickman mentions that alchemists, including Gerard Dorns and the speculative philosophy, describe the subsequent alchemical phase of inner restoration as UNUS mundus. And this phrase divisions are amended, dualities dissolved, dualities dissolve, and the individual, termed verunus, merges with the global spirit. 

It is an underlying concept of Western philosophy, theology, and alchemy, of the primordial, unified reality from which everything derives. So very platonic. There is the One, there is a source that therefore emanates out reality. And any perceivable reality is an emanation of the One, going back to the whole we are one, therefore we should love each other type of thing. Philosophy of love. Right? And the idea was popularized in the 20th century by Carl Jung, though the term can be traced back to scholastics such as Dunskodis, and was taken up again in the 16th century by, you guessed it, Gerard Dorn. 

Now, something that I didn't know when I started diving into this is that Gerard Dorn is the most cited alchemist in all of Young's work. Car Young was deeply interested by Dorne's writings on Young's travels to India in 1938. He ensured he carried along Dorn's writings with him in his discussion on alchemy. Dorn is among the most cited source of Young writes. The journey to India in 1938 formed an intermezzo in the intensive study of alchemical philosophy on which I was engaged at the time. 

This had so strong a grip upon me that I took along the first volume of theatrum Chemicum of 16 Two, which contains the principal writings of Gerardis Dornius. In the course of the voyage, I studied the book from beginning to end. Thus it was this material belonging to the fundamental strata of European thought that was constantly counterpointed by my impressions of a foreign mentality and culture. Both had emerged from original psychic experiences of the unconscious and therefore had produced the same, similar, or at least comparable have. 

And again, I'm going to be developing on this idea. So we have thus Dorn exclaimed, transform yourself from dead stones into living philosophical stones. Carl Jung psychology and Alchemy the alchemical operations were real. Only this reality was not physical, but psychological. Time is a child playing like a child playing a board game. The kingdom of the child. This is Telesphorus, who roams through the dark regions of this cosmos and glows like a star out of the depths. 

He points the way to the gates of the sun and to the land of dreams. And this is something that Carl Jung right? The cubicle stone of Carl Jung. And you guessed it, baby. Teles forest is a homunculus. Okay, we got Carl Jung talking about the homunculus. The young, young homunculus. But I found it really interesting because I have more stuff on this that I want to get into later on. 

They don't want to make this episode too long. But apparently, I think, from Dorn was where Young got his active imagination concept from which we know is really important visualization in the active imagination. That's how he was able to interact with these entities that were stepping into his reality and all this stuff. So I want to dive into that later on. But I had no idea that when I translated the works, I created the Homunculus, going to read it to you guys and all that stuff. 

I didn't know that this was the alchemist that Young quoted the most, this very obscure alchemist. I don't even know who this guy is. So as I was researching it, all this stuff started popping up. I was like, okay, this is cool. So before we head out, Doran's explanation is illuminating in that it affords us a deep insight into the alchemical. Mysterium continuation that's a big word I've never seen before. 

If this is nothing less than a restoration of the original state of the cosmos and the divine unconsciousness of the world, we can understand the extraordinary fascination emanating from this mystery. It is the Western equivalent of the fundamental principle of classic Chinese philosophy, namely the union of Yang and yin in Tao or Tao, and at the same time a premonition of the Teturtium Quid, which, on the basis of psychological experience on the one hand and Rhine's experiments on the other, I have called synchronicity. 

If Mandala symbolism is the psychological equivalent of the UNUS mundus, then synchronicity is its parapsychological equivalent. And that's mysterium Connie whatever that second word, who cares? You get the point. He got a lot of ideas from Dorn that influenced him, and he saw parallels between Dorn's work and his work gonna be diving deeper into that. But in the meantime, make sure to follow the show. All social media platforms leave a five star review. 

It takes 2 seconds. If you don't want to support the show monetarily, that's fine. I don't care. But at least leave it a five star review. It'll bump us up in the algorithm, give us a like comment, subscribe, whatever, share all that helps. I prefer that over monetary support to be 100% with you. So hopefully you enjoyed this. This was, again, an introduction to something that I want to start doing more of. 

So if you enjoyed it, let me know and I'll start doing more of these. But make sure TJ ojp. com get your copy of The Occultist Monday, the Homunculus Owner's Manual, the Chosen One comic book, all that good stuff. I appreciate every single one of you who tunes in, and as always, catch you on the other side. Creation of the World from the account of Moses in Genesis concerning the intelligible world. 

Day One in the beginning, God created the heavens and the Earth, and the Earth was formless and void, and darkness was over the face of the deep, and the Spirit of God was moving over the waters. And God said, let there be light. And there was light. And God saw that the light was good. And God separated the light from the darkness. God called the light day, and the darkness he called night. 

And there was evening, and there was morning. The first day. Concerning the visible world, day Two and God said, Let there be a vault between the waters to separate water from water. And God made the vault and separated the water under the vault from the water above it, and it was so God called the vault sky. And there was evening, and there was morning. The second day, day Three and God said, Let the waters under the sky be gathered to one place, and let dry ground appear. 

And it was so God called the dry ground land, and the gathered waters he called seas. And God saw that it was good. Then God said, Let the land produce vegetation, seed bearing plants and trees on the land that bear fruit with seed in it according to their various kinds. And it was so. The land produced vegetation, plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. 

And God saw that it was good. And there was evening. And there was morning. The third day. Day four. And God said, Let there be lights in the vault of the sky to separate the day from the night and let them serve as signs to mark sacred times and days and years and let them be lights in the vault of the sky to give light on the earth. 

And it was so he made and God made the two great lights the greater light to rule the day and the lesser light to rule the night and the stars. And God set them in the firmament of the heaven to give light upon the earth and to rule over the day and over the night and to divide the light from the darkness. And God saw that it was good. 

And the evening and the morning were the fourth day. Day five. And God said, Let the waters bring forth abundantly the moving creature that has life and foul that may fly above the earth in the open firmament of heaven. So God created great whales in every living creature that moves which the waters brought forth abundantly after their kind. And God saw that it was good. And God blessed them, saying, Be fruitful and multiply and fill the waters in the seas and let fowl multiply on the earth. 

And the evening and the morning were the fifth day. Day six. And God said, Let the earth bring forth the living creature after its kind, cattle and creeping things and beasts of the earth after their kind. And it was so. And God made the beasts of the earth after their kind and cattle after their kind. And God saw that it was good. Then God said, Let us make man in our image after our likeness and let them have dominion over the fish of the sea, over the fowl of the air, over the cattle, over all the earth, and over every creeping thing that creeps upon the earth. 

So God created man in his own image, in the image of God, he created him, male and female. He created them. And God blessed them and said to them, be fruitful and multiply. Fill the earth and subdue it, and have dominion over the fish of the sea, over the birds of the sky and over every living thing that moves on the earth. And God said, Behold, I have given you every herb bearing seed which is upon the face of all the Earth and every tree in which is the fruit of a tree yielding seed. 

To you it shall be for meat and to every beast of the Earth and to every bird of the air and to everything that creeps upon the Earth wherein there is life. I have given every green herb for meat, and it was so. And God saw everything that he had made. And behold, it was very good. And the evening and the morning were the 6th day. And on the 7th day he rested from all his work which he had done. 

Explanation of the first two chapters of Genesis according to Physics there is no dispute that the Spirit of God teaches us true physics from the mouth of Moses in the sacred Genesis. For who would dare to deny that nature itself from the creation of the world had its beginning, or to affirm that it exists elsewhere than in heaven and in the elements? Every Christian will admit that the prophet of God, Moses in this place, speaks nothing at all from himself, but only those things which he had heard purely and sincerely from the mouth of God he related to the Israelite people. 

If perhaps someone doubts, they will be rightly deemed worthy of being expelled from the assembly of the faithful. Therefore, he should neither be further heard nor admitted to a pious and truly Christian conversation, unless he repents. Therefore, in teaching the Israelite people chosen by God according to God's command. Moses begins with physics, through the narration of the creation of the world and the first visible nature of creatures, so that more easily and better, by admiring such magnificent works of God, he would lead his newer and still unlearned disciples to higher things, namely, to supernatural ones, and would bring them into the knowledge of their highest creator. 

Therefore, from the beginning he teaches them that before the Most High, God would create man his ultimate creation in his image and likeness, he wanted to create out of nothing his dwelling and in it whatever would be necessary for his use. And he did not want this to be devoid of the image of his unity, which he had established to be the first visible creature. He also adorned this, created in a most beautiful order, with numbers, measure and weight, with a certain admirable artistry. 

With these three, as with instruments, or rather first ideas and forms, he decided to use in this his work. Hence we rightly and not rashly infer that men should have drawn with utmost reverence and gratitude the principles of their arts and sciences, especially medicine, which first presented itself as necessary to man after the Fall. Primarily, since we see the Supreme Creator having used these means even though he could have created all things with a mere nod being God, who in no way needed them, but so that he might give us humans models. 

Of himself. According to whose standard? Whatever we would do in this world, we would aptly conform and we would recognize all our wisdom as having arisen from the source of wisdom god. And not from elsewhere. And to Him we would bring all the thanks owed. He decided to do so. Therefore, from such divine models we will teach that our principles, both in physics and in medicine, as is fitting, have arisen and been taken, and that and we will strive to demonstrate this with the strongest arguments, namely, from the sacred Scriptures, and with irrefutable examples, against which let the unfaithful rage as they will. 

We also intend to set forth the principles of these adversaries, so that both sides might be laid bare to the entire world, and it will be free for discerning men to distinguish between the true and false foundation. In the meantime, we are indeed consoled that we depend on the source of truth, and in this we emulate Christian teachers and not the unfaithful. Then we believe our enemies can bring nothing against us except the authorities of men, even those rejected by God and those completely ignorant of the truth that exists in God alone. 

Let one among the unfaithful wise, the ancient professors of arts, or rather the teachers of their discoveries, be shown to us. Who has known God in truth, or who has not been blasphemous towards God and the Son of God, like that leader of his medicine, Galen, or an idolater, and was not led astray by a spirit of contradiction? Nevertheless, they want, whatever they write and teach to be regarded as truth. 

They are seduced by the same reasoning they unashamedly dare to put forth in the discussions of arts and faculties. They say it is not about the knowledge of God. This pertains to theology, as if they conclude they can possess and practice them without God. What blasphemy is this? From this it is clear than light that those who utter such things do nothing out of love for their neighbors, but only out of greed. 

Can there be true medicine and a physician without their Creator. But let us dismiss men of such a caliber who even think of such things, and let us finally gather our conceptual thoughts. God, indeed, being of pure and simple essence, subsisting by itself, incomprehensible by another invisible, indefinable and indivisible, is represented to us by unity. This unity, devoid of multiplicity, does not admit any contrarity, hence no weakness. 

Thus the world, created in the image and likeness of unity by God, persists in that union, even though it is ordered by numbers, as mentioned in Genesis. Indeed, they still retain the nature of union, until, seduced by the duality of the binary, plunged into the confusion of multiplicity, contrity and disobedience. Having shed the garment of perfection and the health of body and mind, the wretched man contracted all blemishes of vice, weakness and disease. 

Before this, he did not need any medicine until he fell into this disease, which encompasses all kinds of illnesses devoid of all health. Since the primary origin of all diseases befalls man through his departure from unity. It is necessary that all health is based in this unity, and health must be sought therein. Now let's see into which ailments he has fallen into confusion and the apprehension of both kinds of death, therefore, affected badly in spirit and body. 

Affected badly feeling that he was heading toward both forms of death, he feared the voice of the Lord and hid, not seeking a remedy. However, a twofold medicine was needed for his salvation, namely, the mercy of God and bread. Under the latter, the cure for the body is contained with the words of correction and punishment uttered by the Lord by the sweat of your brow you will eat your bread. 

This bread should not only be understood as that which sustains the body for nourishment, but also everything necessary for natural life. Bread is the medicine for a diseased and unwell body. If deprived of it, it is as vulnerable to death as if deprived of food. We have indeed exchanged the bread of blessing for the bread of sweat, pain, anxiety and care at a great loss. Therefore, the bread of medicine, not that which is acquired by this art, but that necessary for regaining health, should be sought nowhere else than where we lost it, namely, in the garden of unhappiness and unity which we have briefly undertaken to explain solely in physical terms. 

We mentioned earlier that the world itself was created by God in the image and likeness of unity, due to its wonderfully complete roundness, its pure and utter simplicity, without multiplicity, which it possessed from the beginning of its creation, is made evident to us. For we see a spherical body, however and wherever moved on a plane, rests only on a linear point which it takes as its foundation, and which, like its hidden center, it manifests all around its surface. 

Hence one might rightly conclude that every sphere is no bigger than its center, since it reflects nothing other than itself, always similar to itself everywhere and partakes in the fellowship of unity. In this mystery some hidden great works, both natural and supernatural, lie hidden, as do the foundations of many arts and sciences with great wisdom. If the world had remained in its unity, there would have been no need for a doctor or medicine. 

Therefore, the goal of all medicine is to restore the sick to unity upon which we have founded the true principles of physics and medicine. What remains is to carry out our undertaking with the help of Divine providence, to the best of our ability. On the Principle of Creation in the beginning God created the heavens and the earth. Various are the opinions among some regarding the beginning of the world's creation. 

There are those who argue that this cannot be referred to time in any way because it did not yet exist and that it came about from evening and morning. Others believe it denotes order, as if it was said first of all, however, these words, namely, in the beginning, seem to be interpreted both for time and for order, beyond all manner and reason of speech. Rather, if Moses had meant in a temporal sense, he would have said from the beginning, as even some common interpretations have it, or firstly, at first, etc. 

They also don't seem to designate a place for the Word of God. To want to confine God himself to a place is blasphemy even before the creation of the world. No place could exist or be designated. The infinite breadth of divine immensity has no boundaries. Hence a place in the infinite does not exist, as it is defined by the circumscription of limits. So what did Moses seem to mean by beginning? It seems the same, though said with reservation, as what John the Divine states in chapter one, using a similar, not differing phrasing towards the same sentiment, except that this discussion is more theological than the other, which seems chiefly natural and physical. 

Therefore the Word of God cannot be contained in any place, as previously mentioned, but rather comprehends and encloses everything, so that it is also excluded from nothing. Thus, if God was in the beginning of creation, as we piously believe, this beginning necessarily wasn't a place. Yet this beginning was something in which the eternal Word of God created the heavens and the earth. That Moses spoke well and correctly is confirmed by John the Divine, echoing the same sentiment with the same words. 

Otherwise he could have been accused here of improper speech or a translator's error. It is therefore safest to understand it as the words themselves sound according to pure and sheer simplicity. The majority of interpreters assert that Moses adapted his discourse to the frailty of the still rude intellect of the Israelite people and the young Church. We concede this. But why he didn't also teach them plainly and simply about this beginning we don't see, unless perhaps it wasn't fitting for the unworthy as well as others to be partakers of such a mystery. 

Therefore, it is to be believed that Moses simply narrated everything he heard from the Lord, not depriving his people. But if he achieved anything by the special gift of God through understanding, he also revealed it to the teachers, which, if not openly written, is not the least doubtful. For illustrious minds existed among the Israelites when Moses was teaching Genesis as the sacred Scriptures attest who could bear far more than the unlearned populace. 

As for what he privately taught them, I leave it to other men passionate about such mysteries to judge, and I among others, would greatly enjoy and delight in hearing things related to this matter. However, if it is unbecoming in the eyes of men for a not so eloquent little man to inquire about such obstruse matters according to physical reasons, which, even if they bring less danger than theological ones, may Almighty God forgive who searches the hearts of men. 

For he knows that I do it not out of ambition, envy or vengeance, but rather to help for the small talent I receive from the Lord for the sake of the Republic of Mysteries and seekers of the arcane faithfully, doing all that I can. Some years ago I declared in published writings what in my judgment seemed to be the beginning of the world's creation. As I will also reiterate here, I am not burdened to repeat it more clearly, submitting myself and my writings nonetheless to the due correction of sounder interpretation. 

Our esteemed teacher. The never sufficiently praised paracelsus also previously wrote from the outset of his philosophy to the Athenians in almost these words of all things that are created and are subject to corruption, there was one beginning in which all creatures were contained. Which the Vast Ethereal Region encompasses, however, such that only one matter existed for all, and not a unique one for each. The matter of all things is a great mystery, an imperceptible thing of no essence or form, of no particular property or inclination. 

Similarly, without any color and elemental nature, as widely as the whole ethereal region extends, so vast was the sphere of the Great Mystery. This was the mother of elements, stars, trees, fleshly, creatures, and all other sensible and insensible things, and all corruptible things. Each drew its origin from this mystery, not successively, as if by a single act of creation, substance, matter, form, essence, nature, inclination were given by the Lord. 

The Great created Mystery bore no resemblance and was not even created. However, it became the prime matter from which all mortal and corruptible things arose. Therefore this uncreated mystery was prepared by the most High Artisan God, so that nothing similar will ever exist, nor will it ever return as it was. And if everything will return to its primary essence, it will not return to the Great Mystery, nor to its primary matter. 

For what was corrupted cannot be restored or returned, but rather it returns to what existed before the Great Mystery. From this great Uncreated Mystery many other special mysteries emerged. The Supreme Secret and the highest good of the Creator of all things created all at once in this uncreated thing, not essentially nor qualitatively, but they existed in it. As in a trunk, an invisible image exists before all the excess wood is removed. 

Only then, and not before, does it appear. Similarly, it must be judged of the Great Mystery that each of the carnal and insensible has been reduced to its form. In its separation, however, none of what was cut off was lost or discarded, but each was made into form and essence. The craftsman is indeed greatly wondrous craftsman god, who turns even the least and most unsuitable into utility and grants it life, something no one else will ever achieve. 

Thus concluding, he states that this very thing is the greatest secret, for having deigned to join the eternal with the transient, all things are to return to their primary essence and not to their primary matter. Thus he speaks. The philosophy of this great man is exceptionally rare, surpassing the understanding of Athenian disciples, turning holy to slander and insults, waging war not so much against men, but against God. 

Meanwhile, they do not see that these things are sought from a much loftier place than from the dreams and vain opinions of the faithless whose foundations are merely human fictions. However paracelsus derives the foundations of his primary physics principles from the account of Genesis given by God to Moses for the faithful. Starting from the first principle of all things, he wanted to call it by another name the Great Mystery. 

As if he imitates Moses with the strengths granted by God. In this manner, in the great uncreated mystery, God created heaven and earth. Moses also does not say that the beginning of creation was created, but asserts that all creation was made in it. Finally, to declare the principle, who doesn't know? I ask that even the smallest building needs a beginning from which it rises to perfection, and such a foundation upon or over which it is built. 

If, therefore, the beginning of every building is its foundation, what will prevent us from saying that the physical principle of such a work as we perceive this entire world to be, was its foundation upon and above which a supernatural principle exists upon which it was created and founded? Isn't it known that there is a need for two foundations in all manufactured buildings, one from the same material from which they are made, and another upon which they rest and without which they cannot stand? Thus these two must be together, even though they exist in different conditions and natures. 

One part is therefore, of the building like the first stones laid upon the foundation, the other is outside the building, but without which it cannot stand, like the ground which supports the weight of the entire structure. Thus the beginning of the world's creation is its foundation. Perhaps someone will ask which of these we establish as the principle. More than enough has been answered by what has been said, both namely, joined to the other, so that either one must be, or what is built upon it must fall. 

Nor does it clearly emerge from what has been said so far. How wondrous the principle of creation is. I would gladly refrain from revealing this most sacred, great uncreated mystery. But what else can and should I do, other than most obediently follow where fate leads? Here I openly confess I nothing except to act under the guidance of the Divine Spirit as a scribe and executor of his instructions, as if awakened from the deepest sleep. 

What can a wretched man bring forth other than sheer ignorance? Or what does he have to boast about, other than having received grace from God worthy of his service and devotion? To whom alone glorious fitting? May he who. Alone has the power and will guide this work to the end he wishes with fortunate leadership and faithful companions. There should be no doubt that this is done for the defense of truth, oppressed by those who falsely claimed it for themselves, and for the liberation of those who, led by these guides, have been so blinded that even with open eyes their minds perceive nothing. 

Now let them see the light of he who is light and dwells in unapproachable light, to whom alone be honor, praise and glory forever. Therefore faithful ones take heed to things which would be more fitting for many to remain hidden rather than be revealed to a few. Were it not for a certain urge within my soul, I would never have dared to express them. However, so that ungrateful men towards God and nature might eventually see how fiercely they have resisted the truth, we deemed it dangerous to pass over these matters in silence any longer, lest they persist in this error and corrupt many others naturally good, leading them into similar mistakes. 

Therefore, the eternal word of eternal wisdom wanted to place the center of the finite and transient within the eternal center of its boundless and infinite self, so that it would prepare material for the creation of the world without any preexisting matter. O wondrous wisdom which could, from a barely comprehensible point, summon everything that this vast weighty machinery has been since creation with just a word who can sufficiently marvel that everything burdensome can be held fixed securely and retained with utmost consistency by the single point and by the power of the point alone, without its mass and be sustained without any wavering. 

But who will not be more astonished than amazed when considering a midpoint being designated without ends or extremes? This, beyond all geometric reason, and even beyond the comprehension of angels, to say nothing of men, is known to have been done by him to whom all things are known. There is nothing more similar to the divine than the center, for just as it is incomprehensible, invisible, immeasurable, infinite, indeterminate, and if anything more can be said, everything similarly suits and fits the center, for because it occupies no place due to the lack of quantity, it cannot be grasped, seen or measured. 

Also, because of this reason it is infinite and without ends it does not occupy space, nor can it be depicted or shaped in imitation. Nevertheless, all things that do not fill a place, due to the lack of corporeality, like all spirits, can be grasped by the center, because both are incomprehensible. Therefore the words of creation, specifically in the beginning, cannot physically be referred to a place, even if the beginning is related to the center. 

Nor do I consider it should be overlooked. The truly remarkable nature of the center, as it pertains to the formation of a sphere from physics from it, with equal lines flowing from every part and touching each other a solid spherical body will arise with as many centers on the surface as lines that flowed from the center. It is evident that however large a sphere, it lacks a base and can hardly remain still on a plane unless held in place. 

From this we conclude that every sphere is naturally and physically born from its center through the rays of its unmoving center, extended to a proper surface that is equally finite and determined. And although these things may seem very raw to you, as if unheard before, they are such things that to those endowed with a clear mental vision, they offer ample enough contemplation and study throughout life. And yet you might think they can hardly achieve even the thousandth part of the center. 

Indeed, whoever would fully know the nature of the center, as a certain most excellent man says in attained philosophy, could in no way be ignorant of anything natural in heaven and earth. Since the center has no end, the depths of its powers and secrets are infinite and cannot be adequately described by any pen. Therefore, we must refrain from writing and discussing it for now, until we have considered the other things that we think are noteworthy about the creation of the world from physics. 

We will only add this that a crude and unrefined image of the center and of the things that can come forth from it, is presented which we offer to the cultivators of more refined adornment for embellishment. It will be enough for us if we establish any kind of path for the seekers of nature's mysteries through which a way opens to higher things. We are the gatekeepers. May you, kind reader, be the one who delves deeper into the hidden things, or the one whom he appoints, whose responsibility is to call everyone to their life's, duty and office. 

God created the heavens and the earth. Creation is the work of God alone. For who else, without any preceding matter or substance, can summon matter? Certainly no angel or man can. Therefore, when Moses says, in the beginning, god created the heavens and the earth and does not add from what matter, he silently implies that the heavens and the earth were the first matter of all things excited from the center, as was heard by the Word of God. 

Nor does this contradict the opinion of the fathers asserting that the heaven, heavens and earth were created. For with respect to the heavens and the earth, having a perfect essence, form and matter, that which is understood to lack these, like the sinner, is also considered as nothing. However, the excellence of every work is mainly judged from this, when in it the first and the last things are seen to correspond with each other, and vice versa. 

Moreover, the two main parts of this divine workmanship, namely, of one body of the world, beautifully represent the creation of man, at first as one, then later divided into two by the lord, but because the parts are from one and the same, they greatly desire to come together again. This is in the third operator, namely, the bond of nature through mutual love and desire for their natural unity. 

The earth was formless and empty. What the prime matter of the world was has been said before now in part, how it existed is indicated by formlessness. What else in this place can we understand besides lack and need? Sometimes to be supplemented with abundance and by emptiness beyond place, barrenness and unfruitfulness, also to be brought into a better condition. As is evident from the following and although only the earth is mentioned here, nevertheless, under that name the entire elemental region is understood, which later obtained a place under the firmament. 

A certain reason for this seems apparent to us, because this element, compared to others, by its nature fluid, mobile and rare, is more akin to the center, stable, firm and solid, than also for producing creatures necessary for human life and for bearing them. It is more suitable and more known than the others. And darkness was over the surface of the deep. The state of the world's first matter becomes clearer as the abyss covered in darkness, having in itself the heavens and the earth mixed together. 

Who doesn't understand from this that everything was first understood under unity and hid in a single mass until they were manifested by the Supreme Creator through separation? And the Spirit of God was hovering over the waters from the prime matter. Moses concludes, implying that the heavens, the earth and the whole abyss were waters. From this it is clearly evident that all these things were only a single entity representing the waters over which the Spirit of God hovered. 

There are those who interpret that by the abyss and waters moses understood one and the same thing, which is indeed probable, for no distinction of the world was made yet until God created light and afterwards separated it from the darkness. Hence it is inferred from all that has been said, a single one understands the mass up to the first division, namely the light from the darkness. And God also said, Let there be light. 

And there was light. Having completed the world's material and primal form, god wanted to create light. For there is a Spirit in which the life of natural things, placed by the Lord the Creator exists. This was indeed necessary to supplement what was said about the earth and the abyss, specifically its illustration, and to fill its emptiness and void. Therefore the first ornament of the sky and the elements, and also the third primary member of the ideal world. 

For this reason, in the first place, what the Supreme Creator commends and approves as good, he says, and God saw the light that it was good. Who could hesitate here or even think that God did not see the heaven and the earth as good? But anyone who piously contemplates these words understands that everything that the only good God created is nothing but good, and because one is better than another, it does not thereby detract from the dignity of the less good. 

Each part of one and the same body has been given a special role and duty by the will of its Creator, so that one does not envy another. This is also read about charity being greater than hope and faith. Therefore it does not follow that the other two are of lesser value. For elsewhere it is read that by faith alone man is saved. So to see God's good, as a certain virtuous man said, is to approve of the good for us. 

And he separated the light from the darkness. A similar doubt can arise whether the darkness was not approved by God, since the good light is separated from it. What is separated from the good seems to be evil, as is understood from the separation of sheep from goats. However, in Genesis the division is to be understood no differently than is read below about the division of waters from waters, upper from lower, heaven from earth, man from woman and the like. 

For there remains therein a bond of union and a tie born from mutual desire, because the divided parts come from one and the same source, and not from different origins. And he called the light day and the darkness night. It is known that day arises from light, and because of its hindrance, night is introduced. But light is hindered by the inner position of an opaque or dense body like the sphere of the earth, causing the shadow of night. 

Therefore, to cover light with darkness is to close the day, just as to drive away night with light is to introduce the day and and there was evening and morning one day. The division of the parts that remain in union is explained by morning. Indeed is understood that artificial light and day, and by evening, night and darkness, which together constitute one natural day, we must also understand natural darkness which God wanted to serve us. 

They are entirely different from the external darknesses that arise outside or beyond nature into which the evil angel is said to have been cast. As for one day. The opinion of learned and pious men is that we should consider it with the utmost reverence as one that in the creation of the intelligible world is complete in concept in the divine mind, and not counted among the other five days by which this sensible and visible world, modeled after that ideal, was created. 

However, they believe it to be materially, and therefore begun on another day earlier. For the number one is representative of duality, of matter, as unity is a form, or rather of the primary idea. The Trinity, however, is a product of unity, as four is of duality. Therefore they believe that the world was divinely created in one day, not the first, ideally as one, and later under the number one materially representative of its idea. 

For it seems impious to want to confine unity under a number and order. Although human reason teaches that numbers consist of unities, therefore it should not be considered that unity should be counted in the series of numbers. For unities differ from unity no less than the confusion of many, from simplicity, many unities, because they constitute a multitude. This neither can, nor in any way can unity admit them. 

Therefore Moses said it was made one day in the evening and morning, and not the first, as many versions have it. There is no doubt that this happened due to some oversight of the translators so far about the creation of the intelligible world. To assign a place other than in the infinite Word of God, which does not allow space, is sacrilege. Finally, about the visible world, created after its image and likeness, having its foundation and beginning, and the great uncreated mystery. 

That is what we now discuss about the visible world and falling under sense. Second Day and God also said let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And he divided the waters which are under the firmament from the waters which are above the firmament. And God called the firmament heaven. And there was evening and morning, the second day let there be a firmament. 

The creation of the visible world is narrated by Moses to have been made on the second day first, which can justly be said to be the first of the numeral days. For the history of the material creation of the world begins from that day. Moreover, Moses teaches that the sky was made by the creation of the firmament in the midst of the waters. This corresponds very aptly to what was said above about the waters, namely, that the Spirit of the Lord was hovering over the waters, from which it is quite clear that all things were waters first, which the Most High Creator had taken up and had prepared for Himself for the first creation of his material matter. 

Here midst is not to be understood as equidistant from the ends, but rather as a separation, just as we say a mediator or moderator is in the middle between two disputing parties, so the laws of friendship are not confused in the same way, so that the lower waters would not henceforth be mixed with the upper ones. A firmament was created in the midst by the Lord. Moses teaches this himself, saying on the Word of the Lord, and let it divide the waters from the waters, as if he had said, let it divide the sky from the elements. 

And he divided the waters which are under the firmament. This division fittingly corresponds to what was made of the light from the darkness, but with the understanding of how the pure is divided from the impure. What, I ask, is purer than light, and what among the created things is more impure than darkness? In the second place, the sky is far and wide purer than all the elements. Thus we see the first division of those things which were understood under the unity of waters was made of light from darkness in one day, and the second, namely the sky from the elements, followed on the other day. 

From this, through physical contemplations, the primary foundation of chemistry arises. For the main exercise of this art revolves around the division of the pure from the impure in any natural products. From what has been said, it is clear that by pure we understand light and the sky, and by impure the earth and the elements divinely divided in the middle by the firmament. Therefore they seem to err by a great margin, as they say, who teach another division of the elements than all at once remaining in their natural bond from their pure sky which was mixed with it by nature. 

From this, physical chemists have not rashly considered not those who run in vain without knowledge of true physics, every body produced by nature to be set before their eyes, just as dark waters lie hidden in it, which they could divide through their fiery and artificial firmament into upper, pure and lower impure ones. Furthermore, this division brings with it a division and difference that now seems to exist between ancient physicists and Paracelsus. 

This is the physics of his. He bases the foundations of his physics mainly on the higher part of genesis. But the others are only concerned with the lower waters from which they establish the four so called primary qualities as pillars for their structure in the four lower elements. Nevertheless, they are compelled to admit their first three physical principles, namely form, matter and privation, even though they teach anything but the true form. 

Moreover, what they understand by privation, other than the deprivation of natural light, can hardly be perceived. In contrast, Paracelsus embraces this light of nature, of which they seem deprived with all his efforts and strength, so that he might penetrate into the hidden mysteries and secrets of nature. Even if they have some account of form, why do they not teach that it can be separated from their matter and freed as if from a dark prison, so that it can act freely? If, however, they do not know the way in the art, why, I ask, do they criticize? It seems foolish both to praise and to despise what is unknown, and it is completely insane to be affected without cause and occasion. 

But our minds call us elsewhere. We previously said that the division of the sky from the elements gave the start to the art of chemistry. Now we must clarify what true professors of this art understood by their sky nothing other, indeed, than what Paracelsus meant by his sulfuric mercury. For after they have divided the upper waters from their confused bodies of waters by the middle of their artificial firmament. 

They store each part separately until they come into use, which we will occasionally hear about from what follows. It is enough now to have revealed the source of our first principle, namely mercury, from which it flowed. We will also look more deeply into the division of the sky from the elements. This was especially necessary for the successive generation and propagation of those things which God first created in the elements by the power and wisdom of His Word. 

For nothing can generate in itself, but only in another which has come from itself. Therefore the primordial waters were necessarily divided so that the last division of Adam from Eve might correspond to that first one, and vice versa. And God called the firmament sky. The firmament must be considered the entire natural sky from the position of the moon nearest to the elements, up to the outermost concavity of the naturally created universe, and not only for the height of the fixed stars, as they call them, as the unbelievers teach. 

We assert, according to Moses's opinion, that the planets which they also want to call wandering stars are located in the firmament. To him alone is more faith to be given than to all the schools of the unbelievers. They teach too many heavens based on their opinions. However, Paul the apostle clearly enough hints that there are only two natural ones indicates when he describes being caught up to the third heaven. 

Any pious and genuine Christian will judge this to have been supernatural, based on the fact that he must have seen, heard and learned supernatural things. There not natural ones under the supernatural sky, who will doubt that the other two are natural? One is incorruptible free from all quality changes and vicissitudes. The other is corruptible and situated in the middle region, where all changes, alterations of qualities and meteorological generations occur. 

For Moses clearly calls this latter the sky on the 6th day, when he says that it may rule over the fish of the sea and the birds of the sky. The positions of the planets, higher or lower, do not constitute multiple skies, but they move freely in one sky with the other stars, according to the order in which they were set in motion from the beginning of their creation by the finger of their Creator. 

They will maintain this order and motion inviolably until the end of the age. They are not turned around like a key or hammered onto some celestial body, as the unbelievers seem to subtly imply. While they do not see what is right before their feet, they, the astronomers, still wish to recite exactly what happens in the sky. But why don't they admit openly when they teach about the fixed stars in the firmament's concavity that they are perpetually moved in equidistance? The more miraculous this seems to our human understanding, even nearly impossible, the more sacredly, firmly and with greater veneration. 

We Christians should admire the craftsmanship of such a great Maker. We neither wish nor ought to bring these mysteries of God to the scale of human intellect, as the unbelievers do. To understand how all that is done by the Lord is accomplished, it suffices for us to admit that everything is in his power and he has done whatever he wanted. And there was evening and there was morning. 

The Second Day what we previously said about one day, according to some people's opinion, seems not superfluous to mention again on this second day. For even though this day is called the second by Moses, it doesn't seem to be understood strictly in sequence and order of numbers. As we heard, it is called the second to complete the full number of six days of creation, indicating the world's perfection to us, just as the number seven indicates the union of heaven with the elements. 

Similarly, in supernatural matters, the peace of mind with the body, and in union eternal rest. Third Day god also said, let the waters under the sky be gathered into one place, and let dry ground appear. And it was so on this day, which is called the third, the second component of the visible world was created, namely, the element under the name of dry land, which was previously called earth. 

And if Moses had said in the beginning of the world, god created its upper part the sky, and its lower part the terrainian earth, one could ask why. From the beginning, Moses mentioned the earth more for the other elements than water, fire and air. The reason is evident because the earth is the lowest of all elements, by which no other part of the world could be better indicated. 

Also because only this among the others is stable and fixed, from whose center, as from a source or foundation, the rest seem to sprout and rise upwards. Indeed, by the art of fire, who doesn't know, unless ignorant of true physics, that the fire element, being lower, has its first root of origin in the center of the earth from which it then constantly rises upwards by its nature to the concavity of the firmament penetrating and passing through the bodies of earth and water. 

It takes the purer and more subtle parts of this and that with it turned into the air and lifts them to the middle region. When it arrives there, it cannot penetrate any higher being prevented by the firmament. Therefore, its heat, now weakened by excessive expansion and overcome by the cold of the subtle earth and water, and the middle region, succumbs and together with the air, is condensed by the fire into water, and all heavy things once again fall into the earth and water and return to where they came from. 

Physiochemists call this movement circular, and they imitate it in their operations. Therefore the four volatile elements made by the art of fire receive masculine seeds of nature from the superior stars in this way through the influx and impression occurring in the middle region proven by meteoric generations, and they later carry them in their said fall into their four matrices. So they conceive and produce their offspring, ordered by the Supreme Creator from the beginning of their fecundation, for the propagation of all that is generated from them. 

There are four fathers of this generation, and just as many mothers. But of the other generation, which happens only through influx, there is only one father and one mother, namely the sun and moon in general, but in particular there are many intermediate generations, as many as there are other celestial bodies. However, I won't be silent about what the wise chemists understand by their elemental earth in their art. 

It is indeed the same thing that Paracelsus wanted to teach us through his salt. In it indeed the four elements have their seat and residence, as in their proper home. This can be easily demonstrated to the eye by experiment, as will be further explained, I will add. I would add that concerning the gathering of the waters, this distinction happened solely through gathering and not through division, as was the case with the waters being separated from the waters. 

This therefore does not allow for any further mixing of divided bodily parts, but indeed a spiritual one through influx, as we have said. The latter, however, allows for a bodily mixing of its parts, yet not so completely that each part cannot retain its form and place. It is impossible for this to penetrate the earth and mix with it, but can be further broken down the exceedingly astute nature. 

A daughter of God clearly sees this through the work of fire in the center of the earth. This fact seems to have been unknown to ancient physicists. Otherwise they would not have thrown themselves into the flames, like the celebrated physicist and doctor of his time and pedicles. Nor would the historian of physics that very pliny once deemed the secretary of nature, have exposed himself to the flames and smoke of the same both unable to grasp this secret of nature or to investigate the causes of its combustion, as if in desperation miserably devoted themselves entirely to a sacrilegious offering to Vulcan. 

Hence it is permissible to sometimes call such people heathens in the same way as pagans, and let the dry land appear, etc. The change of the name earth to dry land for the single element, namely Earth, clearly indicates Moses's intention to explain in what sense he takes the word Earth, saying God created the heavens and the earth. The earth was formless and empty, not only for the single element or for all elements in the center of the earth, having a common center and founded upon the uncreated center. 

Otherwise he would have said, as before, and let the earth appear. He makes his intention clearer, saying he called the dry land Earth as if saying by dry land, I want you to understand the earth that appeared from the gathering of the waters in one place. Out of the four elements he called the gathering of waters, seas. Moses distinguished all lower waters by the name seas, without mentioning any springs or anything that arises from them, like rivers or others. 

Therefore it's easy to conjecture from this that the latter arise from the former, and also surge through the pores and channels of the earth, flowing back to their origin, leaving their salinity in the earth. In their passage through the earth, they are transformed from saltiness to sweetness, the subterranean fire affecting this change so that sweet vapor is raised with the salt remaining in the earth, as is proper to it. 

This fact is evident in chemical practices, as seen in the distillations of seawater or any brine where distilled water turns sweet, with the salt settling down. Thus the sources, fountains and rivers, lakes, et cetera, come forth from one in the same place, globe and sphere united together under the gathering of waters. In the firmament, the fleshly eyes do not see what the eyes of the mind see, with the body of the earth obstructing this on its surface. 

Though seas, bays, lakes and other such things seem divided or separated to us, they nonetheless converge towards one in the same center. Not only these, but all other things as well. Very few perceive this as taught by these words, into one place. And God said, Let the earth bring forth, and so on. These words should be referred to what was previously said about mental creation. The earth was without form and void, as if, Moses were saying, the elements or the lower part of the world or the waters below the firmament were still shapeless, bare and barren and without any power. 

Until on the second day, God gave them form by his word, both through the gathering of waters and by endowing them with fertility. The Most High clothed this barrenness with a green mantle and filled its barrenness with fertility on the third day, starting with plants progressing from the smallest like herbs to the largest trees, and likewise from the infinite element, namely earth to waters and air. The first adornment of the earth seems to be those plants that, being without sensation, have a root fixed in the earth in place of a mouth, through which they receive nourishment, just as animals do through their mouths. 

Indeed, the earth is the nurturing breast of plant nature, and water provides them with milk. Since they lack gender, they have seeds in themselves, and those which are devoid of free movement cannot come together like locomotive beings. Therefore, physicists seem to be greatly mistaken when they attribute gender to plants through their designations of male and female. For in natural things, the similarity of external forms, even with some or slight differences, should not be judged as genders, or even more be. 

Attributed to different species. Some, wishing to avoid this error, have fallen into a much greater one, ascribing greater and lesser, under one and the same name. For by this very fact they unwittingly admit their ignorance, when, with the names of natural things, their powers and virtues should have given names rather than external forms. It seems foolish to designate a male as a different species from its matrix. But the earth is both the matrix and the mother of all plants, and their seed is the father. 

Please see in what way these parents can agree not so with animals and moving things, where each parent of the species agrees with the other. Fourth Day and God said, let there be lights in the expanse of the heavens to separate the day from the night. What Moses had previously mentioned in Idea as Let there be light, he now repeats as having been materialized. Indeed, light appears to be one thing and a luminary another, just as spirit and body, even if united into one, are not the same as each other. 

In a similar manner, light and luminary relate, to use a crude example, like flame and oil in a lamp, except that in the latter it is consumptive, in the former more enduring. It is clear that light was created before the luminary. Therefore, after the Most High God adorned the earth with vegetative vigor, he wished to decorate the sky with countless luminaries. As had been said in the previous order, the earth was without form and void, it is immediately added afterward, and darkness was over the face of the deep. 

In this order, a wondrous mystery seems hidden for the supreme creator of things willed to create vegetation before the sun and other luminaries, lest perhaps impious men might believe that the vegetation was created by them, or that they had derived their primary powers and virtues from them and in this way attribute to creatures what belongs solely to the Creator. Nonetheless, the majority of men fall into this error, as can be seen from the faithless who worship the sun and stars, neglecting the true God, or at least being unaware of Him. 

But we Christians attribute all powers, both natural and supernatural, solely to God in all things. And although we confess as is just that everything was first created and animated by God alone, endowed with its virtues for the propagation of those things that were to be generated after creation in the elements, we see that he wanted to use his means such as the virtues of the higher Luminaries also proceeding from him. 

As is read and let them be. For signs and seasons are the stations of time, days and years according to the changes. Productions of things from the earth are the secondary causes. Yet depending on the primary cause, god, it is evident from this let them give light in the expanse of the heavens, and let them illuminate the earth who pray doubts that natural light is the life of natural things, and supernatural light is spiritual life. 

For doesn't Christ assert to us that he is the light of the world and life likewise? John says, the true light, he says, which enlightens every man coming into this world, that is, gives life. In a similar way. The earth is naturally enlivened by natural light, just as it is spiritually enlivened by being illuminated by the supernatural. Through this statement nothing is detracted from divine majesty as the only and same power that illuminates the luminaries, and which enlightens the earth through them. 

Therefore light is the idea of life, while darkness is the image of death. Indeed it was said, and darkness was over the face of the deep. What else do we think is meant by this, other than that the abyss at that time was still devoid of both natural and supernatural life and light, and that God then first created the supernatural life of natural things, when he said, let there be light and what follows, and let them separate day from night? The same was previously said god separated the light from the darkness and called the light day and the darkness night. 

Although these seemed to be opposites light and darkness, day and night, god wanted and commanded them to be unified in one day with these words and there was the evening, and there was morning, the first day. Indeed, the natural day is known to consist of the artificial day combined with its night. It's truly remarkable and worthy of the highest consideration, that in the creation of the world God wanted opposites to come together, such as the luminous sky with the dark elements, into only one world, which would also emerge from one principle through division into opposites. 

From this the venerable Trinity, shining in unity can clearly be recognized in all natural things. For whatever should join two opposites into one must itself be a third entity participating in both. This is the bond of nature and mutual love, situated in nature as the longing of parts coming from natural unity to return to it again. For God is the author of peace and reconciliation in all things. 

So where, I ask, would this be if there was no opposition? A few words for the discerning, especially since this topic requires a sober and silent approach. Therefore we should not profane the mystery, as it is more suitable for a higher discourse than for physics. And let them be. For signs, for seasons, for days and years, we observe the manifold utility of the luminaries from the warnings of the signs appearing in them, which mostly and predominantly remind us of God's wrath aroused because of our sins and urge us to repent, partly from observations for agriculture, also the notation of days and years for annals and other uses which aid in the preservation of society and the relationships between people. 

There are also those who think that by signs astronomy is meant which seeks predictions of the future from such signs. But this opinion is refuted by Christ when he tells the apostles that it is not for them to know the times which are kept secret by God. Paracelsus also does not want his art to be derived from here, which he calls sealed, but rather from a certain physiognomy and observation of marks imprinted or carved from the higher to the lower, by their influence from which the powers and virtues of such things become known to us. 

This art is not taught in the schools of the unbelievers, nor from the vain opinions or dreams of men, but from the light of nature illuminated by the supernatural. Therefore from this we must seek to obtain it. Nevertheless, there are certain means granted by the Lord to people of goodwill, by which their minds are best disposed to perceive and understand, and are freed from every impediment that might hold them back. 

Indeed, to the lazy and slothful, they rarely or never occur, and they are entirely denied to those who despise such things out of ignorance. However, the signs of the lower should be considered in two ways either from external signs, as through the examination of the internals which the volcanic anatomy teaches, that they may shine in the firmament and give light upon the earth. This topic has been sufficiently explained above, where we compared light to life and illumination to vivification. 

Therefore it can be passed over. God made two great luminaries, et cetera. Earlier it was said generally about all luminaries in this manner let there be lights in the dome of the sky. Now, however, Moses speaks specifically of the two principal ones, the sun and the moon. Therefore, after God placed light in the firmament, so that through the greater luminary it might not only shine, but also illuminate the elements which are by their nature dark, he did not want them to be devoid of light at night. 

Hence, in his providence, he also created a lesser luminary, which would however, receive its light from the greater, so that the earthly shadows would be illuminated during the night, so that what had been dried in the elements by the sun during the day, due to its heat, would be irrigated at night by the moon with the dew of the sky. And everything would be propagated by the moistening of the latter and the warming of the former from the power of God alone. 

But through the means mentioned. And the stars, due to the interposition between the creation of the two luminaries and the stars, namely, that they preside over the day and the night, a doubt could arise whether it should be read as in the stars or simply as stars. And if this meaning were that the great luminaries also preside over the lesser ones, and especially the moon, in relation to its role and duty, whichever way it is read, it seems to have deviated little or not at all from the true aim in physics. 

But in theology it should rather be read as and the stars four. For the sun itself is known to be the king and master of all the stars and the moon, because it provides light to all of them and they cannot borrow it from elsewhere. The sun is the source and subject of all natural light. The moon distributes this light, being naturally opaque in its own nature, just like all the other stars, which receive their light from the sun, just as the moon does. 

Nor did it seem enough for the stars to receive light directly from the sun. Rather, God wished that they also received the sun's universal or general power indirectly through the moon, and that according to their nature and condition, they would then arrange this power into their own particular species to be produced in the elements. Who does not notice that every eight and 20 days the moon approaches the sun in its own way to draw from it, as from a source, the universal form and natural life and departing from it, passing through the various mansions of the sky, conveys it to all the other lesser luminaries. 

These luminaries, as said before, prepare and arrange the general form they have received into a singular species peculiar to each, and through the inflow of their penetrating sky and air rays, project it into the elements. From where, if not from this, can we all perceive such a vast variety of species? In nature itself. However, to know what naturally produced things correspond to their stars in the sky is a challenging task, especially concerning spaghetti astronomy. 

It is read in the sacred scriptures that Solomon, often debated from the smallest plant to the greatest cedar of Lebanon. Those endowed with a sublime intellect may judge what this means. No one can doubt that this wisest of men and most powerful king, supernaturally enlightened by God, once wrote such wondrous physics concerning the natural world. But the ravages of time and the inherent wickedness of men always and everywhere prone to falsehood and deceit have tried to deprive the world of this ray of natural virtue and have so far made the true light of natural wisdom hide. 

So that truth has almost been erased from the memory of men not only in physics, but also in all other arts whatsoever. May Almighty God in his mercy one day command some sparks of that Solomonic physics to be again awakened and to sprout in the world through his angels, through whom he also wished to reveal it to Solomon from his infancy. But what then? The ingratitude of men towards God is so great that every good gift from above, from the giver of lights, whenever it happens to flow and pour upon us, is despised and rejected by them, while they readily accept and embrace some diabolical dream of the unbelievers brought from external darkness. 

This is the state of the human race. It has come to this in this iron age, that everyone loudly proclaims from the very first sight of truth sight as once of Christ Jesus, the author of all truth. Take him away. Free Barabbas and he placed them in the firmament of heaven to give light upon the earth. Moses explains the reason why God placed the luminaries in the firmament of the heavens, namely, so that the darkness which had been separated from the light and placed in the elements might be illuminated. 

That the darkness of the abyss indeed was in the elements is shown by the fact that the shadow of the earth causes night in the lower region below the firmament. For the apex of the shadow of the night rises no higher than the elementary region therefore it cannot obstruct the light throughout the entire sphere of the firmament. He made and he placed. And what follows this repetition is to be understood no differently than what often appears. 

He said and it was done as if it were said. God conceived or decided to do something, and it was immediately done. By this it is demonstrated to us that God does not need time to carry out his conceptions, but that these as both causes and effects are simultaneously, and at the same moment present in the divine mind. Although we see that God sometimes used a certain interval of time as between the days of the world's creation, from the first to the 6th, it seems to have been done more for our instruction, so that we might better understand the works of the Lord and more deeply contemplate their excellence. 

Otherwise instantaneous things would be imperceptible to us, since we cannot even understand those things that are ordered in time. Moreover, by this we are also reminded to carry out and execute everything with both order and mature judgment, and to consider and admire with reverence the perfection of the world, as we have said above, from the perfect six. Also to revere and observe the sanctification of rest from the seven, which denotes the union of the mind with the body or the eternal with the future and especially as we touched upon before, so that we naturally unstable. 

And fickle in our inclinations and thoughts and lightly passing over the best and most salutary things would be held attentive in their contemplation for some span of time. For what is more delightful than to spend days and nights delighting with the mind and the whole soul in such admirable works of God? Such meditations on these thoughts will certainly not return without fruit rather, they will sharpen the mind and wit to perceive everything that we need to know and understand in all things so far concerning the light of the luminaries, according to which paracelsus tried to conform the sulfur of nature in natural things. 

Thus, on the fourth day of the world's creation, its first three or principal parts were created, namely, on the day. Secondly, the firmament was named heaven. Thirdly, the general element was designated under the appellation of earth. Fourthly, the light was placed in the greater luminary of the firmament by the judgment of the wise seekers of natural knowledge from the faithful. We see these coincide with the world's soul, body and spirit far better than from the opinions of the unfaithful, with their deprivation, matter and form, from which the first principles of physics should be sought. 

Indeed, the rest that was made in the creation of the world seems to be for the completion and decoration of these first three, such as the plants to clothe the bare emptiness of the earth, the living creatures to fill the emptiness of the waters and air, and finally, the luminaries to illuminate the abyss. But the last of all creations, man, to enjoy and rule over all these for the glory and honor of the Supreme Creator. 

Therefore, after all the plants that have germinating souls were created at the end of the fourth day, living creatures were created on the fifth day, as follows fifth Day let the waters bring forth the creeping creature having a living soul, and let foul fly above the earth under the firmament of heaven. Under the from the very beginning of the creation of animals, a distinction seems apparent between their life and that of plants. 

The life or soul of the latter is called germinating and flourishing, but the life of the former is taught to be living in this place. Anything that moves of its own free will, as the words imply, creeping and flying creatures. Therefore it is not to be inferred that plants do not live, for they too move according to the condition of their nature, with free and nonviolent movement, although not from place to place, as can be seen from their growth and propagation. 

Moreover, it should be noted that the Most High commands the waters to produce the foul, and not the earth, and not on the earth, but above the earth and under the firmament. Meaning this refers to the middle region of the elemental air and fire. For air is nothing other than water resolved by fire, persisting in that solution by the word of God. Thus, with this word above the earth and under the firmament, a clear mention is made to those who understand both of the creation of air and fire, and also that the flying creatures were produced in part also from fire, without which air cannot persist. 

For it is naturally impossible for the sharp element to exist apart from the element of fire, just as in no way can the element of water be separated from the element of earth, unless it is against nature. There is no visible fire in steel, nor in a Wetstone. Yet from the frequent striking of these two visible fire appears to our eyes the true ignited element in the air, which serves as tinder. 

So if Moses makes a silent mention of the air, he surely cannot equally be silent about fire, as it here is its primary natural cause. For this reason, the lower part of the waters under the firmament is beautifully divided into the four elements. However, returning to the creatures, birds are taught in this place to have come forth from the waters. Who would doubt, based on what has been said, that the airy by its nature comes closer to the waters than to the nature of the earth itself, just as we see aquatic or swimming creatures fill the waters that are close to the earth. 

Similarly, flying creatures fill the airy waters above the earth and under the firmament, which are close to fire and lie in between. They also fill the said air crawling on the ground, but not above the earth, as the flying creatures are elevated. Just as we said earlier that Moses silently made mention of fire and air under the other two elements, water and earth, we can also understand everything that was generated from earth and water through the gathering of waters and the appearance of dry land, both hidden and manifest. 

Yet the reason Moses did not speak openly about those things that were hidden in these two elements and were created by God simultaneously with them, might seem to be this. His primary intention was to lead the still unenlightened Israelite people through the things that were exposed to the senses more easily, to wonder and knowledge of their creator by the excellence of the creatures. He taught them that he who created from nothing those things that were laid out before their eyes and which they enjoyed, was far superior. 

If he had spoken about those things that lay hidden in the centers of the waters in the earth, the instruction would have been more obscure due to the not very evident demonstration. Also, it wasn't Moses's work or design from the beginning to bring forth every single detail, since these things become understandable either from the understanding of others or in and of themselves. Who can fully declare the earth or the waters unless they also understand everything of their substance? Stones and metals are offspring of both elements, according to the greater participation of one than the other. 

Both consist of a mixture of earth and water. But in the generation of stones, the power of the earth prevailed. As in the structure of metals, the power of water prevailed. Furthermore, we encounter the opinion of the majority of nonbelieving physicists asserting that stones and metals are in no way suitable for medicine, no matter how they are prepared, unlike their plants and animals. They first reason this by saying that they are harder and more compact by nature than they can be digested by the stomach, much less converted into human substance or in any way associated with its vital faculties. 

Who does not see these reasons as more childish than worthy of a response? It seems to us like we could counterargue to them that their wood, which they call holy and Guayak and many other things of theirs, both plant and animal, hard and compact alike, are nevertheless from them used in medicine. If they argue that they don't administer the body or hard matter, but only their essence extracted by their decoctions. 

Where, I ask, have they seen true chemists providing whole metals for patients to consume? But they further elaborate on this point, seemingly to have said something that removes the use of metals in medicine. Nature, they say, we know, produce not metals, but indeed plants and other things for the sustenance of human life. We reply with their own phrase foods are not medicines, therefore metals will be more suitable for medicine the less they transform into nourishment. 

This is their argument. A medicine, they say, that turns into food ceases to be medicine. When no type of argument remains for them, they resort to some sacred anchor of the nonbelievers, calling it a distinction or something else. Under such pretenses, many arts are destroyed rather than distinguished. There are also those who consider stones and metals as lifeless bodies, yet they attribute life to their plants. See how, in trying to harm the chemists, they commit blatant blasphemy against God. 

What more detestable thing could ever be said about God than that the author of life created death, or anything susceptible to death? Wasn't death first introduced into man the last of all creations solely through the devil? Then who introduced it into the previous creations before this? Could the living God, nay, life itself, create death or anything dead among what he created? Far be it from us to entertain such blasphemy, not even letting it cross our minds for a moment. 

It's truly Christian to believe God created the heavens, the earth, the light and everything in himself and by himself as living emptiness and void and darkness upon the face of the deep had nothing in common with death. Nor could they prevent those things which were created by the author of life from living supernaturally. Like those three primary principles we mentioned chief components of the world first, conceived under the divine and mental unity, namely, in the intelligible world, after the image of which this visible world was created under the material unity and Trinity. 

Therefore, whoever does not understand the powers and faculties of unity and Trinity, he remains blinded in the confused darkness of duality until he is enlightened by the light of unity. For unity alone is absolute life in itself. Duality, on the other hand, is death through separation from unity, departure and decay, and is only accessory. However, this Trinity, namely of nature born and embraced from the life and unity of the world, is naturally vivified. 

Rejecting duality as an enemy of nature, the natural Trinity easily returns to the nature of its parent, namely unity. But we will discuss this further in the following in various ways, so that the keen minds of the students can more easily relate the mysteries of all things to that highest hidden good in all and through all, as if to the center of all life. Let us finally return to metals and stones. 

The closer these are to the center, the more they should be judged as akin to natural life. Conversely, the farther plants are from said center, the less they partake of that life. Although this is not clearly apparent, do not the celestial rays of all the greater lights, and of all the minor ones, gaze upon and reflect from their natural principle at the center? Therefore, the more they converge into one, the more they take on the powers and virtues of natural unity for the understanding these few things suffice so far. 

But if the world does not see nor understand what is plainly before its eyes, how will it perceive things hidden in the recesses of nature, things not revealed to its sight? Hence it happens that everything which does not appear on the surface it deems nonexistent. For this reason it does not yearn for heaven, nor does it fear hell, as it sees neither. But the mind to which all these are accessible and clear values them more than what is evident to all. 

The world must be left to its own fancies, for it desires nothing more than to be deceived. Let it have what it wishes. If one tells it that the essence of minerals is a more perfect medicine than that of plants, there is no doubt it will laugh. But if someone were to say that there's more medicinal virtues in its rhubarb than in all metals and minerals, it would applaud this opinion as if it were a divine revelation. 

Why be surprised? The world is incredulous even towards the truth and experience it can plainly see. Will it approve what it cannot grasp, even with its entire intellectual power? If the faithless Athenians had written even a little about the mysteries of rejuvenating life through the use of metals and minerals, as Paracelsus did, nothing would have been more worthy praiseworthy or accepted by their followers. How loudly they would have proclaimed, allowing no other voice to be heard than, O venerable antiquity of Greece, which for so many centuries has received the ascent of learned assemblies. 

Let the recent discoveries of the moderns be valid, which we see praised by no one except their own authors, yet they puff up with pride, even though they have left untouched the most profound mysteries of nature. But if authority is gained through age and applause, what greater authority will there be than that claimed by the father of Lies, born before the foundation of the natural world, to which even a vast majority of people give a cent? Yet his age old deceit was not as well known to the ancients as it is to the more recent generations. 

Furthermore, in these our times much clearer has arisen. Christ is the Son of righteousness, in whom there is nothing so hidden in nature, whether good or bad, that it should not come to light and become manifest before the error introduced into physics and the other arts derived from it is revealed. Therefore, as the shadows and darkness of the unbelievers gradually give way, the true light of nature, which has been hidden for so many centuries, emerges into a brightness perceivable by all by the grace of God. 

These things concern the metals and their virtues in the uncultivated countryside, almost destined for agriculture and fertility. What remains is to subsequently bring forth something about the means leading to spaghettic contemplation and knowledge, even from the writings of others published many centuries ago. Lest we be said to have dreamt this, we will present what, through Hermes Trismegistus, from the same doctrine of Genesis was most aptly derived for this matter in ancient times an enigmatic and truthful sermon left by Mercury hermes Trismegistus a clear and very brief exposition. 

Hermes Trismegistus, surnamed Mercury, being exceptionally instructed in the doctrine of Genesis as handed down by Moses, left this spaghettic physics for posterity. But because it was enigmatic and summarized with utmost brevity, various were its interpreters, depending on each one's diverse capacity of understanding. It is well known to all that all those who undertook this exceedingly difficult task mostly leaned towards the allegorical sense of the transmutations of metals. 

However, because I saw what was most necessary and most consistent with the author's intent, I exposed it to the medical art for the benefit of students, the sick and the good of the whole republic. It is evident from the conclusion that the author makes at the end that his opinion is to be understood not only about metals under the enigma he sets forth, but also about plants and animals which will be more fully explained in its proper place below. 

Therefore, seeing that the other two most general kinds of things were only tacitly mentioned by the other interpreters, I did not wish to imitate or refute them, but rather decided to leave intact each one's opinion. Anyone who wishes can learn more about the purification of metals from those who are more anxious about this matter than I was. However, if someone wishes to behold that universal medicine drawn from any one of the said three kinds which can heal all the diseases of the human body indiscriminately, I will strive with all my might to reveal for his sake whatever I have kept hidden. 

For it is certain that everything produced by nature possesses both superior and inferior virtues. Therefore, for a perfect understanding of natural philosophy, these three things knowledge of the anatomy of these three kinds in the volcanic sense is highly necessary. It's no wonder that those mysteries of nature which remain hidden are astounding such as the possibility of discovering a medicine so universal that it can indiscriminately cure all diseases. 

As they say, they are lifted up. By only one wing and that one heavily burdened. The most evident truths are barely bearable to those minds which, since youth, hold so firmly to their fixed beliefs that they refuse to accept any better ideas if they are even slightly obscure. Thus the obstinate ones should be left to languish in their decline. However, we now dismiss them and address the students of truth. 

Each thing has its inherent strength in its own poison, from which it can be purified by the art of chemistry. But to a greater or lesser degree, everything must be tested and only the best retained. This art is thus sometimes relieved of the unbearable burden that lies upon it regarding the extraction of the artificial sun and moon from all things. If, following the opinion of Father Hermes, you have joined the sun to its moon and have nourished their offspring in its earth, with gentle fire you will perfect that medicine he speaks of, proclaiming that all darkness will flee from you, etc. 

But indeed, before you undertake this work, you must first bring yourself back to the simplicity of unity morally employed from the art of chemistry, by which you first learn to drive away all obscurity of the mind from yourself. Then, illuminated from above, you will perceive the light and the medicine that can drive darkness and ignorance from your body and mind. Therefore, the moral philosophy I propose to you should be learned with utmost attention from what follows, and you should first diligently practice it morally within yourself, if you wish to become proficient in the things that Father Hermes teaches in this game. 

You could not be taught in clearer and simpler words, both in this and in the brief exposition of Hermes'art by which he teaches that in this fleeting life no art should be sought more than this one. It instructs the separation of natural bodies from their duality and their leading into union through the triad. No better example could be given of human resurrection than from this teaching. The author implies that the natural bodies of insensible things, separated and purified from their spirits, can again be joined to them in resurrection, that is, to perfection. 

Just as human bodies are separated by death from their spirits or souls, only to later at, the not of God alone rise in life eternal through a connection better than before. Similarly, he teaches that by the artificial corruption of insensible bodies, which is called chemical death, one can separate their spirits and souls for the reduction to unity in their triad, that is, to a better life, albeit not perpetual, yet more excellent than they had by nature. 

Indeed, the insensible live in by a hidden motion which, once they have reached union, most evidently show this life through their operations in foreign bodies, making them also live without their own corruption until the end of their incorruptible nature arrives. And not only in the insensible bodies of rational beings related to this fleeting life, but no other way. Therefore, the goal of this hermetic doctrine is a certain universal medicine which not only removes the corruptions of insensible bodies, but also indiscriminately takes away all human corruptions and diseases, arranging them in such a way that they live a long life until the final and divinely ordained end, which is almost always shortened by various accidents and human recklessness. 

People surely think they have achieved much if they have removed so many and such varied corruptions. For beyond the ability to reconcile bodily health in this way, they also remove all the darkness and veils of the mind. Once these are removed, they easily perceive the truth both of creatures and of God, the Creator of all, for whose glory and the salvation of their neighbors they more diligently seek, ask, and not in vain do they knock, for they find, receive, and are admitted. 

We are not saying that salvation is acquired by this medicine, but only that our bodies are prepared by it, so that they do not hinder the reason and mind given by God yearning for his glory and our salvation. For the opinion of the followers of a pure and more sincere Christian philosophy is that our bodies can die voluntarily, with natural life remaining. And our spirits or intellectual souls are drawn above nature from their bodies not physically dissolved, but they are drawn beyond and above nature only by speculative or meditative faculties, also by bodily chastisement, not only by curbing their appetites. 

But also by castration finally through the union and covenant of the divine spirit with the soul, through the rejection of earthly things and the embrace of perpetual and celestial things. These three are joined into one, and in this way by similarity to Him who alone in the trinity of persons is one God, we are made closer and more conformable to eternal life and his glory, to whom praise be forever. 

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