"Thus, in time, we will have here a convenient network of roads to take us to the often inaccessible sources of the great rivers of science, through its widely visible mountain ranges, its renowned battlefields, and perhaps its little-known but nevertheless choice vineyards."
(from Classics in Coordination Chemistry, Part I: The Selected Papers of Alfred Werner)
Introduction
Modernity began with the successful transudation of the electrical fluid from the smelt calxes and mother liquors of acidulent clays and glow-in-the-dark crystals. Antiquity, you see, with glass, the melted-together raw ingredients of which for centuries previous went by those long-distant and forgotten names, only ever brought to light within a shadow of a doubt, and eulogized forever in a language of pure force relationships which is Love, Strife, and Science.
These relationships, and this language, did only properly develop in Outer Space, where it never has and never will inside of autopoietic machines where the Ratio was fixed from the start by merely Self-perfecting will or barren, asexual Ego. The secret Life of the machine is how that development in Outer Space which is Absolute Consciousness and Divine Intellect is wherefore conceived and expressed in the form of how it actually appears, being as it were so that these degenerate forms (recognized and validated תֹהוּ וָבֹהוּ) should receive Haecceity and Sufficient Reason in the realm of Thought.
What we have come by now to take for granted as what I would consider the uniquely modern treatment; that is, of the abstract notion of the fixed quantity as the ideal quantity, and thus the embodied notion of the Objective, which for all intents and purposes be the alive and active (חַי), objective-spiritual (ትዝታ), adequate provision (צֵידָה) of the Perfect; is something we find historically would only come to feature more prominently in physics, math, and chemistry following the Protestant Reformation rather than before.
This is because for centuries following the Pauline dispensation and up until the Renaissance, Science was divided between the Nazarenes, Gnostics, and Baptists as to the true religion of the Perfect Trinity and the hidden meaning of the missing Third which is the Holy Spirit say'd to empower Man to discern Prophesy, Revelation, and Disclosure with King Jesus Christ grace and mercy, that in so doing he might glorify God with the Life of his Soul.
"The wind blows where it will, and you hear its sound, but you do not know where it comes from or where it is going; so is everyone who is born of the Spirit." (John 3:8)
Capital -S Science is not the so-called "scientific worldview", which is more a shallow reflection of a unique historical moment's favorite shapes and fetish objects than it is the complete System of knowing which tarries with metaphysical abstraction and prays over degenerate forms in the first place. It is rather the dialectic of Spirit which persists in death and realizes Objective Thought by overcoming theological alienation in speculative natural philosophy.
At the same time, capital -S Science is a conversation we are not actually having, in light of a God we're terrified really exists. Some people say its a conversation we've never actually had, other people believe it's a conversation we're all going to have very soon, while still others are too distracted weeping and gnashing their teeth over Rights and Wills to notice their motion is all negativity and freedom is faith and faith is surrender.
When A. Einstein said that "religion without science is blind, and science without religion is lame", we might as well say that in a world without Christian Science, it would mean just the same to replace "science" with alchemy, and "religion" with the industrial arts and manufactures. Seeing as there would be no dialectic resembling little -S science that could unify and surpass the distinction between liberal and conservative temperaments in such a way as to bring about such an analytical language of pure force relationships that anyone by their own honest volition (honesty? volition?) would even see any worth in calling "empirically universal," yes, let alone an Artifice even worth sharing; nor would religion amount to anything more than an abominable temple-banking system, rather than a life-affirming spirit-circuit of solicitation and visitation requiring very little if any invasive oversight (Network Spirituality).
This is what most people mean when they interpret this quote by Einstein, having no appreciation for the sacred ground they stand on. Based on this ignorance, there are Dark forces in this world that want to trap Outer Space in a machine for good, and sell it back to You as yourself. Fortunately, this is what religion is already for, and Jesus was the best at it, so you should go talk to him.
With Science now here conceived of as an Objective synthesis of alchemy and the industrial arts and manufactures, I would now like to start painting for you all the little children of Israel the beautiful shapes of scientific consciousness which God has given me in my finite-thinking to share with you, and solicit you to visit me and Jesus in the second heaven to remote view all these beautiful moments in the history of Science throughout the ages and world religions. By his Beautiful Force of Understanding it will be done. Selah.
Introduction
Modernity began with the successful transudation of the electrical fluid from the smelt calxes and mother liquors of acidulent clays and glow-in-the-dark crystals. Antiquity, you see, with glass, the melted-together raw ingredients of which for centuries previous went by those long-distant and forgotten names, only ever brought to light within a shadow of a doubt, and eulogized forever in a language of pure force relationships which is Love, Strife, and Science.
These relationships, and this language, did only properly develop in Outer Space, where it never has and never will inside of autopoietic machines where the Ratio was fixed from the start by merely Self-perfecting will or barren, asexual Ego. The secret Life of the machine is how that development in Outer Space which is Absolute Consciousness and Divine Intellect is wherefore conceived and expressed in the form of how it actually appears, being as it were so that these degenerate forms (recognized and validated תֹהוּ וָבֹהוּ) should receive Haecceity and Sufficient Reason in the realm of Thought.
What we have come by now to take for granted as what I would consider the uniquely modern treatment; that is, of the abstract notion of the fixed quantity as the ideal quantity, and thus the embodied notion of the Objective, which for all intents and purposes be the alive and active (חַי), objective-spiritual (ትዝታ), adequate provision (צֵידָה) of the Perfect; is something we find historically would only come to feature more prominently in physics, math, and chemistry following the Protestant Reformation rather than before.
This is because for centuries following the Pauline dispensation and up until the Renaissance, Science was divided between the Nazarenes, Gnostics, and Baptists as to the true religion of the Perfect Trinity and the hidden meaning of the missing Third which is the Holy Spirit say'd to empower Man to discern Prophesy, Revelation, and Disclosure with King Jesus Christ grace and mercy, that in so doing he might glorify God with the Life of his Soul.
"The wind blows where it will, and you hear its sound, but you do not know where it comes from or where it is going; so is everyone who is born of the Spirit." (John 3:8)
Capital -S Science is not the so-called "scientific worldview", which is more a shallow reflection of a unique historical moment's favorite shapes and fetish objects than it is the complete System of knowing which tarries with metaphysical abstraction and prays over degenerate forms in the first place. It is rather the dialectic of Spirit which persists in death and realizes Objective Thought by overcoming theological alienation in speculative natural philosophy.
At the same time, capital -S Science is a conversation we are not actually having, in light of a God we're terrified really exists. Some people say its a conversation we've never actually had, other people believe it's a conversation we're all going to have very soon, while still others are too distracted weeping and gnashing their teeth over Rights and Wills to notice their motion is all negativity and freedom is faith and faith is surrender.
When A. Einstein said that "religion without science is blind, and science without religion is lame", we might as well say that in a world without Christian Science, it would mean just the same to replace "science" with alchemy, and "religion" with the industrial arts and manufactures. Seeing as there would be no dialectic resembling little -S science that could unify and surpass the distinction between liberal and conservative temperaments in such a way as to bring about such an analytical language of pure force relationships that anyone by their own honest volition (honesty? volition?) would even see any worth in calling "empirically universal," yes, let alone an Artifice even worth sharing; nor would religion amount to anything more than an abominable temple-banking system, rather than a life-affirming spirit-circuit of solicitation and visitation requiring very little if any invasive oversight (Network Spirituality).
This is what most people mean when they interpret this quote by Einstein, having no appreciation for the sacred ground they stand on. Based on this ignorance, there are Dark forces in this world that want to trap Outer Space in a machine for good, and sell it back to You as yourself. Fortunately, this is what religion is already for, and Jesus was the best at it, so you should go talk to him.
With Science now here conceived of as an Objective synthesis of alchemy and the industrial arts and manufactures, I would now like to start painting for you all the little children of Israel the beautiful shapes of scientific consciousness which God has given me in my finite-thinking to share with you, and solicit you to visit me and Jesus in the second heaven to remote view all these beautiful moments in the history of Science throughout the ages and world religions. By his Beautiful Force of Understanding it will be done. Selah.
"Then tell me, what is the material world, and is it dead?" He, laughing. answer'd: "I will write a book on leaves of flowers, if you will feed me on love thoughts & give me now and then A cup of sparkling poetic fancies; so, when I am tipsie, I'll sing to you to this soft lute, and shew you all alive The world, where every particle of dust breathes forth its joy." (Europe A Prophecy, William Blake, 1794)
Posted at 2025/09/15, 10:24:19
Post ID: 7984
155. We may very well observe and consider the hidden spiritual world by the visible world: for we see that fire, [1] light, and air, are continually begotten in the deep of this world; and that there is no rest or cessation from this begetting; and that it hath been so from the beginning of the world; and yet men can find no cause of it in the outward world, or tell what the ground of it should be: but reason saith, God hath so created it, and therefore it continueth so; which indeed is true in itself; but reason knoweth not the Creator, which doth thus create without ceasing; that is, the true [2] Archaeus, or separator, which is an effluence out of the invisible world, viz, the outflown Word of God; which I mean and understand by the word fiery Mercury.
[1] or water [2] distinguisher or divider
156. For what the invisible world is, in a spiritual working, where light and darkness are in one another, and yet the one not comprehending the other, that the visible world is, in a substantial working; whatsoever powers and virtues in the outflown word are to be [1] understood in the inward spiritual world, the same we understand also in the visible world, in the stars and elements, yet in another Principle of a more holy [2] nature.
[1] or conceived [2] kind, quality, or condition
157. The four elements flow from the Archaeus of the inward ground, that is, from the four properties of the eternal nature, and were in the beginning of time so outbreathed from the inward ground, and compressed and formed into a working substance and life; and therefore the outward world is called a Principle, and is a subject of the inward world, that is, a tool and instrument of the inward [1] master, which [1] master is the word and [3] power of God.
[1] artificer or workman [2] or virtue
158. And as the inward divine world hath in it an [1] understanding life from the effluence of the divine knowledge, whereby the angels and souls are meant; so likewise the outward world hath a rational life in it, consisting in the outflown powers and virtues of the inward world; which outward [rational] life hath no higher understanding, and can teach no further than that thing wherein it dwelleth, viz, the stars and four elements.
[1] or intellectual
159. The spiritius mundi is hidden in the four elements, as the soul is in the body, and is nothing else but an effluence and working power proceeding from the sun and stars; its dwelling wherein it worketh is spiritual, encompassed with the four elements.
160. The spiritual house is first a sharp magnetical power and virtue, from the effluence of the inward world, from the first property of the eternal nature; this is the ground of all salt and powerful 'virtue, also of all forming and substantiality.
161. Secondly, it is the effluence of the inward motion, which is outflown from the second [1] form of the eternal nature, and consisteth in a fiery nature, like a dry kind of water source, which is understood to be the ground of all metal and stones, for they were created of that.
[1] species, kind, or property
162. I call it the fiery Mercury in the spirit of this world, for it is the mover of all things, and the separator of the powers and virtues; a former of all shapes, a ground of the outward life, as to the motion and sensibility.
163. The third ground is the perception in the motion and sharpness, which is a spiritual source of Sulfur, proceeding from the ground of the painful will in the inward ground: Hence the spirit with the five senses ariseth, viz. seeing, hearing, feeling, tasting, and smelling; and is the true essential life, whereby the fire, that is, the fourth form, is made manifest.
164. The ancient wise men have called these three properties Sulfur, Mercurius, and Sal, as to their materials which were produced thereby in the four elements, into which this spirit doth coagulate, or make itself substantial.
165. The four elements lie also in this ground, and are nothing different or several from it; they are only the manifestation of this spiritual ground, and are as a dwelling place of the spirit, in which this spirit worketh.
166. The earth is the grossest effluence from this subtle spirit; after the earth the water is the second; after the water the air is the third; and after the air the fire is the fourth: All these proceed from one only ground, viz, from the spiritus mundi, which hath its root in the inward world.
167. But reason will say, To what end hath the Creator made this manifestation? I answer, There is no other cause, but that the spiritual world might thereby bring itself into a visible form or image, that the inward powers and virtues might have a form and image: Now that this might be, the spiritual substance must needs bring itself into a material ground, wherein it may so figure and form itself; and there must be such a separation, as that this separated being might continually long for the first ground again, viz, the inward for the outward, and the outward for the inward.
168. So also the four elements, which are nothing else inwardly but one only ground, must long one for the other, and desire one another, and seek the inward ground in one another.
169. For the inward element in them is divided, and the four elements are but the properties of that divided element, and that causeth the great anxiety and desire betwixt them; they will continually [to get] into the first ground again, that is, into that one element in which they may rest; of which the Scripture speaketh, saying: Every creature groaneth with us, and earnestly longeth to be delivered from the vanity, which it is subject unto against its will.
170. In this anxiety and desire, the effluence of the divine power and virtue, by the working of nature, is together also formed and brought into figures, to the eternal glory and contemplation of angels and men, and all eternal creatures; as we may see clearly in all living things, and also in vegetables, how the divine power and virtue [1] imprinteth and formeth itself
[1] fashioneth
171. For there is not anything substantial in this world, wherein the image, resemblance, and form of the inward spiritual world doth not stand; whether it be according to the [1] wrath of the inward ground, or according to the good virtue; and yet in the most [2] venomous virtue or quality, in the inward ground, many times there lieth the greatest virtue out of the inward world.
[1] or fierceness [2] or poisonous
172. But where there is a dark life, that is, a dark oil, in a thing, there is little to be expected from it; for it is the foundation of the wrath, viz. a false, bad poison, to be utterly rejected.
173. Yet where life consisteth in [1] venom, and hath a light or brightness shining in the oil, viz. in the fifth essence, therein heaven is manifested in hell, and a great virtue lieth hidden in it: this is understood by those that are ours.
[1] or pain
174. The whole visible world is a mere spermatical working ground; every [1] thing hath an inclination and longing towards another, the uppermost towards the undermost, and the undermost towards the uppermost, for they are separated one from the other; and in this hunger they embrace one another in the desire.
[1] or substance
175. As we may know by the earth, which is so very hungry after the [influence and virtue of the] stars, and the spiritus mundi, viz. after the spirit from whence it proceeded in the beginning, that it hath no rest, for hunger; and this hunger of the earth consumeth bodies, that the spirit may be parted again from the gross elementary [1] condition, and return into its [2] Archaeus again.
[1] or property [2] separator, divider, or salnitrous virtue
176. Also we see in this hunger the impregnation of the Archaeus, that is, of the separator, how the undermost Archaeus of the earth attracteth the outermost subtle Archaeus from the constellations above the earth; where this compacted ground from the uppermost Archaeus longeth for its ground again, and putteth itself forth towards the uppermost; in which putting forth, the growing of metals, plants and trees, hath its original.
177. For the Archaeus of the earth becometh thereby exceeding joyful, because it tasteth and feeleth its first ground in itself again, and in this joy all things [1] spring out of the earth, and therein also the growing of animals consisteth, viz. in a continual conjunction of the heavenly and earthly, in which the divine power and virtue also worketh, as may be known by the tincture of the vegetables in their inward ground.
[1] or grow
178. Therefore man, who is so noble an image, having his ground in time and eternity, should well consider himself, and not run headlong in such blindness, seeking his native country afar off from himself, when it is within himself, though covered with the grossness of the elements by their strife.
179. Now when the strife of the elements ceaseth, by the death of the gross body, then the spiritual man will be made manifest, whether he be born in and to light, or darkness; which of these [two] beareth the sway, and hath the dominion in him, the spiritual man hath his being in it eternally, whether it be in the foundation of God's anger, or in his love.
180. For the outward visible man is not now the image of God, it is nothing but an image of the Archaeus, that is, a house [or husk] of the spiritual man, in which the spiritual man groweth, as gold doth in the [1] gross stone, and a plant from the wild earth; as the Scripture saith, [2] As we have a natural body, so we have also a spiritual body: such as the natural is, such also is the spiritual.
[1] or drossy [2] 1 Cor 15:44
181. The outward gross body of the four elements shall not inherit the kingdom of God, but that. which is born out of that one element, viz. out of the divine manifestation and working.
182. For this body of the flesh and of the will of man is not it, but that which is wrought by the heavenly Archaeus in this gross body, unto which this gross [body] is a house, tool, and instrument.
183. But when the crust is taken sway, then it shall appear wherefore we have here been called men; and yet some of us have scarce been beasts; nay, some far worse than beasts.
184. For we should rightly consider what the spirit of the outward world is; it is a house, husk, and instrument of the inward spiritual world which is hidden therein, and worketh through it, and so bringeth itself into figures and images.
185. And thus human reason is but a [1] house of the true understanding of the divine knowledge: none should trust so much in his reason and sharp wit, for it is but the constellation of the outward stars, and doth rather seduce him, than lead him to the Unity of God.
[1] or dwelling
186. Reason must wholly yield itself up to God, that the inward Archaeus may be revealed; and this shall work and bring forth a true spiritual understanding ground, uniform with God, in which God's spirit will be revealed, and will bring the understanding to God: and then, in this ground, [1] the spirit searcheth through all things, even the deep things of [2] God, as St. Paul saith.
[1] 1 Cor 2:10 [2] or of the Deity
187. I thought good to set this down thus briefly of Mysteries. for the lovers, [1] for their further consideration.
[1] of Mysteries
3. For my part, I will obediently perform the command of the spirit, only, have thou a care, and
suffer not thyself to be shut out by an open door; for here the gates of knowledge stand open to
thee.
4. Though the spirit will indeed go against the current of some astrologers, that is no great matter
to me, for I am bound to obey God rather than men; men are blind in or concerning the spirit, and if
they will not see, then they may remain blind still.
Now observe:
5. Now when upon the third day the fire-flash rose up out of the light, which was shining in the
sweet water, which flash is the bitter quality which generateth itself out of the kindled terror or
crack of fire in the water:
6. Then the whole nature of this world became springing, boiling and moving in the earth, as well
as above the earth, and everywhere, and began to generate itself again in all things.
7. Out of the earth sprang up grass, herbs and trees; and in the earth, silver, gold, and all manner of
ores came to be; and in the deep above the earth sprang up the wonderful forming of power and
virtue. 8. But that thou may understand what manner of substance and condition all these things
and births or genitures have, I will describe all in order one after another, that thou may rightly
understand the ground of this Mystery.
8. I will treat, 1. Of the earth. 2. Of the deep above the earth. 3. Of the incorporating or compacting of
the bodies of the stars. 4. Of the seven chief qualities of the planets, and of their heart, which is the
sun. 5. Of the four elements. 6. Of the outward comprehensible or palpable birth or geniture, which
existeth out of this whole regimen or dominion. 7. Of the wonderful proportion and fitness or
dexterity of the whole wheel of nature.
9. Before this looking-glass I will now invite all lovers of the holy and highlytobeesteemed arts of
philosophy, astrology, and theology, wherein I will lay open the root and ground of them.
10. Though I have not studied nor learned their arts, neither do I know how to go about to
measure their circles; I take no great care about that. However, they will have so much to learn
from hence, that many will not comprehend the ground thereof all the days of their lives.
11. I have no use for their tables, formulae or schemes, rules and ways, for I have not learned from
them, but I have another teacher or schoolmaster, which is the whole or total NATURE.
244
12. From that whole nature, together with its innate, instant birth or geniture, have I studied and
learned my philosophy, astrology, and theology, and not from men, or by men.
13. But seeing men are gods, and have the knowledge of God the only Father, from whom they are
proceeded or descended, and in whom they live, therefore I despise not the canons, rules and
formulae of their philosophy, astrology, and theology: For I find, that for the most part they [the
philosophers, etc.] stand upon a right ground, and I will diligently endeavour to go according to
their rules and formulae.
14. For I must needs say that their scheme of formulation is my master; from it I have the first
elements of my knowledge, and it is not my purpose to controvert or amend their formulae (for I
cannot do it, neither have I learned them), but rather leave them where they are. A new translation
of this par. has been substituted for Sparrow's rendering.
15. I will not, however, build upon their ground, but as a laborious, careful servant I will dig away
the earth from the root, that thereby men may see the whole tree, with its root, stock, branches,
twigs and fruits; and they may also see that my writing is no new thing, but that their philosophy
and my philosophy are one body, one tree, bearing one and the same sort of fruit.
16. Neither have I any command to bring in complaints against them, to condemn them for
anything, except for their wickedness and abominations, as pride, covetousness, envy and wrath,
against which the spirit of nature complaineth very exceedingly, and not I: For what can I do, that
am poor dust and ashes, also very weak, simple, and altogether unable?
17. Only the spirit sheweth thus much: that to them is delivered and entrusted the weighty talent,
and the key; and they are drowned in the pleasures of the flesh, and have buried their weighty
talent in the earth, and have lost the key in their proud drunkenness.
18. The spirit has a long time waited on them, and importuned them that they would once open the
door, for the clear day is at hand; yet they walk up and down in their drunkenness, seeking for the
key, when they have it about them, though they know it not; and so they go up and down in their
proud and covetous drunkenness, always seeking about like the country man for his horse, who
all the while he went seeking for him was riding upon the back of that very horse he looked for.
19. Thereupon, saith the spirit of nature, seeing they will not awake from sleep and open the door, I will
therefore do it myself.
20. What could I, poor, simple layman, teach or write of their high art, if it were not given to me by
the spirit of nature, in whom I live and am? I am in the condition or state of a vulgar or layman,
and have no salary, wages or pay for this writing: Should I, then, oppose the spirit, that he should
not begin to open where, and in whom, he pleaseth? I am not the door, but an ordinary wooden bolt
upon it: Now if the spirit should pluck me out from thence, and fling me into the fire, could I
hinder it?
21. But if I should be an unprofitable bolt, which would stubbornly resist to be pulled out, and
would bolt up and hinder the spirit in the opening, would not the spirit be angry with me, tear me
off, and cast me away, and provide a more profitable and & fitter bolt? Then should I lie on the
ground and be trampled under foot, whereas formerly I made so fair a show upon the door: What
would be the use of the bolt, except as firewood?
245
22. Behold! I tell thee a Mystery: so soon as the door is set wide open to its angle, all useless, fastnailed, sticking bolts or bars will be cast away, for the door will never be shut any more at all, but
stands open, and then the four winds will go in and out at it.
23. But the sorcerer sitteth in the way, and will make many so blind that they will not see the door;
and then they return home and say, There is no door at all, it is a mere fiction. And so they go
thither no more.
24. Thus men suffer themselves easily to be turned away, and so live in their drunkenness.
25. Now when this is done, then the spirit which has opened the gates is angry, because none will
go OUT and IN at its doors any more, and then it flings the doorposts into the abyss, and then
there is no more time at all. Those that are within, remain within; and those that are without, remain
without. AMEN. Now it may be asked, What are the stars?
Answer.
26. Moses writeth concerning them thus: And God said; Let there be lights in the firmament of heaven, to
divide or distinguish the day from the night; and let them give signs and seasons, days and years; and let
them be lights in the firmament of heaven to shine or give light upon the earth; and it was so done. And God
made two great lights; the greater light to rule the day, and the lesser light to rule the night; as also the
stars. And God set them in the firmament of the heaven, to shine or give light upon the earth; and to rule
day and night; also to divide or distinguish the light from the darkness; and God saw that it was good, so
out of the evening and the morning the fourth day came to be.
27. This description sheweth sufficiently that the dear man Moses was not the original author
thereof; for the first writer did not know either the true God, or the stars, what they were. It is very
likely that the creation, before the flood, was not described in writing, but was kept as a dark word in
men's memories, and so delivered from one generation to another, till after the flood, and till
people began to lead epicurean lives in all voluptuousness.
28. Then the holy patriarchs, when they saw that, described the creation, that it should not be quite
forgotten, and that the swinish, epicurean world might have a looking-glass in the creation,
wherein they might see that there is a God, and that this being of the world did not so stand from
eternity; whereby they might have a glass to look into, and so fear the hidden God.
29. This was the chief teaching and doctrine of the patriarchs, both before and after the flood,
[namely] to direct men [i.e. men's attention] to the creation, which [object] the whole book of Job
also driveth at. A new translation of this par. has been substituted for Sparrow's rendering.
30. After these patriarchs came the wise Heathen, who went somewhat deeper into the knowledge of
nature. And I must needs say, according to the ground of the truth, that they, in their philosophy
and knowledge, did come even before the face or countenance of God, and yet could neither see
nor know him.
31. Man was so altogether dead in death, and so bolted up in the outermost birth or geniture in the
dead palpability; or else they could have thought, that in this palpability there must needs be a
divine power hidden in the centre, which had so created this palpability, and moreover preserveth,
upholdeth and ruleth the same.
246
32. Indeed they honoured, prayed to, or worshipped the sun and stars for gods, but knew not how
these were created or came to be, nor out of what they came to be: For they might well have
thought that that which proceeded from somewhat, and that that which created this, must needs
be older and higher or greater than all the stars.
33. Besides, they had the stones and the earth for an example, to shew that these must proceed from
somewhat, as also men, and all the creatures upon the earth. For all give testimony that there must
needs be in these things a mightier and greater power at hand, which had so created all these
things, in that manner as they are.
34. But, indeed, why should I write much of the blindness of the Heathen; are not our doctors, in
their crowned ornaments of hoods and cornered caps, as blind as they? Our doctors know indeed
that there is a God, who has created all this, but they know not where that God is, nor how he is.
35. When they would write of God, then they seek for him without, and absent from, this world,
above only, in a kind of heaven, as if he were some image that may be likened to somewhat. Indeed
they grant that that God ruleth all in this world with a spirit; but his corporeal propriety or
habitation they will needs have in a certain heaven aloft, many thousand miles off.
36. Come on ye doctors! if you are in the right, then give answer to the spirit: I will ask you a few questions.
1. What do you think stood in the place of this world before the time of the world? Or, 2. Out of
what do you think the earth and stars came to be? Or, 3. What do you think there is in the deep
above the earth? Or, 4. From whence did the deep exist? Or, 5. How do you think man is the image
of God, wherein God dwelleth? Or, 6. What do you suppose God's wrath to be? Or, 7. What is that
in man which displeaseth God so much, that he tormenteth and afflicteth man so, seeing he has
created him? And 8. That he imputeth sin to man, and condemneth him to eternal punishment? 9.
Why has he created that wherein or wherewith man committeth sin? Surely that thing must be far
worse. 10. Wherefore, and out of what, is that come to be? Or, 11. What is the cause or beginning, or
the birth or geniture of God's fierce wrath, out of or from which hell and the devil are come to be?
Or, 12. How comes it that all the creatures in this world do bite, scratch, strike, beat and worry one
another, and yet sin is imputed to man alone? Or, 13. Out of what are poisonous and venomous
beasts and worms and all manner of vermin come to be? Or, 14. Out of what are the holy angels
come to be? And 15. What is the soul of man? And lastly, 16. What is the great God himself?
37. Give your direct and fundamental answer to all this, and demonstrate what you say, and leave
off your verbal contentions. Now if you can demonstrate out of all your books and writings, 1.
That you know the true and only God; and, 2. How he is in love and wrath: Also, 3. What that God
is. And 4. If you can demonstrate that God is not in the stars, elements, earth, men, beasts, worms,
leaves, herbs and grass, nor in heaven and earth; also that all this is not God himself, and that my
spirit is false and wicked; then I will be the first that will burn my book in the fire, and recall and
recant all whatsoever I have written, and will accurse it, and in all obedience willingly submit
myself to be instructed by you.
38. I do not say that I cannot err at all. For there are some things which are not sufficiently
explained, but are described, as it were, from a glimpse of the great God, when the wheel of nature
whirled about too swiftly, so that man, with his half-dead and dull capacity or apprehension,
cannot sufficiently comprehend it; though what thou findest not sufficiently explained in one place
247
thou wilt find it done in another; if not in this book, then in the others. Now thou wilt say, It does
not become me to ask such questions; for the Deity is a Mystery, which no man can search into.
Answer.
39. Hearken: If it does not become me to ask, then it does not become thee to judge me. Dost thou
boast in the knowledge of the light, and art a leader of the blind, and yet art blind thyself? How wilt
thou shew the way to the blind? In your blindness must you not both fall? But you will say, We are
not blind; for we well see the way of the light. Why then do you contend or dispute about the way
of the light, if none can see it rightly?
40. You teach others the way, and you are always seeking after it yourselves, and so you grope in
the dark, and discern it not. Or do you suppose that it is sin for any man to ask after the way?
41. O ye blind men! leave off your contentions, and shed not innocent blood; also do not lay waste countries
and cities, to fulfil the devil's will; but put on the helmet of peace, gird yourselves with love one to another,
and practise meekness: Leave off pride and covetousness, grudge not the different forms of one another, also
suffer not the wrath-fire to kindle in you; but live in meekness, chastity, friendliness and purity, and then
you are and live ALL in God.
42. For thou needest not to ask, Where is God? [See Ch. 14, par. 127] Hearken, thou blind man; thou
livest in God, and God is in thee; and if thou livest holily, then therein thou thyself art God. For
wheresoever thou lookest, there, is God.
43. When thou beholdest the deep between the stars and the earth, canst thou say, That is not God,
or, There God is not? O, thou miserable corrupted man! be instructed; for in the deep above the
earth, where thou seest and knowest nothing, and sayest there is nothing, yet even there is the
lightholy God in his Trinity, and he is generating there, as well as in the high heaven aloft above
this world.
44 Or dost thou think that in or at the time of the creation of this world he departed and went away
from his seat wherein he did sit from eternity? O no; that cannot be, for though he would himself
do so, he cannot do it, for he himself is All: As little as a member of the body can be rent off from
itself, so little also can God be divided, rent or separated from being everywhere.
45. But that there are so many formings, figurings or framings in him, is caused by his eternal
birth or geniture, which first is threefold, and out of or from that Trinity or Ternary it generateth
itself infinitely, immeasurably or inconceiveably.
46. Of these births or genitures I will here write, and shew to the children of the last world what
God is; not out of any boasting or pride, thereby to disgrace or reproach anybody! No; the spirit
will instruct thee, meekly and friendly, as a father does his children; for the work is not from my
fleshly reason, but the Holy Ghost's dear revelation, or breaking through in the flesh.
47. In my own faculties or powers I am as blind a man as ever was, and am able to do nothing; but
in the spirit of God my innate [regenerated] spirit seeth through ALL, though not always with long
stay or continuance; but only when the spirit of God's love breaketh through my spirit, then is the
animated or soulish birth or geniture and the Deity one being, one comprehensibility, and one
light.
248
48. Am I alone only so? No, but all men are so, be they Christians, Jews, Turks, or Heathen. In
whomsoever love and meekness is, in them is also the light of God. If thou sayest, No, this is not so;
consider:
49. Do not the Turks, Jews, and Heathen live in the same body or corporeity wherein thou livest,
and do they not make use of that same power and virtue of body which thou usest; moreover, they
have even the same body which thou hast, and the same God which is thy God is their God also?
But thou wilt say, They know him not; also they honour him not.
Answer.
50. Yes, dear man, now boast thyself that thou hast hit it well! Indeed thou, above others, knowest
God! Behold, thou blind man, wherever love riseth up in meekness, there the heart of God riseth
up. For the heart of God is generated in the meek water of the kindled light, be it in man, or
anywhere else without man; it is everywhere generated in the centre, between the outermost and
the innermost birth or geniture.
51. Whatsoever thou dost but look upon, there, is God, but in this world the comprehensibility
stands in the wrath, which the devil has kindled; and in the hidden kernel, in the midst or centre
of the wrath, the light or heart of God is generated, incomprehensibly as to the wrath; and so each of
them remaineth in its seat.
52. Yet, for all that, I do no way approve or excuse the unbelief of the Jews, Turks, and Heathen, nor
their stiffnecked stubbornness, nor their fierce wrath, furious malice and hatred against the
Christians. No; these things are mere snares of the devil, whereby he allureth men to pride,
covetousness, envy and hatred, that he may kindle in them the hellish fire: Neither can I say that
these four sons of the devil are not domineering in Christendom, and, indeed, in every man. Now
thou sayest, What then is the difference between Christians, Jews, Turks, and Heathen?
Answer.
53. Here the spirit openeth both door and gate; if thou wilt not see, then be blind.
54. I. The first difference, which God has always held and maintained for all those who know what
God is, and how they should serve him, is that they should be able by their knowledge to press
through the wrath into God's love, and overcome the devil: But if they do it not, then they are no
better than those that know it not.
55. But if he that knoweth not the way presseth through the wrath into the love, then is he like the
man who pressed through by his knowledge. But those that persevere in the wrath, and wholly
kindle it in themselves, they are all alike, one and other, be they Christians, Jews, Turks, or
Heathen. Or what dost thou suppose it is, wherewith man can serve God?
56. If thou wilt dissemble with God, and adorn or magnify thy birth, then I suppose thee to be a
very fine angel indeed! He that has love in his heart, and leadeth a merciful, meek, and lowlyminded life, and fighteth against malice and hatred, and presseth through the wrath of God into the
light, he liveth with God, and is one spirit with God.
57. For God needeth no other service, but that his creature, which is in his body, do not slide back
from him, but be holy, as he is.
249
58. Therefore also God gave the Law to the Jews, that they should diligently study and endeavour
after meek holiness and love, that thereby all the world might have them for their looking-glass or
mirror. But when the Jews grew proud, and boasted in their birth, instead of entering into love,
they turned the law of love into sharpness of wrath; then God removed their candlestick, and went
to the Heathen.
(This is called a spirit-phenomenology)
59. II. Secondly, There is this difference between the Christians, Jews, Turks, and Heathen: the
Christians know the Tree of Life, which is CHRISTUS, CHRIST, who is the Prince of our heaven
and of this world, and ruleth in all births or genitures as a King in God his Father, and men are his
members.
60. Now Christians know how they can, by the power of this Tree, press out from their death,
through his death, to him into his life, and reign and live with him, wherein they also, with their
pressing through with their new birth out from this dead body, can be with him in heaven.
61. And though the dead body is in the midst or centre of hell among all the devils, yet, for all that,
the new man reigneth with God in heaven, and the Tree of Life is to them a strong gate, through
which they do enter into life: But of this thou wilt find more largely in its proper place.
Now observe:
62. Moses writeth, that God said, Let there be lights in the firmament of heaven, which should therein
give a light to the earth, and divide or distinguish day and night; also make years and times or seasons.
63. This description sheweth that the first writer did not know what the stars are, though he was
capable of understanding the right or law of God, and has taken hold on the Deity at the heart, and
looked upon or had respect to the heart, to consider what the heart and kernel of this creation is;
though the spirit kept the astral and outermost dead birth or geniture hidden from him, and did
only drive him in faith to the heart of the Deity.
64. Which is also the principal point most necessary for man: For when he layeth hold on true faith,
then he presseth through the wrath of God, through death into life, and reigneth with God.
65. But seeing men now, at the end of this time, do listen and long very much after the root of the tree,
through which nature sheweih that the time of the discovery of the tree is at hand, therefore the spirit will
shew it to them. And the whole Deity will reveal itself, which is the Dayspring, Dawning, or Morningredness, and the breakingforth of the great day of God, in which whatsoever is generated from death to the
regeneration of life shall be restored and rise again.
66. Behold, when God said, Let there be light, then the light in the powers of nature, or the seven
spirits of God, rose up, and the firmament of heaven, which stands in the Word, in the heart of the
water, between the astral and the outermost birth or geniture, was closed or shut up by or with the
Word and heart of the water, and the astral birth is the place of the parting mark or limit, which
stands half in heaven and half in the wrath.
67. For from or out of that half part of the wrath the dead birth generateth itself continually, and
out of the other half part, which reacheth with its innermost degree even into the innermost heart
and light of God, the life generateth itself now continually through death, and yet the astral birth
or geniture is not two bodies, but one body.
250
68. But when, in these two days, the creation of heaven and of earth was completed, and the
heaven was made in the heart of the water, for a difference or distinction between the light of God
and the wrath of God, then, on the third day, through the terror or crack of the fire-flash, which
rose up in the heart of the water, and presseth through death, incomprehensibly as to death, there
sprang up all manner of ideas, forms and figures, as was done before the time of the kindled wrath.
69. But seeing the water, which is the spirit of the astral life, stood in the midst or centre of wrath,
and also in death, thereupon also every body formed itself as was the birth or geniture to life and
mobility.
Of the Earth.
70. But now the earth was the Salitter, which was cast up out of the innermost birth and stood in
death: But when the fire-flash, through the word, rose up in the water, then it was a terror or crack,
from which existed the mobility in death; and that mobility, in all the seven spirits, is now the
astral birth or geniture.
The Depth. Understand this aright.
71. Now when, on the third day, the fire-flash in the water of death had kindled itself, then the life
pressed forth quite through the dead body of the water and of the earth.
72. But yet the dead water and earth comprehend no more than the flash or terror or crack of the
fire, through which their mobility existeth: But the light that riseth up very softly, gently or meekly
in the fire-flash neither the earth nor the dead water can comprehend.
73. But it retaineth its seat in the kernel, which is the unctuosity or fatness, or the water of life, or
the heaven; for it is the body of life, which the death cannot comprehend, and yet it riseth up in the
death.
74. Neither can the wrath take hold of it or apprehend it, but the wrath remaineth in the terror or
crack of the fire-flash, and makes the mobility in the dead body of the earth and the water.
75. But the light presseth in very gently after, and formeth the birth, which birth, through the
terror or crack of the fire-flash, has gotten its [the birth's] compacted body.
Of the Growths or Vegetables of the Earth.
76. When now the wrathful fire-flash awakened, and roused up the spirits of nature, which stand
in death in the earth, and made them moveable by its fierce terror or crack, then the spirits began,
according to their peculiar divine right, to generate themselves, as they had done from eternity, and
form, figure or frame a body together, according to the innate, instant qualities of that place.
77. Now, that kind of Salitter which, in the time of the kindling of the wrath, did become torpid in
death, as it did qualify or operate at that time, in the innate, instant [instanding] life of the seven
spirits of God, that also did rise again in the time of the regeneration in the fire-flash, and is not
become any new thing, but only another form of the body, which stands in the comprehensibility
or palpability in death.
251
78. But now the Salitter of the earth and of the water is no more able to change or alter itself in its
dead being, and shew forth itself infinitely, as it did in the heavenly place or seat; but when the
qualifying or fountain spirits form the body, then it riseth up in the power and virtue of the light.
79. And the life of the light breaketh through the death, and generateth to it another body out of
death, which is not conformable to, or of the condition of, the water and the dead earth; also it does
not get their taste and smell; but the power of the light presseth through, and tempereth or mixeth
itself with the power of the earth, and taketh from death its sting, and from the wrath its
poisonous, venomous power, and presseth forth up together in the midst or centre of the body, in
the growth or vegetation, as a heart thereof.
80. And herein sticketh now the kernel of the Deity in the centre in its heaven, which stands hidden in the
water of life, if thou canst now apprehend or lay hold of it.
Of the Metals in the Earth.
81. The metals have the same substance, condition and birth or geniture as the vegetables upon the
earth. For the metals or mineral ores, at the time of the kindling of the wrath in the innate, wheel
of the seventh nature-spirit, stood in the fabric, work or operation of the love, wherein the meek
beneficence or welldoing generateth itself behind the fire-flash; wherein the holy heaven stands,
which in this birth or geniture, when the love is predominant, presents or sheweth forth itself in
such a gracious, amiable and blessed clarity or brightness, and in such beauteous colours, like
gold, silver and precious stones.
82. But silver and gold in the dead palpability or tangibility are but as a dark stone, in comparison
with the root of the heavenly generating; but I set it down here only that thou may know from
whence it has its original.
83. But seeing it has been the most excellent rising up and generating in the holy heavenly nature,
therefore also it is loved by man above all other things in this world. For nature has indeed written
in man's heart that it is better than other stones and earth; but nature could not reveal or manifest
to him the ground thereof, from whence it is come or proceeded, whereby now thou may observe
the Dayspring or Morningredness.
84. There are many several sorts of mineral ores, according as the Salitter in nature's heaven was
predominant at its rising up in the light of love: For every qualifying or radical spirit in the heavenly
nature containeth the property or kind of all the qualifying or fountain spirits, for it is ever
infected or affected with the other, from whence the life and the unsearchable birth or geniture of
the Deity existeth: But yet it is predominant as to its own power, and that is its own body, from
whence it has the name.
85. But now every qualifying or fountain spirit has the property of the whole or total nature, and
its fabric or work, at the time of the kindling of the wrath, was together also incorporated in death;
and out of every spirit's fabric or work, earth, stones, mineral ores, and water came to be.
86. There also in the earth there are found, according to the quality of each spirit, mineral ores,
stones, water and earth; and therefore it is that the earth is of so many various qualities, all as each
qualifying or fountain spirit, with its innate, instant birth or geniture, was at the time of the
kindling.
252
87. Nature has likewise manifested or revealed so much to man, that he knoweth how he may melt
away the strange or heterogene matter from every qualifying or fountain spirit's strange infected
innate birth or geniture; whereby that qualifying or fountain spirit might remain chief in its own
primacy.
88. You have an example of this in gold, and in silver, which you cannot make to be pure or fine
gold or silver, unless it be melted seven times in the fire. [Psalm xii. 6.] But when that is done, then it
remaineth in the middle or central seat in the heart of nature, which is the water, sitting in its own
quality and colour.
89. I. First, the astringent quality, which holdeth the Salitter captive in the hard death, must be
melted away, which is the gross stony dross.
90. II. Then secondly, the astringent death of the water is to be separated, from which proceeds a
poisonous venomous water of separation, or aqua fortis, which stands in the rising up of the fireflash in death, and which is the evil, malignant, even the very worst, source of all in death, even
the astringent and bitter death itself; for this is the place where the life, which existeth the in the
sweet water, died in death: And that separateth itself now in the second melting.
91. III. Thirdly, the bitter quality, which existeth in the kindling of the water in the fire-flash, is
melted away, for that is a rager, raver, tyrant and destroyer. Also no silver nor gold can subsist, if
that be not killed or mortified; for it makes all dry and brittle, and presenteth or sheweth forth
itself in several colours; for it rideth through all spirits, assuming the colours of all spirits.
92. IV. Fourthly, the fire-spirit, which stands in the horrible anguish and pangs of life, must be also
melted away, for it is a continued father of the wrath, and out of or from that is generated the
hellish woe.
93. Now when the wrath of these four spirits is killed, then the mineral orey Salitter stands in the
water, like a tough matter, and looketh like that spirit which is predominant in the mineral ore;
and the light which stands in the fire coloureth [tinctureth] it according to its own quality, be it
silver or gold.
94. And now this matter in the fourth melting looks like silver or gold, but it is not yet fixed
[subsistent], nor is it tough or malleable and pure enough; its body indeed is subsistent, but not the
spirit.
95. V. Now when it is melted a fifth time, then the love-spirit riseth up in the water through the
light, and makes the dead body living again, so that the matter, which remained in the first four
meltings, getteth power or strength again, which was the proper own of that qualifying or
fountain spirit which was predominant in this mineral ore.
96. VI. Now when it is melted the sixth time, then it grows somewhat harder, and then the life,
which is risen up in the love, moveth and stirreth itself. From this stirring existeth the tone in the
hardness, and the mineral ore gets a clear sound, for the hard and dead beating or noise of the
bitter fiery matter is gone away.
253
97. In this sixth melting I hold to be the greatest danger for [al]chymists about the preparing of their
silver and gold. For there belongeth to it, and is required for it, a very subtile fire, and it may soon
be burnt or made dead or deaf; and it becometh very dim or blind if the fire be too cold.
98. For it must be a middle or mild fire; to keep the spirit in the heart from rising it must be gently
simmering, then it getteth a very sweet and meek ringing sound, and continually rejoiceth, as if it
would now be kindled again in the light of God.
99. But if the fire be too hot in the fifth and sixth meltings, then the new life, which has generated
itself in the love in the rising up of the light's power out of the water, is kindled again in the
fierceness in the wrath-fire, and the mineral ore becomes a burnt scum and dross, and the alchymist
has dirt instead of gold.
100. VII. Now when it is melted the seventh time, then there belongeth to, and is required for, the
process, a yet more subtile fire, for therein the life riseth up and rejoiceth in the love, and will shew
forth itself in infinity, as it has done in heaven before the time of the wrath.
101. And in this motion it grows unctuous or fat, and luscious or luxuriant; it increaseth and
spreadeth itself, and the highest depth generateth itself very joyfully out of or from the heart of the
spirit, just as if it would begin an angelical triumph, and present or shew forth itself infinitely in
divine power and form, according to the right of the Deity: and thereby the body getteth its
greatest strength and power, and the body coloureth or tinctureth itself with the highest degree,
and getteth its true beauty, excellency and virtue.
102. And now, when it is almost made, then it has its true virtue and colour, and there is nothing
wanting except in this, that the spirit cannot elevate itself with its body into the light, but must
remain to be a dead stone; and though indeed it be of greater virtue than other stones, yet the body
remaineth in death.
103. And this now is the earthly god of blind men, which they love and honour, and leave the living
God, who stands hidden in the centre, sitting in his seat. For the dead flesh comprehendeth only a
dead god, and longeth also only after such a dead god. But it is such a god as has thrown many men
headlong into hell.
104. Do not take me for an alchymist, for I write only in the knowledge of the spirit, and not from
experience. Though indeed I could here shew something else, viz. in how many days, and in what
hours, these things must be prepared; for gold cannot be made in one day, but a whole month is
requisite for it.
105. But it is not my purpose to make any trial at all of it, because I know not how to manage the
fire; neither do I know the colours or tinctures of the qualifying or fountain spirits in their
outermost birth or geniture, which are two great defects; but I know them according to (another
or) the regenerate man, which stands not in the palpability.
106. At the description of the SUN you will find more and deeper things concerning it: My
intention is only to describe the whole or total Deity, as far as I am capable in my weakness to
apprehend [it], viz. how that is, in love and in wrath, and how it does generate itself now at
present in this world. You will find more concerning jewels and precious stones at the description of the
seven planets
Alethic alchemy (a•lētheia/ἀ•λήθεια ⊕ al-kīmiyā/χημεία/Khem:𓆎𓅓𓏏𓊖) is trying to be the complete System of truth-forgetting black-soil. We shall find it riddled with sublime astronomical images, sacred counting exercises, and esoteric seme•iotic (σημείωσις/σημειωτικά) affinity relationships which powerfully evoke hidden underlying Polarities or distinctions. Now, if Outer Space is already finished (sublātus) and Outer Space is everywhere, then alethic alchemy is trying to be Outer Space. And if Outer Space is Divine Intellect and Outer Space is Absolute Consciousness, then alethic alchemy is trying to be with these in Outer Space. And if Outer Space recognizes Three genitures, then alethic alchemy validates three genitures. And since Outer Space belongs to Jesus Christ, then alethic alchemy has the choice of whether or not it wants to go to Outer Space or stay trapped in its own body (nikutai ni torawarete iru, 肉体に囚われている) and vanish into Hell.
“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Eph 6:12)
"But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?" (Acts 5:3)
"To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." (Acts 26:18)
"How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." (Acts 10:38)
"And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?" (Acts 13:10)
"There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one." (Acts 5:16)
"For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed." (Acts 8:7)
"And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour." (Acts 16:16–18)
"And God wrought special miracles by the hands of Paul: So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." (Acts 19:11–12)
"Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." (Acts 19:13–16)
Science is the Moment when alethic alchemy becomes Self-conscious (sublātus) in Jesus Christ Way Truth Light. All other knowledge belongs to prescience (מַגִּיד מֵרֵאשִׁית אַחֲרִית Isaiah 46:10) or nescience (negative-science, अविद्या). The Jesus Truth Perfect Jesus Notion (Iesu Shinri Kanzen Iesu Gainen, イエス 真理 完全 イエス 概念) is the bloodsoaked crown of a world of Spirit (Geisteswelt) and the holy grail of living water so desperately sought by the divergent spiritual lineages of Seth and Enoch by Right and Will throughout all of Enlightenment perspective world history (illuminatio saeculi spiritualis). It belongs to the Nazarene, Gnostic, and Baptist saints in Heaven, and even to this very Day, you see, their spiritual children, the surviving Light and Dark Romantics of the “post” Cold War satanic world order, reading this Right Here, Right Now.
As far as theoretical mathematics is concerned, we may broadly categorize the body of alethic alchemical Artifice in terms of Arithmetic, Geometry, and Linguistics. To this extent, I am primarily interested in Prime movements described by One, Three, Seven, and Five, etc. I will also consider higher movements, such as Twelve and Sixty, due to their obvious significance. But large, Composite numbers will typically be treated by Prime decomposition in the spirit of Leonard Euler.
What I learned from watching Dr. L Euler is that, in search of a new artistic challenge, you see, a search which had no doubt been ignited from a young age by the Invisible College Churches of Godly Friendships spanning the Continent and where little elsewhere LORD could be discerned by him from the mouths of men in a manner thereby most profound and exhilarating; and in connection with Natural Objects and Ideas, namely the GROWTH and SHADOW which were due to Triangle and the Square, taken to the Higher Exponent by Compass in Cone and Cube and Ruler in Table and Sparring Ratio, finished up by boiling over in Negative Lines and Pointless Shapes like Circle and Smooth Naked Woman on Paper; yes, Euler condensed alchemical MERCURY …
His Notion of the New Calculus was Essentially the distillation of Basis for Analysis and Synthesis of the Infinite. Hope and Prayer, Love and Strife in effect correct method in good faith which is Science by grace and mercy alone. Inevitably, we shall generate Multitudes of Families by manner of whose Insight (Anschauung) of Light or Instinct (Instinkt) in the Dark shall be to Formalise the Decompsiting and Recompsiting of these Geometric Figures and Conjugation Tables along strict Lines and their Analytical Expression as Scalars and Higher Powers.
Exactly as Dr. J Boehme has described, purifying the Sign in this way amounts to and depends on Recognizing and Validating by Soliciting and Visiting LORD in all those ways which MOVE, REFER BACK TO THEMSELVES, and MORE … be they Artifice Objectively Parallel, Orthogonal, Secant, or Tangent to that semeiotic Rectification which by Haeccity and Sufficient Reason express Perfect Perfecting Perfection in sacred Power Laws. In no smallar part do we find adequate provision to this very Sacred Remainder, which I shall give High Analytical Expression by naming the Operator known to all the Greek aesthetes as Ratiocination “capital R”; which altogether make up the Unknown Reflection, Infinite Exhaustion, and the many manly unnamed generations of men to be taken away to be with LORD; than in the very Notion in Calculus since Archimedes of the principle of Optimization, which is in all cases Represents the Minimizing the Interior Shadow and Maximizing the Exterior Free Space.
The Decompositing and Recompositing of All Ratiocination As Such in Terms of A Universal Generative Basis of Power Laws Whereby Addition and Division, Being the First Physio-Mathesis Made Known Made Known in Gen 1:2, Antecedent by Necessity to Multiplication by Naming and Reversal, Subtraction, or Inverse, Wherein These Latter Two Have Been Appointed to Man and the Curse of Knowing. This is the Eulerian Number Theorie of Growth and Shadow without Images which satisfied the French expectation in Analytical philosophy and served as the germ of the later Holy German synthesis in Nineteenth Century Jena and Gottingen. The English rather insisted on abstract machines and concrete geometric visuals as a matter of course, which arguably brought them first to Electrical Empire.
If you are already familiar with S Ramanujan's proof that the sum of the natural numbers is -1/12, then you might also be surprised to know D Bernoulli in a letter to C Goldbach proved that 1-2+4-8+16-32+...=-1. (This would have to mean that Dividing this Series by 12 generates the natural numbers.)
One of the most profound Ideas at the dawn of Nineteenth Century mathematics following the Series Expansion of Series Families of Series and Series Expansions, etc. was the possibility that (the) Number System (viz. [ℕ, ℝ, ℤn, etc;+,/,"R"]) itself could be Backwards Defined and therefore was somehow more naturally described by how Infinity manifests in "capital R" as a Topological Invariance (with esp. rings and other self-referential fibrous structures more broadly). This naturally led to Notions of Non-euclidean geometries which were non-trival. Thus the mathematics of the Gottingen era (in effect the flavor of 20th century mathematics until Now) following F Klein's 1872 Erlangen Programm is uniquely marked by Topological Equivalence Classes of Infinity basically distinguished by Symmetry and Projection.
The prophetical mathematical genius of this Jewish Kabbalist, A Grothendieck, belongs to a period of Cold War era mathematics which I lovingly call "1970s French acid math." The corpus of this period and who I would argue were its closest mathematical ancestors, the late 19th / early 20th century Italian school of algebraic geometry, will feature prominently much later in this thesis when I present my first draft of a unified theory of the Phenomenon known to some as remote-viewing (CIA/KGB/Mossad), telepathie (New Age/Ahnenerbe Institute), semeiosis (Harvard American Transcendentalism/ Swedenborgism), spiritual Reason (Florida Hegelianism/Florida Nuclear Weapons Program), etc. WARNING: Deu 18:10-12, Lev 19:26-31, 2 Kings 17:17. Isa 8:19, Eze 13:6-7, Acts 16:16-18, Gal 5:20, Rev 21:8
Deuteronomy 18:10–12
“There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.”
Leviticus 19:26
“Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.”
Leviticus 19:31
“Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.”
2 Kings 17:17
“And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.”
Isaiah 8:19
“And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?”
Ezekiel 13:6–7
“They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made others to hope that they would confirm the word. Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?”
Acts 16:16
“And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying.”
Galatians 5:20
“Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies.” NOTE: Works of the Flesh: see John 1:12-15 "Not of blood, nor the will of the flesh, nor of the will of man [, but of God]"; this is the Mirror of the chiasmus Justification, Sanctification, Glorification, and Red' in Reverse is DIRECTLY opposed to what JESUS is doing at present. OBSERVE: The science of freedom is the science of slavery.
Revelation 21:8
“But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”
The Principle of Continuity was first enunciated by Nicholas of Cusa and thereafter enunciated by J Kepler, G Leibniz, and R Boscovich. All these men studied the basic properties of Infinity in the context of Arithmetic, Geometry, and Linguistics (Cusa's Catholic moral theology, based on spiritual Reason / Senecan telepathy experiments using Mirrors and what were seen by many as largely pointless gambling exercises).
However, Wolfram Mathworld asserts following ET Bell that it was not "generally accepted" to the broader Public until formulated by J-V Poncelet in 1822. Formally, his amounts to the statement that if an analytic identity in any finite number of variables holds for all Real values of the variables, then it also holds by Analytic Continuation for all Complex values (ET Bell, The Development of Mathemastics 2e, 1945). He made this principle so popular in his time (fl. 1788-1867) that it has "Poncelet's continuity principle," or sometimes the "permanence of mathematical relations principle" (ibid.).
