On the Fire of the Magi-Philosophers,
of its secret external and visible nature:

De igne magorum philosophorumque secreto externo et visibili

That is:
Philosophical Explanation
of and about the secret, external, visible blood and flames of the natural fire of the true Magi or Wise Men
and other true Philosophers.

By
Mr. Heinrich Khunrath of Leipzig / Göttingen,
a faithful lover of wisdom and
Doctor of both Medicines.

With Roman Imperial Majesty's Freedom.
(= With the privilege of the Holy Roman Emperor.)

[Woodcut illustration with motto:]
"Scientia immutabilis"
(= "Immutable Knowledge")

Printed in Strasbourg / published by
Lazari Zetzner.
Year 1608.

Exhortation to the Benevolent Reader
By a certain anonymous but true lover of philosophy

Since two things suffice for all wondrous operations — namely, Fire and Earth — as that most wise Hermes of the Philosophers asserts; and of Earth, as the subject and matter of the spagyric (alchemical) art, the passive element (of which the Philosophers have here and there written sparingly in their superior books, without which nothing else can be done), I have chosen not to speak in this place. But concerning Fire, which moves of itself and is the chief Agent — without which nothing can truly be brought forth from potency to act — I could not remain silent. For few (except the author of this treatise) have diligently investigated, examined, and clearly explained its nature, properties, and qualities in the work of the Spagyric Art.

Therefore, kind reader, I could not refrain from urging you to the reading of this treatise, by which the knowledge of the said Fire and its force will be better understood to attain understanding, and that you may fulfill the desire of your mind with success, I would earnestly encourage and incite you to apply yourself diligently.

For it is Fire, together with Air, which penetrates all things, enlivens and fertilizes all things. Indeed, everything that lives, lives because of Fire enclosed within it.

All animals, all living things, and all plants are nourished, fertilized, and sustained in life by the heat of this Fire.

Hence, the inspired poet not inappropriately wrote of it as follows:

"A certain ethereal Fire it is, which animates all living things,
Enlivening them, though their limbs and chest be closed to the sky.
This Fire is fed by generative moisture, like the flame of a lamp
Fed by oil, it is nourished gently when the sun has set.

It cooks the food sent into the stomach, and from there
Disperses fine parts through the limbs. From this,
Marrow, bones, flesh, nerves, and blood are generated,
And the whole body gradually grows, just as grasses
Grow with rain — aided by the power of the Sun."

Fire, therefore, is in itself one, yet in the recipient it is manifold; and in different things, it is distributed with different characteristics, scattered here and there and everywhere in all things — in supercelestial, celestial, and elemental realms (each in its own way) in its own way, it [Fire] is found. For light, which is of the quality most formal and the image diffused by the divine mind into all things, is found first in God the Father Himself, who is the Father of Lights. Then in His Son, as the shining and exuberant splendor that illumines; thirdly, in the Holy Spirit as a burning radiance surpassing all intelligence, as Dionysius the Areopagite says.

This light, diffused among the angels, is brilliance full of understanding, abundant and rejoicing for a long time beyond all bounds of reason, descending in various degrees according to the nature of the receiving intelligence, accepted accordingly. Fifthly, it descends thereafter into the heavens, where there is abundance of life and effective propagation, even visible splendor.

But in Fire, there is a certain Natural vigor implanted from the celestial spheres. In humans, finally, there is the bright light of reasoned discourse and understanding of divine things — the whole rational faculty: it passes into imagination, above sense — not sense, but only the imaginable; and yet to the senses, for it is especially related to vision in them there is visible brightness, made manifest; in alternately transparent bodies, where color and shining beauty appear. But in opaque things there is a certain beneficent and generative power, penetrating even to the center, where, with its rays compressed into a narrow space, it becomes a woody heat — tormenting and burning.

Thus, Fire in the heavens is expansive and illuminating; in hell it is contracted, dark and tormenting; in the middle region it participates in both: and so all things experience the power of Light and Fire, according to their capacity. Hence the Philosopher says: Fire and Azoth — this is the living Spirit — is sufficient for you.

For only Fire accomplishes the whole work, and it is the entire art. But in this art Fire is twofold — internal and external, natural and artificial — and one without the other is ineffective. The external is the actual instrument, taking the place of natural Sun, heating the furnace, the vessel’s sphere, and gently awakening the internal matter kindling, nourishing, and fertilizing — no differently than the Sun vivifies the entire universe. Therefore, since Fire is the most important part and operation of the spagyric (alchemical) art, and the whole of it consists in its governance — the ignorance of which renders the entire labor vain and fruitless — it is not undeserved that the author of this treatise, a most illustrious man, most experienced in many sciences, the very celebrated Lord Heinrich Khunrath, Doctor of both Medicines, should be highly praised.

He is to be commended especially for having wished to bring to light this matter — concerning the fire of the Magi and Philosophers, in its external and visible secret — and to offer it to the sons of doctrine and the investigators of hidden things, as a means to better and more perfectly reach the desired goal, to obtain the fruit of their desire, and to resolve natural things through it, as with an anatomical knife.

Therefore, benevolent reader, if you hold dear the deep investigation of things and the inquiry into hidden matters of the virtues hidden within, use this anatomical knife — for without it, nothing can truly be laid bare.

These are the things I, as a friendly reader, deemed worthy to preface to this treatise, and to inspire you toward a more ardent reading of it.

Farewell, and may you enjoy it happily.

Philosophical
Explanation of and concerning
the External Philosophical Fire.

Dear Reader, examine and read through thoroughly all the most true, that is: natural-chemical writings of the Philosophers, about the art of Alchymia, both in pictorial form and in all sorts of writings — and you will find, throughout them all, the firm and unanimous conclusion:

That the regulation of the Philosophical Stone, without the heat of external fire, however it be administered by art, can by no means be accomplished — namely, that the preparation of the Philosophical Stone cannot be completed without the artificial application of external fire or applied heat.

Therefore, the ancient chemical philosopher Morienus the Roman taught, as did another wise man which he cites or indicates when he says:
If you have arranged the mode of Fire correctly, then Azoth and Fire will suffice for you.

That is: if you rightly order the nature and method of the fire — in the physical operation of the universal or Catholic chemistry — for example, in the preparation of the Philosophers’ Stone, from the primary Catholic and Mercurial material, in the secondary operation, or in the other or subsequent work of the preparation of the first material (Catholic or universal and Mercurial, the general Philosophical Stone), then you will need no more than Azoth and Fire.

For, as another Philosopher says,
Fire (speaking in a symbolic sense, and may there be no blasphemy or slander in so saying) is as though a kind of god of the natural and physical-artificial chemists. For upon its nod — by the essence and inner nature, as well as the external regulation — the whole work of physical-artificial chemistry depends, according to the proper Matter and the will of God the Most High their work:

For another Philosopher says that fire (meaning and speaking figuratively and symbolically — yet without blasphemy against God! — and you scoffer, shut your blaspheming mouth here!) is almost like a natural and naturally-artificial god of the chemists, since — based on the will and disposition of the being's inner nature and the convenient external regulation of the fire (next to the true matter, and under the will of the one true almighty God) — the entire work of natural-artificial practice proceeds and is completed thereby.

Concerning this fire and the manner of fire, the nature and essence of the fire (that is, the mode of the fire, not only according to the proper degree of heat,

How and in what way the fire — not merely by its customary degree — [affects the work], of which many books are full, and which I too have addressed in my treatise on the Philosophical Athanor rather, it must be directed according to the essence and nature Catholically understood, and applied to the work in a physically-artificial manner — but even more so according to the being, nature, and qualities (Catholic), that is: the general forces, virtues, and effects, in order to apply it beneficially and naturally-artificially to the work.

For what, I say, is considered a fire, of which the Philosophers, in one place or another, rarely and only briefly speak — not clearly and plainly, but rather only somewhat obscurely and sparingly — I wish now, and here, with the assistance of Ruach Hochmah-El (through the help and guidance of the Spirit of the Wisdom of God), to treat a little on: Azoth, but more precisely, on how Philosophical Magnesia is prepared from the Primary Catholic and Mercurial Matter.

One may find instruction and guidance in other writings of natural-teaching Philosophers — and, in part, also here and there in my own writings — as any diligent reader will observe which one can observe for oneself.

I will therefore now proceed to the subject itself, and write thus:

The ancient Persians (according to the testimony of various credible history books) worshipped and venerated fire as their god. And — as can clearly be found in the accounts of the histories and deeds of the king of Macedonia, Alexander the Great — when the Persian king Darius, after declaring war, marched against Alexander, he had the fire brought before him on silver altars, burning continually and without being extinguished, despite bad weather and strong winds, to accompany his army.

And then, following this, 365 priests sang a hymn — one for each day of the year — composed of as many stanzas or different verses as there are days in a year.

This, in part, reveals how many idolaters and fire-worshippers held fire as divine concerning the sacrificial fire of the old Patriarchs or forefathers of the Hebrews, to whom the highly venerable Jehovah caused their pleasing and acceptable sacrifices to descend from heaven — through the holy (as it is called in the sacred language) Fire of the Lord, coming from the Lord, wondrously igniting and consuming them.

(See Leviticus 9:23.)

Indeed, also in the sacrifice of Elijah, the fire of the Lord fell down and consumed the burnt offering, wood, stones, and dust, and licked up the water in the trench.
(See 1 Kings 18:38 — or 3 Kings in the Latin Bible.)

And as some Kabbalists write, in the old book called Targum Hierosolymitanum, it is said that in that very moment, descending from heaven and coming from the Lord, the holy fire that consumed the sacrifice had the appearance of a lion’s face —
(undoubtedly a type or symbol of Him who would redeem mankind, consuming and wiping away all sins like a devouring and purifying lion) may have appeared from the tribe of Judah.

This holy, most sacred fire of God was preserved and tended by the priests in the tabernacle of the covenant, daily with great diligence, upon the altar table of the Lord.

No other fire was permitted in the tabernacle — for sacrifices or for other holy services (that is, divine services) — under penalty of death. Absolutely no other fire (that is, strange or common fire — by which is meant merely ordinary elemental fire, such as we humans use for cooking, baking, and brewing according to common usage) was allowed to be used.

Only fire which had been divinely kindled by a visible heavenly, god-sent form, and from there maintained according to God’s ordinance with wood, was permitted as holy fire.

Thus also the two priests, Abihu and Nadab, the sons of Aaron the High Priest, perished because they used strange fire — that is, common fire — for incense before the Lord, which He had not commanded; and they were consumed by fire from the Lord (cf. Leviticus 10:2).

And such heavenly, holy, and sacred fire of God’s service was never again allowed to be extinguished or go out. Instead, as stated in Leviticus 6:12, every morning, the priests were to place wood upon it — and thus, through such continual nourishment or sustenance, it was to be maintained, fed, and preserved without ceasing.

This fire, as the Hebrews teach in their writings, burned continuously from the time of Moses until the building of Solomon’s Temple of the Lord. Then it was renewed again by descent from heaven, and it was continually maintained until the time of Manasseh.

Take note: The heavenly fire of the Lord, even though it was maintained with wood, remained nonetheless a holy fire — not merely because of divine ordinance (ratione ordinationis Divinae, due to God’s command), but above all due to the very essence and substance of the celestial fire (Ignis Coelestis) in regard to the essence and substance of the heavenly fire, which was united with the wood:

This should be carefully noted, especially for the doctrines of the Philosophers following the doctrine of the Solar Fire (Igne Solari), who have diligently treated this subject and whose philosophy shall be discussed further — concerning the philosophical teaching of solar fire.

Therefore — as was recently mentioned — the ancient Persian wise men (especially the Persians, but also the Chaldeans) called their Orimasda, that is: Ignem Sanctum, or the holy light of God, the fire of God or God's light, without doubt Urim and Eschiah [אורים ואשיה],
which means: fire and the fire of God.

Orimasda, just like Urim and Eschiah, was thus also used in abbreviated form. Since they truly believed it to be so, and sincerely reported, that the beginning of their Orimasda was sparks from the aforementioned sanctified heaven and fire of God,
by which the patriarchs and children of Israel had kindled their sacrifices themselves to God, and thereafter carefully preserved and maintained this fire without letting it go out to ignite [the sacrifices] — this was strictly commanded to them.

Moreover, also for this reason: because God had once revealed Himself in fire before and after the Flood, and had allowed Himself to be heard — as is clearly to be found repeatedly in the Holy Biblical Scripture.

It is therefore necessary to look this up after long consideration. One may search and read it there oneself.

However, I do not know how the Persians could have received or obtained this holy fire from God’s people, since it seems very unlikely that the Israelites would have willingly handed it over to the heathens for their idolatry.

Nor does one read in any histories that it was ever taken from them through war, force, or violence.

Unless, perhaps, it happened through corruption, with bribes and gifts, from a priest — as may perhaps still be found in the world today, now and again — that such a thing, once truly possessed, was secretly and stealthily misused and practiced in a hidden way.

Money makes rogues — among both Christians and non-Christians.

Perhaps at that time, the saying of the German proverb also proved true, which says:
"God’s mercy and the priest’s spirituality endure forever."

A devout man would never have allowed the heathens to misuse such a thing; and thus also, true servants of God and of Christ — who are salt of the earth in their own way — are not in the least implied or implicated in this matter, nor are they accused, and therefore they have never presumed to engage in such misuse.

The Persians tended and maintained the nourishment of this same fire with great diligence — just as the priests of the people of the Eternal and true God did theirs — so that it would never go out or be extinguished, but rather burn continually and without ceasing.

They also carried this fire (as a particularly holy relic) yearly, on certain feast days, on a white horse, with great solemnities, pomp, and splendor, in a public procession — as the ancient historian Xenophon of Dara reports.

I also cannot refrain from including here the very wondrous story connected to the holy sacrificial fire, which occurred when Nehemiah rebuilt the temple and altar, and offered sacrifice again to God the Lord, as recorded in 2 Maccabees, chapter 1.

Since this story fits our subject quite well and supports it in its own way — even though the mentioned book of Maccabees is, by some theologians, counted among the Apocrypha (that is, writings which are not considered equal to Holy Scripture, but are nevertheless useful and good to read) — one should not, because this story does not directly pertain to a core article of faith or the salvation of souls, reject it altogether. Rather, in this historical context, one may indeed give it credit and belief especially since, if it had been recorded historically by a pagan writer, such an account would likely be accepted as true — without much contradiction or dispute.

The historical text reads as follows:

“When our fathers were led away into captivity, the priests took the fire from the altar and hid it in a deep, dry pit, preserving it so that no one would find it.”

Now, after several years, when Nehemiah, by the will of God, was sent back by the king, he had the descendants of those priests — who had hidden the fire — search for it again.

But, as they reported to us, they did not find fire, but rather a thick liquid, which they drew up — and Nehemiah ordered it to be brought for the offering.

Since all was now prepared for the sacrifice, Nehemiah commanded them to pour this liquid over the wood and the sacrifice that lay upon it.

When they had done this, and the sun had come out, then after the clouds had passed, a great fire ignited, at which all were amazed. Then the priests and the people began to pray until the sacrifice was consumed.

After that, Nehemiah ordered the remaining water to be poured upon the large stones. A flame also sprang up there — but it was consumed by the flame of the fire upon the altar.

This event soon became known, and it was reported to the King of the Persians (Artaxerxes) how and where the fire had been hidden, the water discovered, and that the sacrifices had been kindled with it.

Then the king investigated the matter, had the site examined and confirmed, and gave much gold in support.

And according to Nehemiah’s command, the place was called Nechphar — in German: cleansing. Some also called it Nephthar, as found in the Book of Maccabees.

Now let us return again to our philosophical topic.

Indeed, not without grave cause did the mysterious antiquity keep the fire — and indeed one kindled by the sun, perpetually burning — preserved in the inner sanctuaries.

Certainly, and not without most significant reason, the mystery-knowing ancients preserved the fire, and such a fire — kindled by the sun, continually waving and ever-burning — in secret, consecrated places.

Virgins among the Persians, Assyrians, Chaldeans, Medes, and Egyptians — as well as chaste elderly matrons —

Likewise also among the Greeks, in the Delphic temple, tended a steadily waving and ever-burning fire upon the altars of some of their self-chosen deities, in the adyta (the innermost sanctuaries), in secret and especially holy places, which were regarded as sacred.

To these places, no one was permitted to come except the priests or priestesses, whose duty it was to tend and preserve the fire.

But this was not merely a common, base elemental fire, like that in the world — kindled from wood, coal, straw, or peat for cooking, baking, brewing, and other daily fire-works.

Nor was it such as is struck from flint and steel in horn-colored fields and firestones — the usual fire kindled in common use.

Rather, it was a fire lit by the heat of the sun, by its fiery rays alone, pure and clean, without tinder or other flammable aids (as they were then called) — that is, easily flammable materials had been caught [or drawn in]. This fire was then called among the Persians:

Ignis Mithriacus, that is, Solar Fire, because it was kindled by the Sun — thus called the fire of the sun, since it was ignited by the sun.

For among the Persians, according to the testimony of Strabo, book 15, Mithras is called the Sun; hence also, the Mithraic rites are considered rites of the Sun.

Thus, King Cyrus swore to Lysander, as reported by Xenophon, by Mithras, the great deity of the Persians, especially because — as Suidas writes — the Sun is called Sol among them. That is:

Among the Persians, as the historian Strabo confirms in his 15th book, the sun is called Mithras, and thus the sun’s idolatrous worship is called Mithriac.

So too did King Cyrus swear to Lysander (as found in Xenophon) by Mithras, the great god of the Persians. For among them (also according to the witness of Suidas), the Sun was referred to by this name.

This fire was, due to its particular natural causes, by nature-wise philosophers kindled from the sun upon suitable wood; indeed, even in lamps, it was daily nourished and maintained with the very best and purest oil, purified or cleansed from its coarser impurities.

It was not to be used for profane purposes at all. Publicly, it was mostly used to perform sacrifices to their supposed gods.

Without any doubt, they were — as naturally experienced sophists and philosophers — those who also in magia (physical and hyperphysical), in natural and supernatural wisdom, and in alchemy (which was particularly useful for such things), had used it secretly on certain appropriate occasions.

From this, nothing was to be made known to the common people, nor should they even have knowledge of it: for this was the outer, visible glow and flame fire of the philosophers and wise, with which they been necessary to refer to in quoting good arts, many wonderful things have been proposed and carried out, as will be sufficiently and clearly shown later.

From this ignorance, finally, the prejudice arose against the common elemental fire, which in most cases is considered by chemical artists, both those of high rank and great experience, as low and common among the uneducated folk.

In Rome, it was maintained by 20 chaste and pure virgins (quia Candida virginitas res est gratissima Divis, i.e., because pure virginity is the most pleasing thing to the gods), for this reason—that pure virginity is pleasing to God and good spirits—in the most secret and holiest regarded chapels or sanctuaries of the temple of the goddess Vesta, who had been erected there. The heavenly fire (from the Hebrew word אֵשׁ-יָה, Esch-iah, that is, Ignis Dei, or fire of God) was thus symbolically imitated by the heathens in the form of Vesta, just as Eschiah was stamped and imitated—thus called—with great fear and reverence, and kept for a long time without extinction maintained; and for this, aside from the 20 virgins tending the fire along with their overseeing high priest, absolutely no other person was allowed to approach—on pain of loss of life and limb.

And if the mentioned Vestal fire should ever (whether through negligence or accident) be extinguished, it was considered a bad omen or praesagium malum, meaning a sign of future misfortune, general adversity, and dangerous changes. In such cases, the neglectful virgin—who should have been diligent in tending the fire—was not only severely beaten as punishment, but also (as Plutarch recounts in his Problemata) was sometimes buried alive, in misery and wretchedness, entombed under the earth, where she had to perish from hunger without anyone being permitted to aid her. For in her prison she received nothing but a burning torch, a small piece of bread, some milk, and a little water—for her wretched farewell and then covered it behind her.

Afterwards, however, the previously mentioned Vestal fire was more openly rekindled with a wooden, triangular, smooth-polished mirror (of the kind, and also round ones, I have seen with skilled craftsmen whom I know well, and have also owned myself), or crystal, or bell-metal vessels (shaped in opposition to the sun), once again reigniting it anew.

So long as the mentioned instrument stood still, until, through the concentration and reflection of the many hot solar rays, the heat within it intensified, and collected into a single center, it would reverberate like a furnace. A spark or another dried and suitable fire-catching material, placed in a similarly shaped vessel directly opposite, would ignite the fire upon contact.

Such ignition of a new Vestal fire would be conducted at the beginning of the New Year, when the sun enters the celestial Aries—that is, the sign of return and re-entry—namely on the Calends of March, which in the Hebrew calendar corresponds to the month Nisan (as it is with us) and this time (on the 12th of March) the Vestal Altars were also yearly rekindled and renewed. Just as at that time — as also otherwise in the greater world — God the Lord reawakens the forms, souls, or inner invisible natures of Nature (NATURAE scintillulae) and active forces of natural things in the lower sphere of the world (as far as the sun shines and its course or deviation governs), after the cold winter, in the elements such as earth and water, and in the plants (which had just rested and appeared weak or dormant), they were powerfully stirred and awakened by the sun, drawn forth and enticed to their operation or effects, and immediately invigorated and prompted.

Indeed, it is (as stated before and likewise sufficiently shown afterward) that several customs, held also among the heathens, although not entirely heathenish in everything, but in virtues and good works and love toward one’s neighbor, may perhaps be considered more Christian than some things daily among the so-called and nominal Christians, the living and dwelling Sophis — that is, wise men as well as natural philosophers, and the Magi instructed by God (such as were those who came from the East, as those also lived, who were called from the Orient — Matthew 2, verse 1) — were well aware of what God the Lord had manifested through His ignem, the visible instrument Catholicon, or universal and visible fire-bearing instrument, namely, how through the heavenly sun’s warmth and powers, He lets these act and operate in these lower natural things, in these inferior realms.

For indeed, through the sun, He acts in the earth and water, and in the same elements brings forth fruits — among them ores, metals, precious and various other stones — (besides the inner earthly fire and also the Neptunian fire/spirit), life, the inner warmth, and the invisible fertility of nature is awakened and renewed, so that the same (in every individual natural thing) may fulfill the function implanted in it by God the more vigorously and actively it enters into operation and action, the more forcefully it acts and brings about more fruitful and beneficial results.

Such a secret the ancient Magi or Wise Men (lest it be found and made manifest to everyone indiscriminately and thus fall into contempt) have concealed. For, as is well known: “Secrets grow vile through everyday use; and the publication thereof (as affirmed by those with experience, and to whom credit must rightly be given) appears to diminish even the effectiveness of the mysteries.” That is to say, since it is commonly observed that even great and high secrets, which are used frequently and publicly, come to be held in little esteem or even neglected.

Moreover, this very phenomenon seems to hold true — as experienced practitioners, whom we should rightly believe, testify — that making mysteries too common weakens their effect, steals away their hidden power, and diminishes their renown.

Such a secret, it is said, was possessed by the ancient Magi or Wise Men, who preserved it in wondrous traditions in the following hidden manner, only to the understanding and diligent sons of doctrine (as also biblically called enthusiasts, that is, divinely inspired through the breath of God, or by divine infusion), it is granted to be enlightened and instructed in the secret mysteries of nature in a Christian way, so that they may become truly theosophical — that is, godly-wise — and through this come to a correct and thorough understanding of all kinds of hidden secrets of nature, previously misunderstood, and leave behind all errors.

Namely, as Prometheus (as written by the Phrygian authors Hesiod and also Ovid, in his Metamorphoses, a poetic fable), is portrayed as a very cautious and highly wise man who, at the beginning of creation, after forming the human body from earth or muddy clay, is said to have, through the promotion and aid of the goddess Minerva — that is, wisdom — ascended to the heavens and lit a torch in or at the eternal fires of the sun, and from the sun lit a torch, and brought it burning to Earth, and from the same solar fire (as a life-giving fire and similar warmth), he infused the fashioned earthly human body with life and soul. For without this divine and human fire, the earthly body could not at all have come into being nor be completed.

Thus far the poets.

Understand well:
You, physicist-chemist, who seek the Philosopher’s Stone, meditate also here; and learn to animate your infernal fire — that is, the elemental fire of the lamp or of coal, the heavenly fire of the sun, or the vivifying warmth, physico-magically.

To the understanding, enough has been said here.

You natural chemist, if you have brains in your head, then reflect on this — either think it through further yourself, or follow up on it — and learn to distinguish between what is the elemental, whether lamp or coal fire, and what is the life-awakening fire or warmth of the shining sun, also to animate naturally-magically, to bless and enliven.

Now let us continue further, to what also the most noble and world-renowned German philosopher Doctor Paracelsus — whose testimony, as one deeply versed and greatly experienced in many secrets of nature, profound, broad, and thoroughly acquainted with both nature and reason — says, which also aligns with other true philosophers and their experience.

(I gladly and rightly use him here as a reliable authority.)
He writes concerning the awakened fire of the sun:

In his 7th Book of Natural Things, De Transmutatione, grade 7, he says the following:

There is an invisible fire, through which we perceive the rays or beams of the sun, a fire which is opened through a radiating mirror or crystals.

(Note 74: This is now visible to our physical eyes, perceptible also to our other senses, whose effect and operation are demonstrated and proven.)

Of this fire the ancients (Chymical Philosophers) have almost nothing clearly and explicitly handed down or described.

With this fire the three Principles, from each corporeal thing, may be freely separated on a plate.

Note: Cum aromatibus hoc fieri vidi — I have seen this done with spices; I myself have observed such a phenomenon with spices, happening on a tin plate.

Such a wondrous effect, says Paracelsus, is the nature of this fire. He further states that through this fire, one can melt metals and all fluid and fatty things freely on a plate, without boiling or burning all other fires or easily combustible substances to ashes.

In the interpretation of the 14th Aphorism of Hippocrates, Paracelsus says the following:

"But," says he, "the growing power is an innate heat—this is the cause; in the same way that the Sun drives everything into growth, and all vegetation grows through the Sun.”

And the Sun is the closest Arcanum in fire, and the highest and purest (yes, some even say the essential) degree of the element of fire, so that no more species remain in elemental fire that is to say (i.e. essentially), it is clarified and prepared more purely than the Sun. Therefore, all things grow through the Sun to their highest perfection.

It will thus be our task to rightly apply the Sun to our Catholic chemical work. Let him grasp it who can.

We should therefore now consider it fitting to conveniently add the Sun, which we have at hand, to the Philosophical and Catholic work.

Let him who can grasp it, grasp it.

In Philosophia Sagaci, cap. 6, Distinct. 1, where he speaks of generation, he says:

“The Sun brings forth the fruits of all elements, just as a hen hatches her eggs.”

So too does the Sun, in the name of God, bring forth our philosophical work in a manifest art — naturally and artfully.

And further, in the same book, chapter 6, distinction 1, where he treats of the excellence of the magical art, and also in astronomy and astrology, in my old copy, on folio 75, he says:

“The Sun is the highest degree of the natural daily light. Now how is it (he asks in the cited place) possible that this divine light, with its enclosed warmth, could be brought down by man and its heat endured by our sensitivity?

Such a thing (he answers himself) happens through the roundness of the crystal (or similar fiery mirrors, which are called incensoria) — this is what is afterwards called beryllus, which through its radiance blinds the eyes, and ignites, burns, and consumes.

Thus, if the Magus is able to bring down any such force into his appointed subject, like a hunter driving a deer into a trap, or a fisherman leading a fish into the net — see for yourself.

One should read further there.

It is very excellent, well and usefully noted where the highly learned and wondrous man H.C. Agrippa, in his first book De Occulta Philosophia, chapter 5, writes very well and rightly about this secret fire of the wise, saying:

"Supni Ignis i.c."

Celestial and Solar Fire, he says, have their own properties: heat makes all things fertile, and light, bestowing life to all;

Infernal fire (that is, elemental, such as from wood) has different properties:

The nature of fire is to burn, consume all things, and darkness, along with sterility, fills all.

So the celestial and bright fire chases away dark demons; and likewise our own ignis ligneus (that is, infernal fire) drives them off to the extent that it bears an image and vehicle of the higher light.

(From the same source: Chapter 21, Book 2 of the cited work):
Just as the Sun with its light drives away the darkness of night,
so too does it drive away all powers of darkness.

The properties of the upper fire (that is, of the heavenly and solar fire) are:
A fruitfulness-making warmth and light, which gives life to all things.
The properties of the lower fire (that is, elemental, from wood, coal, rock, etc.) are:
A devouring heat and a darkness, which is coarseness and impurity, and thus brings likewise fills me with barrenness.

That the bright and clear heavenly fire drives away evil spirits - our lower fire (that is, wood fire) is thus only a vehicle of the higher light, and in so far as it participates in that, it has a likeness with it.

And in chapter 21 of the aforementioned book, in the cited work, he says:

"Just as the sun, with its light, dispels the darkness of night,
so too it banishes all power of darkness and evil spirits."

Thus far Agrippa.

And indeed, experience also testifies to this, in that when a light or candle lit by the sun is allowed to burn near those possessed by evil spirits, they begin to rage and howl and eventually flee, as if something had driven them away.

This is because of a particular antipathy, due to the wondrous force of presence—
they cannot bear the presence of that solar light could not bear.

What, I ask, could be clearer for our present undertaking?
What could be more fitting and faithful in instruction?

Especially if we also consider the use and fruit of it—divinely magical—
then much more could be said about its place, time, and person.

Dear reader, what could be clearer, more convenient, more faithful, and more useful for our intention than this?

Especially if we also consider its divine-magical use and benefit, which in its place, at its time, and with its proper person is to be more fully explained.

Let one read the entire chapter and also chapter 32 of the 2nd book of the aforementioned Occult Philosophy, where he (Agrippa) speaks more extensively about the sun and its effects.

There, much good material serving this subject will be found.

Conclusion:
What more need be said?
The sun is a visible, fiery universal instrument or Catholic, that is: universal instrument, through which God the Lord, in the catholic laboratory of the great world,
from the very beginning of its creation, has worked everywhere and universally in a natural way, and continues to do so even today.

For it acts freely and constantly, for all seeds begin to turn and bring forth fruit,
and delight to act in the heat of the sun, to work in the sun's warmth.

They are also stimulated and brought forth by it;
through the sun's heat and warmth, nothing remains hidden from their heat.

As also the royal prophet David says in Psalm 19:6:

"Therefore, it may rightly be called a divine fire,
since God the Lord has used it for the natural promotion
and nourishment of all kinds of fruits in this world."

Yes, the Psalms of Solomon have called the sun-kindled fire
a holy fire, just as the Psalms and writings of the mysterious poet Orpheus do,
as will be shown in the following pages of this little book.

Concerning stones that emit fire, more explicitly explained. The verses read in Latin as follows:

Si placet e nihilo conceptas surgere flammas;
Crystallum siccis debes imponere stipis,
Ardentisque dehinc radios exponere Solis:
Qui densa sicca suo penetrabunt ligna calore,
Stupa vomet fumos, mox fumo parvus, & inde
Pauulatim parvo succedit maximus Ignis.
Semper ab antiquo SACER olim creditus avos
Nisi sacrificans isto super igne litabis
Eveniet superis gratissima victima Divis.

Translation (poetic):
If you wish flames to arise from nothing conceived,
Place crystal on dry wood chips,
Then expose them to the burning rays of the sun:
These rays with their heat will penetrate the dense dry wood,
The tow will emit smoke, and soon from smoke a small flame, and then
Gradually a great fire will arise from the small one.
Since ancient times it was held sacred by our ancestors
That unless the sacrifice is offered on this fire,
The offering would not be most pleasing to the gods above.

And in German prose:

Those fires which arise from lightning and thunderbolts,
when they strike and ignite something—especially when they hit buildings or trees—
(thunder usually strikes oak trees) are also considered heavenly fires,
which the learned natural philosophers, particularly among the Thracians,
have called "Ignes Vulcani" — Vulcan’s Fires.

That is why Vulcan, as the historians report,
kept such a fire, which had been kindled by a lightning strike
on the island of Lemnos, from a tree struck by thunder and lightning,
and preserved and nurtured it diligently for his work.

Its use is found among magicians, natural philosophers, and those skilled in nature, especially in martial matters, namely:

In the fabrication of images,

Martial seals,

In engraving and carving of martial natural-magical images and sigils, and the like.

However, this belongs not at all to our current most important subject — namely, what concerns the preparation of the Philosophical Universal Stone.

But it is indeed remarkable regarding the nature and properties of the so-called blistering fire (Blitzfeuer), which, as experience testifies, wants to be quenched more readily with milk than with water.

I have also seen a blade upon which iron drops stood, like little water droplets,
which — due to the heat of the successful blistering fire — were truly melted into it,
and yet the leather sheath covering the blade was not damaged in the slightest.

Certainly, not only for the sake of speed, but also for other secret reasons, which would be unnecessary to enumerate here, the coming of the Son of Man is compared to lightning in the Gospel of Matthew, chapter 24, verse 2.

There is also another heavenly fire,
which tends to fall from the sky in large lumps or pieces.
This was diligently preserved by the Philaeans,
heathen priests in Argos in the temple of their god Apollo,
as part of secret natural-magical practices,
and it was kept in lamps that burned continuously for this purpose.

From these heavenly fires
(wrath-fire of the heavenly powers),
many houses, villages, hamlets, and cities
have often been not only ignited but completely burned down and destroyed.

Yes — unfortunately — even in our time,
as the histories testify, and beside me, many other trustworthy people know more.

Its use or practice is the same as the aforementioned one,
in martial natural-magic matters, as noted in my Consilio de Physico-Magica Vulcani,
concerning the magical forging of the arms of Achilles, etc.,
and it has also been annotated by me.

In several places in the German lands,
it used to be the custom — and indeed even in our time —
when a famine was imminent,
to take a dry oak log,
bind it tightly with great pressure,
and rotate it vigorously —
much like a grindstone —
until, after considerable effort,
great heat was generated,
then smoke,
and eventually the wood ignited.

Thus the emergency fire (Nothfeuer) became visible.
This was received with devotion and reverence,
and used to ignite tinder and other easily combustible materials.

For this purpose,
certain completely naked virgins were often appointed,
who, with bare swords and strange ceremonies,
chants, and incantations,
presented themselves.

As soon as the fire was kindled,
it was received with reverence wood / then immediately the cattle are driven
with seriousness and devotion through the forcibly made emergency fire (Nothfeuer)
in good hope and confidence
that the plague and cattle death may thus be ended.
And as the people believe,
so it sometimes happens.

In the great wildernesses of Muscovy,
the traveler also often resorts to nearly the same method
to forcibly make fire and warm himself thereby.

Indeed, in Berlin and Cölln an der Spree,
I have seen young boys ignite St. John's fire (Johannis Feuer)
according to old custom,
on St. John's Eve,
using a mix of tar and sulfur,
in the manner of the aforementioned emergency fire procedure.

But now, for clarity’s sake,
(let us leave aside both the heavenly martial
and the Jewish-elemental fires)
and return again to the wise Magi
and the sages of the heavenly of the Sun’s fire, stating that through the Olympian Vulcan, that is, the fire of the Sun, also in itself and of itself, without any application of coal fire, can artificially be accomplished.

This is proven by the daily experience of physicians, alchemists, and apothecaries, in many different material operations:

Digestions, Solutions, Circulations, Separations, Clarifications, Extractions, Putrefactions, Elevations, Distillations, Cohobations, Calcinations, Sublimations, Coagulations, Fixations, and other spagyric labors,
that is, alchemical works in general.

Yes, even reverberations—some of the Philosophers' reverberations, especially those of the Philosophers' Fire, are found to be accomplished with Sun fire.

As seen in physico-chemical writings and laboratory secrets,
in writings and secret laboratory records of natural alchemists, it is also shown for several reasons:

Why not also, with or without the use of wood, coal, oil, spirits of wine, or of burning wine from grain.

Therefore one reads in the Books of the Wise, for example, in Morienus, page 45 and 53, that the decoction of stones is to be done in the heat of the sun.

Also: Place it in the sun for boiling.
Also: in Turba Philosophorum, Mundus, page 51: Then dry it in the warm sun until it coagulates.

Also: It is the day of the nativity of light; the sun, moreover, is the lamp of the day,

"Whom God created for our work,"
says the Rosarium Philosophorum, page 325, from Hermes.

And in the Consilium on the conjunction of the masses of sun and moon, we read thus on page 125:
The whole effectiveness of this work consists in its fire, as Morienus and Geber say.

Only the solar heat brings about a good temperament,
which the heat of fire imitates (according to nature).
In the same, page 225: by the benefit of the sun, etc.
They place it under the sun, etc.

Rhasis says:

“It is commanded to place it under the sun,” etc.
Chaste: Rule it under Sun and Dew, until it becomes the Stone.

Anthonius: In the Sun and Black Earth.

Fire, therefore (namely, solar fire) and Azoth are sufficient for you in this art.

These things are found in the same place; and similar things elsewhere.

These expressions and doctrines, the diligent reader (after my fraternal admonition) will easily be able to observe for himself in reading the writings of the wise.

It is clearly shown in the books of the wise and philosophical authors, or in the wisdom-loving philosophical writings — for example, in Morienus at pages 45 and 53 — that the cooking of this stone should take place in the warmth of the sun.

Also: Place the work to cook in the sun.

Also, in the Turba Philosophorum, the philosopher Mundus speaks.
In the 51st leaf: Thereafter, dry it in the warm sun until it coagulates or becomes hardened.

Also: The day is the birthday of light:
"So also is the sun the light of the day, which God created for our work of creation," says the Rosarium Philosophorum, author Hermes, in my edition on page 325.

And in the book called The Appendix on the Chemical Union of the Piece or Lump of the Sun and Moon, we read more on page 125: Thus, the entire direction of this work consists in true fire, as both Morienus and Geber testify.

Only the sun's warmth provides a good complexion, which warmth of the sun imitates the warmth of the fire (i.e., the inner fire of nature in Azoth).

And again in the same place on page 225: "Work through the sun."
They place it under the sun.

Rasis: That we are commanded to place it under the sun.

Castus: Rule in and with the sun and the moon until a stone arises.

Antonius: In the sun and black earth, etc.

Therefore, in this art, nothing is more necessary than fire, as has already been explained philosophically above, and Azoth.

So much is read there.
And likewise in other similar places, back and forth, in their writings.

Philosophical speeches and teachings—
the diligent reader (especially regarding this, my fraternal admonition)
will easily come to understand and observe on their own through the reading of the wise books.

It would take far too long to detail everything;
and it is also unnecessary to add all particulars here.
Let each henceforth pay attention for themselves.

But it is certainly not without reason that among some philosophers
certain indications are found concerning the sun and its warmth,
which can also be understood by way of similitude or likeness.
Thus one should assign the degree of heat or warmth in the athanor (furnace) appropriate to their work.

To the same measure as the sun gives warmth when it is in Aries, Taurus, Gemini, Cancer, or Leo — which certainly is not to be neglected in our chemical laboratories or tasks, nor to be overlooked or set aside, but rather should be closely observed and diligently studied.

Because the text cited shortly before, or the quoted philosophical sayings, are very clearly and plainly stated, and also all my other demonstrations in this present TRACTAT are rightly philosophical, instructive, and wholly according to nature — so, from such foundations and basic principles, Vulcanus Solympicus, likewise essentially and fundamentally, must be understood in such a form, manner, and way, as it is applied in the physical operation of the chemists, indeed in the highest natural works of the alchemists, in and beside similitudes or parables — to understand the aforementioned degrees of heat, the artificially and absolutely necessarily applied grades of heat, just as I have explained above and will explain further below in this teaching.

All this is done by the fire of the Sun! That in the great world all kinds of natural fruits, which require outward heat, are thus cooked through from the outside, ripened, matured, and brought to their perfection and completion.

What are we still searching for, then? Or do we still want to labor endlessly in Spagyric Art, especially in the preparation of the Philosophical Universal Stone, and particularly — at its proper time — in the second operation or follow-up work, when Ignis and Azoth are sufficient? Cum Igne Inferno — when fire and Azoth are enough, while the lower / elemental / coarse / destructive / consuming and corrupting fire nude & simpliciter, bare / base / and alone?

With that — I say, alongside H. C. Agrippa, I too say — not the life is preserved, but all naturally composed or assembled things, when applied in Chymia, are visibly separated in a manner that is unphilosophical, crude, and causes ruinous destruction, bringing finally total annihilation and ruin to the subjects, and advancing them toward everlasting death in the substances.

It shall and must be understood that the lower, coarse, elemental fire (as it is by itself and alone without animation or enlivening), and likewise the impregnation or fertilization with the solar fire or rays and sympathetic union thereof — as used by those experienced laborers and artists in natural magic, both commonly and otherwise, and still used today — is to be dismissed from spagyrics in this matter. Instead, the heavenly solar fire — mediated, indirect, yet conveyed, namely by our material coal or lamp fire through a union of physico-magical and natural magnetic sympathy — through a natural-magical union and effective magnetic agreement (that is, invisible yet powerfully attractive force of nature) — serves as simulacrum and vehicle of the superior light, i.e., Sol aris, just like a chariot of the heavens, that is, of the sun itself, and thus has a resemblance and natural kinship with the same and also of that fire used in the huts of the foundry, fueled with wood — this is the earnest and maintained holy fire (as previously indicated) — should be applied.

Otherwise, in the preparation of the Philosopher’s Stone, and especially in the second or subsequent work with Azoth, next to God's will, one will not reach a fruitful end.

However, this must also be done in the proper material, that is, in our Azoth–Magnesia, the Primaterial Catholic or Primordial Catholic Material, and in all appropriate modes; one must work properly in the Primaterial Catholic Azoth, our Primordial Catholic Magnesia, and otherwise in the proper way as is required — indeed necessarily so — that is, naturally and in true theosophical fashion.

I must also here mention the subterranean fire, the earth-fire, of which some call it the Aethnic fire, whose nature — as those experienced and deeply learned in the mountains well know — shows that nature alone is not in the generation or production of minerals and metals requires it most necessarily — moreover, it even affects the solid metals in veins and ores. By it (sometimes on its own, sometimes in conjunction with the assistance of Materia Metallorum primæ) they are gradually consumed and reduced to dust and ashes over time, as Matthesius wrote well in his third sermon of his Bergpostill, called Sarepta.

From this earth-fire, naturally comes the true understanding of the deepest contemplation, the most concealed mystery of the philosophical vessels, relating to the Azoth and the sympathetic fire — a mystery that is by no means revealed to any person, except only to those Doctrinae filii, or children of the teaching, the Magnesia Philosophorum, who — based on certain foundations of nature and truthful philosophical testimonies — may clearly and rightly recognize it. And it is also never easily written down in clear and plain terms but only from mouth to ears, in the ancient Kabbalistic tradition — faithfully transmitted, reverently received, and kept in strictest secrecy.

Let the mocker and the ignorant laugh, scorn, and slander as they will; yet let them know, for good measure, that I am well aware and certain that what I teach and write here is no mere fable.

I say once again, with deliberate consideration, that in this very matter — that is, in Alchemy — there lies a most useful and great secret, one not only unknown to the sophists but also wholly unbelievable to them; and it should vex the Devil and his mother — so, enough of that for now.

Now onward:

Until now, Vulcanus has clarified that Phoebus Coelestis, that is, the Heavenly Sun Fire and Light is Jehovah’s instrument, a miraculous IGNEUM (fire) in the greater world, naturally working many wonders — a Catholic remedy.

It is possible, necessary, and fitting that the same be true also in our case (by a mediating means, as was said above), in the laboratory or in the physical-chemical ATHANOR — that is, in the microcosm, so to speak, of our artificial work — so that, by the external heat of the Sun of this philosophical fire, it may enliven, and in the very act of the operation, draw down that most desired and fruitful spark of the Soul of the World, the Fiery and Catholic Soul, into the Matter of our Catholic physical-chemical work, that is, the Azoth Hyleali.

The heavenly fire and light of the Sun, as previously explained, is the Lord’s general, wondrous fiery instrument and tool, which naturally produces many wonders in the great world. Likewise, this very thing must also be our instrument (as is most likely assumed, and has been taught) in a natural and alchemical laboratory or Athanor, that is, in our smaller world — also called the art-world — by which, through this philosophical and thus outward solar vivifying warmth, the Catholic fiery spark (the fire-spark of the eternal being of the world) is brought into the universal materia of our natural-chemical universal work; that is, into the primal material Azoth, in and for the usual fruitful, effective operation, and is thus applied more vigorously in separations.

As I have already pointed out in Chapter 7 of my German Confession about the Hypostatic Chaos, and also in the treatise on the Philosophical Athanor, something similar has been hinted at.

In summary:
This Arcanum of the Olympian Fire, the highest, most natural and naturally-artificial fire without the slightest scruple, is not only the Alchymical Universal of the Wise, but also encompasses many other hidden natural-chemical and the like other good magical labors or works, must thus be carried out in, with, and through fire: especially in the crafting of rings and seals of astronomical-physical magic, and likewise in the fashioning of images of similar kind, and the like; in natural-magical casting of astronomical rings/seals and also of such manifold image constructions, and the like.

Furthermore, I say rightly: Just as the sun in the great world — that is, in the great and Catholic or universal laboratory of God — lovingly encourages, rightly and naturally stimulates, and effectively arouses life and powers (the scintillas animae mundi, the inner invisible sparks — the soul of the world) in all the elements universally; just so does nature itself rejoice greatly and delight in working and cooperating in the warmth of the sun.

Likewise also, were our wood/coal or else our lamp fire, ignited by the solar fire, is animated with the same — as if impregnated, enlivened or conceived — and also endowed with the same power, the sympathetic harmonic magnetism of Nature, which is a wondrous agreement, a magical concord of Nature — invisible, yet a mighty attracting force of Nature — thus united and merged in such a way that now and henceforth, always and ever:

(understood — wood / coal / lamp and flame — as also stated above — as long as they burn, and likewise in the huts of the clergy, where the holy fire was kept alive through wood — as told at length before) — are and remain simulacra and vehicles of the superior Light, of that upper light which fecundates all things in these inferior realms, promoting all things and bringing forth life:

That is: a likeness, and therefore, to speak rightly, a symbol of that upper light which in this lower world makes all things fruitful and brings life to all.

It thus stimulates, enlivens, and leads and leads it (the Sun) also into the most Catholic and Natural, into the natural commonality of our Catholic, purer (Azoth) matter of the Philosophers' Stone, into the Catholic Lapidis Philosophorum, the Spark of the Soul of the World (Anima Mundi Scintillam) — the synoptic-Catholic, our universal and subtlest matter of the Philosophical Universal Stone (of the Azoth), understandably the universal spark of the soul of the world, in the philosophical glass or artificial egg — or otherwise in other matter and in other vessels.

Yes, so finely and thus formed that this happens both naturally and according to nature-artificially quite well and thoroughly succeeds — entering into and bringing about the desired fruitful and beneficial operation. If it were to act in a commonly fruitful and effective manner, which otherwise could not happen, unless the Sun — in the wood/coal or lamp fire — were to act at the same time and with it, through mediation, as has long and often been said, with all its powers.

The reason is, as H. C. Agrippa testifies, as cited above, that Ignis of the infernal or elementary fire (in itself) are such that its properties are: a consuming heat that devours all things, and a darkness that fills everything with barrenness; while the supernal or celestial and solar heat fertilizes all things, and light grants life to all beings.

For this reason — as H. C. Agrippa also indicated above — our lower or gross elemental fire (by and in itself alone) has the property of being an all-consuming heat, and a darkness that fills all things with opacity and obscurity. The upper, or heavenly and solar fire, on the other hand, has the quality of a fruitful, life-generating warmth, and a light that brings life to all things.

When our wood/coal (be it now — as previously mentioned — either beech, hornbeam, linden, fir, juniper, etc., whatever it may be) or our lamp-fire, or the heavenly Lucerna, which always shines from itself and also acts alone with its the fabric of the entire world — penetrates both above and below itself — in the Orphic manner of the Persians, Vestals, Paracelsus, and other philosophers, that is, the Physico-Magical way, as I have taught up to now: it ignites, animates, and impregnates (understand this in the Orphic / Persian / Roman Vestal Virgin sense) according to the teaching of Philippus Theophrastus Paracelsus and other philosophers — that is, according to natural-magical practice, as I have taught so far.

When such wood, coal, or lamp fire is kindled, sanctified, or impregnated in the Spagyric oven and kept there artificially, it possesses these same powers and virtues in and of itself, and operates completely similarly — and thus also in our subject of the Philosopher’s Stone, the most pure Catholic Catholicon, the most refined universal subject of the universal Stone of the Wise — like the twelve celestial signs of the zodiac, or heavenly constellations, by the wandering sun in this lower in a conservative, not destructive or annihilative heating — in this lower part of the world — it acts for the preservation and not destruction, or at least in a restorative rather than a corrupting manner.

And all this happens by reason of the contact and spiritual harmony, both invisible and immaterial, yet real, of the magnetic sympathy of the fire of the heavens and the underworld.

Oh wondrous sympathy! Known and credible to the orthodox philosophers of the Sun!

I say, it is spiritual and invisible, and yet real and true, a drawing force inherent in nature, a harmony by touch, more of a union between the upper and lower fires.

What a marvelous harmony this is — known only to the true and natural philosophers who teach according to Nature’s law — believed only by those philosophers.

The Jewish Martial Magnet stone (as experience proves) radiates its spiritual or psychic powers invisibly, even through thick wood or boards, and indeed sewing needles and several other light ironworks can be moved and stirred by it. For example, the magnetic stone I saw in Hamburg at Dirick Michaelsen the compass maker’s shop could lift a long iron rod weighing over three pounds, drawing it upward and holding it aloft.

Why then should it not also be possible that, from and through heat, such penetration or permeation of solar forces, virtues, and effects might occur in and through our philosophical works?

Why should a student of physical magic and a knower of natural wisdom doubt this, especially when many wise men teach such things, and sound reason does not object, nor is it contrary to the possibility or nature of things?

Since such things are taught by many wise people and are not opposed to sound reason, and do not conflict with the potentiality of Nature, but rather agree with it — even more so, are wonderfully consistent with nature — this sympathetic influence of magnetism and the invisible cooperation or interaction with the solar power Lapidis the most purified AZOTHIC matter of the Philosophers’ Stone (through the philosophical furnace), into, with, and under our infernal fire?

The descending rays of the Sun, into the most refined and Azothic matter of the Philosophical Stone, pass through the philosophical furnace, with and under our inner fire — since from both fires (IGNIUM) arises a physico-magical sympathetic union, a special fire: natural, magical union, agreement, and a natural inclination to unite and act in harmony.

As I teach and as many other true philosophers beside me have long faithfully taught, so too has this been presented and later will be demonstrated in all kinds of future arguments, with grounded certainty and sufficient testimony.

In summary:
Just as the Sun shines upon all, and the Moon stimulates all — that is, with internal virtue and its conserving service it heats things —
so too does the Light preserve all.

In the same way, just as the Sun, with its heat and powers, shines down from the high heavens, causing the earth below and its stones to grow warmer and more fruitful of Nature — into rocks and mountains, as well as into the Neptunian watery spirit, into the sea and all other waters — in their own manner it mightily penetrates, assists all the same fruits and plants there, and furthers their growth; and thereby nourishes, revives, and excites the entire sublunar globe or lower part of this world, through its fruitful activity.

In the same way, it is nourished and supported again, and, just as tenderly as it is guided and directed, so it proceeds in sympathetic cooperation — that is, in a natural affinity and agreement with the warming of the sun (or, where more conveniently applicable, through the use of coal fire or lamp fire). It is then fed with clarified or purified tree or other oils, such as — depending on the local circumstances — those oils which flow abundantly from the mountains and rocks, and which are commonly obtained and easily acquired: Petroleum, etc.

Or, also, with the purest and subtlest spirit, that is, the alcohol of wine, or aetheric spirit from grain, drawn by distillation in the lamp with the golden — or with threads twisted together from golden fibers — or otherwise unburnable (like alumini plumos, that is, feather-white, either silky-white or long and completely cut, or else artfully spun or twisted together). Likewise also from silken, or from incombustible fibers of flax, is composed our philosophical earth, the apostolic vessel, and in it is also placed the philosophical seed in glass, so that the rare powers must proceed from it and bear their fruits (by the will and blessing of God), one after another, and present them, alongside the Jewish plants in the great world.

From this can also be seen in P.T. Paracelsus, Labyrinthus Medicorum Errantium, Cap. 4.

It does not contradict at all what is found in the Rosarium Philosophorum Magnum, the Book, or the Great Rosary of the Wise, so named: to this point, one might add that it also speaks of fire, of multiple kinds, and of the manyfold fire...

The true response or answer to this can be drawn both from the same sources mentioned, or indeed directly from this present treatise, and can easily and satisfactorily be gathered by every lover of truth, without needing to spend as much time on it as has previously been customary.

Let the reader also use his reason and senses a little.

From the mystery revealed thus far, now hear further the speech of P.T. Paracelsus, in the 4th book Philosophiae Sagacis, chapter 5:

The heavenly sun (that is, the first light) appears, radiates, and infuses its powers into all bodies, into the very center, through and through, just like through glass.

Thus, its power penetrates the sea down to the deepest bottom.

Thus the earth—without damage—likewise, like a lightning bolt, it goes through to the innermost ground.

Thus the air, through all its chaos.
Thus the fire, which is the heaven, through and through, into all generations that come from the elements, it passes:

Through metals, the mountains, the stones, the cliffs, wood and what more is: thus, that in the middle is nothing, where the power of the sun is not.

For against the power of the sun, because of its great subtlety, all bodies are like glass — even if our eyes cannot perceive it — but these are tenebrous (dark) bodies, dark places and layers, yet against the sun all are diaphanous and transparent, see-through and open — just as air is in all things, and passes through.

Thus far Theophrastus Paracelsus.

If this is so (and every rational person may reasonably conclude for himself), then the heavenly solar forces, in the said manner, penetrate into the very center of the sublunar globe, into the middle of this great earthly sphere, alongside the subterranean fire (or earth-fire) as previously mentioned — around the metals, gems, and minerals, and the primary matter of all subterranean things — around and among the metals, precious stones, and ores, yes, all the things which are naturally generated in the belly of the Earth — from the first material can operate effectively or have influence; for both in the greater world (macrocosm), as well as in the lesser (according to the doctrine of Hippocrates), i.e. in man (microcosm), all things are, in their own way, capable of mutual harmony, interflowing, concordant, and in agreement.

Since, both in the greater (macrocosm) and — according to Hippocrates' teaching — in the smaller world (i.e. man), all things are bound and flow together in unity and agreement in their own fashion; thus they are interconnected and in harmony.

For what reason, then, should the said heavenly virtues not be captured and ignited by coal or lamp fire, which receives the essence and nature of the burning rays of the sun — and also due to this contact, this physico-magical magnetic force often arises — because of the frequent pull of natural attracting power, a natural-magical convergence and contact, a spiritual interweaving sympathy, and a most refined inclination toward union and conjunction — with, against, and toward one another — which constantly reside in the furnace of the philosophers, in the philosophical oven be drawn out?

And should they not also be drawn through the (respectively, according to the circumstance) thin oven cap and glass into the matter of the physico-chemical work of the Catholic Universalist, solarly and conservatively, into the universal material of the natural-chemical universal work — following the forces, virtues, and operations of the sun — and thus operate in a preservative manner?

Certainly, it is very reasonable to judge that in this our physico-magical, naturally-magical kindled fire, we now do not simply capture a coarse elemental flame, but rather, we gather and truly or essentially possess solar coal or lamp fire, containing (organically and, as it were, in the center or in a certain optical bundle) the complete superior virtues of the sun entirely; (instrumentally, and just as in a single point where the tightly gathered rays are brought together) the upper sun-forces and virtues completely and all of it!

And all this, as often stated, is due to the magnetic sympathy of the superior fire with the inferior, in physico-magical, invisible and spiritual contact, for the reason—as often noted—of Nature’s attractive or magnetic quality, of an invisible natural-magical and spiritual agreement, a touch of the upper fire with the lower.

Of this, among the inexperienced in the secrets of Nature, among the pseudo-learned, there is great silence.

Yes, there are still quite a few lofty, puffed-up, pretentious types—mostly and in large part those who are merely learned in Greek and Latin languages—who, in the light of Nature, are very blind and superficial teachers, together with their disciples and followers, who are so possessed by the spirits of darkness and the lies of the masses, so blinded and driven that they must be considered, with their ornate and apparent pretensions, as being fit only to be scorned, and far removed from the truth of natural light and timidly dismiss [them]. God grant it—how highly and how much more capably have those taught who are experienced in Nature, than those who, though learned in other ways, have poorly built and wrongly taught!

But I am of the opinion that sensible people, who recognize the simple truths of Nature—as these have been revealed and brought to light by experienced people—will value them much more highly and accept them more willingly, than the Greek and Latin, maliciously syllogized lies, and presumptuous conclusions presented here.

With the noble weapon ointment (called unguentum armarium in Latin), which—as has already often been stated—rests on the foundation of physico-magical contact, invisible and spiritual, that is to say, magnetic, natural-magical, and invisible and spiritual, it is of Nature’s own attractive or magnetic force arises wondrously from here—thus it also follows that: since the aforementioned (only from erroneous books and the shallow brains of superficial sciolists and petty physicians), full of error, and from their own foolish heads, untimely chatterers and unprofitable babblers about natural things, bring the same nonsense—not naturally nor truly, but in an unnatural, excessive way—into their unnatural, bloated foolish heads; because they recognize no other physico-magical contact or natural connection than that which is merely corporeal, crass (O thick-skulled ones!), and visible to the bodily pores—corporeal, gross (O thick heads!)—and wish to know and acknowledge nothing other than what is visible to the physical eye:

Regardless and unconsidered, they ignore what wondrous and admirable Nature—which daily brings forth much that is unrecognized among us—again and again demonstrates splendidly and bravely. For what their foolish minds cannot then, to them, it must be downright the Devil’s work! Phi Bestiae! Woe to them!

That is, unfortunately, how it goes when someone, without the help or auxiliary use of nature-born alchemy and natural good magic, wishes to be a physician or one knowledgeable in nature! What is to be done? Since lies, once they have the appearance of truth and possess their own tools and instruments, can take root, one must not let oneself be too easily misled by such things.

The Devil himself parades around, comforts, and boasts in his devices. But one must not watch silently nor allow such things to proceed. It would require someone with great diligence, who could expose and correct all such fools and their nonsense—which I, Dr. Heinrich Khunrath, neither claim nor pretend that I can or should do.

Let it remain at this. Also, in the advice or reflective consideration previously mentioned above—concerning Vulcanic or even naturally-magical preparation of the armor of Achilles, or the forging of the armor and weapons of the Greek war hero Achilles one finds a bit more on this matter.



One should also know that this our mentioned coal- or lamp-fire, at the beginning of its ignition—where it is visibly ignited by the sun itself, through a crystal or a concave mirror, or directed into a round vial suitable for this work, filled with cold water—whether through the round crystal, or a suitably arranged mirror, or through a conveniently arranged circular vessel filled with cold water, a vial visibly ignites, and this is thus rightly called a physico-magical or rather natural-magical fire-making, according to proper order, as has been declared above, and in accordance with the manner and time, that is, on the day and hour of the sun, when the sun enters the celestial zodiacal sign of Aries, during the month of March, at the beginning of the new or renewed year, in the customary way—as explained sufficiently before—at the right time, that is, on the day and in the hour of the sun, even if the sun enters into Aries in March or Spring, at the beginning of the new or renewal year into the heavenly sign of the renewal (or else at some other time), it flares up or is caught—and as soon as it is caught by the spiritual contact of the sun in a magnetic and sympathetic way, through the previously mentioned spiritual-natural contact, magnetically and naturally combined in agreement and inclination—then also, our lower coals or lamp fire gathers into the same [state], as if in itself there were a magnetic harmony, sympathetically united and suitable subject, wherein the solar forces are collected by magnetic correspondence and sympathetic agreement—as a unified and suitable medium for the virtues and operations of the sun’s powers, virtues, and effects, as stated—from the moment of ignition, from the first kindling, onward continually without interruption, as long as the fire does not accidentally, by chance, become extinguished or interrupted of the same (which is admirable, as the Wise teach!), which though marvelous, is nonetheless taught by the wise: that at the proper time, through this fiery and convenient medium, the properties may be irradiated or poured into any subject suitably predisposed and aligned—previously well-arranged and appropriate subjects or things—by the nature-born magic of the philosophical process, in a moment, in the blink of an eye, and then easily irradiated or infused, beamed in and poured in.

So much shall suffice for now.
With Paracelsus, in the books De Tempore, one may also find something on this matter.

Hoc in Praesenti addam:
This I will now additionally state here:
A natural Magus who works alchemically and philosophically, and operates or labors accordingly, must be advised that during the time of his labor and operations, at the time of his efforts and works, he should use a particular lamp—either golden, or made of alumina plumosa—crafted with white, non-combustible wick (as described and taught earlier), this heavenly fire or solar ash: namely, Ignem Mithriacum, or solar fire, should be prepared artificially and cautiously, in a quiet place, so that the flame is not easily extinguished by the wind (whether in an Oratorio or in a Laboratorio), following Roman Vestal custom—without interruption, always burning, preserving the fire constantly.

If by negligence or by other accidents or hindrances, the fire in the Athanor or the artisanal furnace is extinguished or goes out, then one may again light and restore it in the furnace, either with coals, or purified oil, or spirit (whether of wine or wheat), i.e., the spirit of wine or grain, which again in the furnace can be reanimated solariter, enlivened sun-wise, and ignited and maintained.

If such were the case (especially in wintertime or also at night or in the dark early days) restoring / the visible and sensitive sun / the fire could not otherwise be reignited again / whereby, as a consequence, the work would suffer obstruction / unless the coals or lamp-fire were harmoniously reunited with the celestial sun, with the lower sun, not only in a moment, almost in an instant, but also just as it was before—harmoniously married, joined in a sympathetic and concordant union.

And not only that, but it also becomes partaker of all the virtues of the sun, which had been steadily gathered into the ever-burning philosophical lamp-fire, as into a suitably prepared subject, the whole time, from the moment of first ignition, diligently and continuously accumulated.

From this frequently mentioned mystery of the philosophers—the external solar fire—it may also be inferred in certain respects, and according to opportunity, that it can be understood philosophically in such a manner: namely, what the venerable Doctor Theophrastus Paracelsus writes in Liber I. Alchymiae, chapter 1, On Simple Fire, namely that always alive, and possesses an effect and property. Likewise, the solar fire (he says) is that which is made alive by no other.

Therefore its nature, power, virtue, and property pertain to the Archeus of Nature, the essential or inner elemental fire of the light of Nature, of the elements and their fruits—namely, the enclosed fire of Nature—as God the Lord placed in the creation of the world, in the first constitution of things, and instilled into His creatures at the beginning of the world.

But it is hindered or burdened by the superfluities of corruptible, destructive, and excessive qualities; it is obstructed, suppressed, and heavily weighed down by earthly dross, so that it does not easily emerge or operate in action, nor enter into daily efficacy or dominion to stimulate and stir up powerfully.

And just as this simple fire of the Sun was appointed by God in the great world, so is all hidden, invisible fire—that is, the soul (anima) sparks of the World Soul (Mundi scintillas) are wondrously and miraculously scattered throughout the whole universal world, especially within the sublunary globe, the dark shadow of the world, which bears through this vast structure the entire great world. But most especially in these lower earthly parts, they are wondrously and miraculously spread and distributed or destroyed, sensitive, and in them or through their operations made visible to the eyes.

Thus also in this natural and fitting art, which is Alchemy, owing to the harmonious sympathy of magnetic attraction, due to the natural agreement of the previously mentioned sympathetic magnets, or the attracting power of nature, it is such that, through Solympic (solar) natural-according and artfully animated coals or lamp-fire, in the Athanor of the Philosophers (by which is meant my philosophical Athanor with the spherical glass lamp and unburnable wick—very useful), it is stirred and awakened like the sun, so that invisible secret fire of Nature, the MATERIA of our Catholic Azoth, in the philosophical glass, of our pure universal matter of the Azoth, in the philosophical vessel—as the sun otherwise operates here and there in the wide, great world. Just as in the greater world, in the macrocosm, without either a visible or invisible cooperation with the action of the sun, nothing can be generated: so too in our spagyric, artistic microcosm, that is, in the philosophical glass and furnace of nature (from the earth), nothing is to be hoped for, produced, or brought forth without the addition or application of the celestial simple solar fire, conveyed through coals or lamps, as has been rightly read and heard until now.

In summary of summaries: this secret of the solar fire is one of the foremost natural-artistic main points in alchemy, without which of the Philosophers’ Stone (Lapis Philosophorum), in the true and proper matter of the Stone of the Wise, and otherwise (concerning chemical manipulations), if all were rightly carried out, one could never reach a fruitful, desirable end in a wholly natural or nature-conforming artificial way; just as any reasonable person—based on the previously discussed causes—must prudently and clearly conclude for themselves.

The solar fire consists in its essence and conserving forces, that is, it is preservative in and of itself. In contrast, coarse elemental fires, all of them, require this one thing if they are to be not only preservative, but also not merely destructive; good, preservative, and not finally harmful or corruptive.

For these (the coarse elemental fires) must receive their fructifying power, their force to make fruitful, now again in the previously described form, from the Sun, and thereby be endowed with those same forces and virtues just as [the fire] is animated and enlivened, so also must it serve in Physica Chymia, in natural alchemy, to promote nature and fruitfulness.

Paracelsus, lib. 10. Archidoxorum, De vita longa, likewise in Tractate 7, De Thermis Piperinis, says:
"The sun passes through the glass and transforms that which is inside the glass according to its nature."

Whoever has ears to hear, let them hear what the Spirit of Truth says to the children of doctrine—especially in the book Paragrano Medicinae, column 3, which is ALCHYMIA, where Paracelsus faithfully teaches us:

“To a physician,” he says, “it belongs to have knowledge of what calcining is, what sublimation is (as also what reverberation is, and all the other Spagyric operations and manipulations); not merely with the hand, but with the inner transformation that these aim toward more than the external.

For through these things or operations—as they are applied in preparation are applied, they provide the subject—that is, the material one has at hand—with the maturation which Nature would not have granted it on her own. Therefore, the physician must possess skill in this process of maturation.

For he is, so to speak, this autumn, summer, and digestion—that is, the cooking—which must bring the matter to ripeness, and through art must cause it to mature or become ready.

But consider, he says, Theophrastus further states:
"The fire is the earth or field, into which the seed is sown or placed, sealed in the glass. The seed—that is, the subject, the matter—taken for preparation into the work.”

Man, the laborer, is the order: he arranges and prepares the field, which is the fire; he governs it in its degree as is proper, according to the nature and property of the seed or material.

And this earth or this fire is the sun—thus earth and firmament become one in this Spagyric or other preparation. In this kingdom of earth, in this firmamental inner fire (which is the sun), the arcana are cooked.

So far, as cited from the previously quoted book of Paracelsus. Deo sit laus. Praise be to God.

One should note: In the great world (macrocosm), the seed of a thing lies in the earth, seemingly dead, and cannot by itself alone come forth into growth—unless it is moved by external light and warmth, or by invisible and spiritual forces and influences.

These spiritual forces and operations of the sun (alongside beneficial rains or other fitting nourishment) further this process. And where the sun and heavens do not operate with power, there it withers, dies, and bears no fruit.

The same applies here in our Chymic labors, or alchemical works:
The internal agent and essential formative power of our material in the glass is the inner worker—the essential and formal force of our matter rests in the glass like one sleeping, lies quietly, and does not work by itself.

Vulcanus Azoth their invisible internal force, the Archaeus and Iliaster, i.e., the Anima Mundi (Soul of the World), whose universal scintilla lies within it, so that the invisible inner fire of our Azoth—like a universal sparklet, as it has been scattered throughout the shell of the world—almost does not operate as long as it does not feel the proper external warmth, and is not stimulated or excited by it for operation or activity.

For it rarely acts on its own; Nature delights in action, and is equipped to work when the warmth is suitable:

Since nature is inclined and ready to act in comfortable warmth.

Now, if the powers of the sun—as said often above—are in the aforementioned manner coupled and united with the coal or lamp fire, they act in the indicated philosophical matter, lying in the glass.

Then the inner, invisible, resting fire (ignis naturae), the natural fire of nature, begins to act — that is: the potential or powerfully acting essence of the matter of Azoth, the force of such force and impulse of the Solympic Catholic Fire is constantly felt, encourages itself—and indeed takes pleasure in its very agreeable, life- and fruitfulness-promoting warmth—so that it may diligently act, can, shall, and will operate constantly and proceed fruitfully (provided all external and internal dispositions are rightly arranged).

For if all else that is necessary is ordered both externally and internally, it will always and continuously proceed without interruption until it reaches the goal or term appointed by God—ad apulsum usque, as the learned say—until its perfection is attained.

Thus, from what has been stated, let everyone for whom the truth is of serious concern conclude:

Since the influence of the Celestial Sun is so great in the promotion of both natural and artificial things, and of highest necessity, it was wisely said by the Ancients that:

“There is nothing more useful to be found in the world than salt and the sun.”

For the heavenly sun, in promoting nature and also nature-proper–artificial matters have such great power, and the same is therefore exceedingly necessary; just as the wise of old have said, nothing is more useful in the whole world and condition than salt and sun, as also shown in my confession or declaration about the Hylaic Chaos.

Therefore I conclude and say: everyone sees that for the sun’s cooperation or influence—especially in the physical-chemical Catholic work, in the naturally proper universal work (particularly with and alongside the highly purified Azoth, through the help of art, universally), it is absolutely necessary and that it must be used, both naturally and artificially, in its proper degree, at all times.

This can be very well arranged and conveniently accomplished by means of our stoves and lamp fires (as taught in my treatise on the Philosophical Athanor, for the proper degree of fire).

Certainly / certainly / it must be Vulcan Solympicus must be very carefully considered and applied in Spagyria by every artist; otherwise he threshes empty straw and wastes his good time with harm, mockery, ridicule and in vain—into an art of the universal from the proper matter, from true matter next to God's will and blessing, which nature-properly and artificially prepared does not wish to be lacking. If one does not do this, one becomes a child of confusion.

Finally, then—when I have become somewhat wiser through harm—I will perhaps now, or perhaps too late, consider and reflect upon it, as I, D. Henricus Khunrath, have wished to convey to you in this my philosophically teaching discourse, in this treatise.

As colophon or conclusion, I add this:

This must also, as a conclusion, and as an additional note, be stated here:

It must (as is now often rightly said) in the preparation of the Philosopher’s Stone (where Azoth & Fire must suffice, since one should be content with Azoth and fire, solar cooperation of the suns' influences (just as also in the great world) must be applied; otherwise there will be no good end—that is the end of the song.

All the sayings of the philosophers, All sayings and teachings about fire, about Fever, are not only to be understood concerning the fire’s heat in proper degree and just regimen, that is, the quantity or external quality; about convenient degree and proper governance of the heat of the fire, that is, from its outward strength or weakness in manner or mode; but also equally concerning the nature of fire and its external quality.

This is sufficiently proven in the present treatise by me, that the nature of this fire in its inner property, power, virtue and effect, as also is shown and demonstrated in this present little book of mine.

For both the Infernal Fire, i.e., Elemental, and the Celestial Sun, are
physico-magically joined together in one purifies the lower, that is, the elemental
fire, and the heavenly sun naturally and magically joined together bound into one and united or married, and the physico-chemical, naturally proper alchemical artist arranges it thus: as the inner heaven is naturally infused, so too shall the philosopher, if he allows it, not lack anything, with God the Lord’s blessing and fruitful remembrance in the Oratorium Theosophically and not Kabbalistically, through unceasing prayer, to obtain.

For God is near to all those who call on Him without hypocrisy, in spirit and in truth:
such obtain from God whatever they ask and desire.

More on this shall be shown at another time in its proper place, namely, in a special treatise written by me, how in the Oratorium, in the prayer-house, with God—as the only giver of all good — one may invoke His divine blessing according to true Christian Kabbalah.

This is assuredly a true Aurea Catena Physicorum, a golden chain of the physicists The physico-magical practitioner contracts the marriage of Heaven and Earth (Cœli and Opis), acting as the natural philosopher, like a golden chain and naturally magical ring, to establish a union between heaven and earth. Through this (mediated by the Sun), the lower is united with the upper—that is, the earthly with the heavenly—in an admirable union, both physico-magical and physico-chemical, after a wondrous combination, naturally-magical and naturally-alchemical. In this way, they are so conjoined, bound, and married that henceforth and forever there remains a magnetic spiritual contact, a magnetic spiritual connection, and a sympathetic harmony—a natural agreement of attraction—working wondrously between them and manifesting itself truly and effectively.

In this external physico-magical fire, all sublunary things are to be made fertile. In this naturally-magical outward fire, which encompasses everything in this lower earthly part of the world Whether visible or invisible, in imperceptible ways, all is promoted toward fertility.

The Sun must and shall be naturally and artfully prepared in the laboratory, and become the Azoth Mundi—the primordial and universal Azoth of the sages—primordial and Catholic, the primordial and universal Mercurius of this world. The Ignis Naturae is the internal Catholic fire of nature, within the external Catholic fire. This Catholic or universal inner invisible fire of nature is, in truth, the same in essence as its outer visible fire of nature.

Through this, one may attain the same by physico-chemical, divine-magical, and Christian-Kabbalistic means, naturally-alchemical, divinely-magical, and Christian-Kabbalistic means—to obtain the Urim of the theosophers concerning the bodily and secret things: that is, the bodily Urim or fire of those whose bodies are, in God’s wisdom, the most hidden bodily Urim or fire.

More of this is well-founded and explained in my Confessio, in the Amphitheatrum Sapientiae Aeternae, and in the exposition or any further explanations of the same, nor elsewhere, shall be provided by me except with deliberate intent and future notice. For up to now there has been no more learned and well-explained description of the Philosophical Fire—nor can there be—for it is the secret life of the elements along with their fruits and desirable powers. This is naturally and artfully Catholic, that is, common or universal according to nature: animated or enlivened, visible to our physical eyes, and a glowing and flaming fire perceptible also to other senses—the fire of the Chaldeans, Persians, Greeks, Romans, and other peoples of the Magi. This is the essence, and also the source of the doctrines of other true philosophers.

With the natural, and by art prepared, ever-burning and eternal fire and warmth, enclosed in a sealed glass without external air, the same elemental fire of nature burns when confined—and dies out again in open air, as is shown in Italy near Aeseta in the Padua region of the mountains, as Hermolaus Barbarus reports in the Corollary on Dioscorides where he speaks of the waters in common; afterward also in the Neapolitan regions, in the Netherlands, and even recently in our own time, found in the Archbishopric of Trier. Of this also speaks the old author of the beautiful and highly useful little book Apocalypsis Spiritus Mundi secreti, that is, Revelation of the Secret Spirit of the World, and he recalls the end of the same with the following words:

"And Lampadis says: the lights, if they are mixed with the spirit itself (suppose when it is in its body more than perfect), they are not extinguished, but will remain eternal, without any diminishment of themselves."

That is: the wick of a lamp, he says, when it is filled with this spirit, when it has been thoroughly mixed in its more than perfect body, does not extinguish, but burns on and on until the end of the world, without losing anything.

By this, I say, it is certainly not meant that the philosophers used this in the preparation of their stone externally and outwardly as something absolutely necessary where he speaks of the waters in common; afterward also in the Neapolitan regions, in the Netherlands, and even recently in our own time, found in the Archbishopric of Trier.

Of this also speaks the old author of the beautiful and highly useful little book Apocalypsis Spiritus Mundi secreti, that is, Revelation of the Secret Spirit of the World, and he recalls the end of the same with the following words:

"And Lampadis says: the lights, if they are mixed with the spirit itself (suppose when it is in its body more than perfect), they are not extinguished, but will remain eternal, without any diminishment of themselves."

That is: the wick of a lamp, he says, when it is filled with this spirit, when it has been thoroughly mixed in its more than perfect body, does not extinguish, but burns on and on until the end of the world, without losing anything.

By this, I say, it is certainly not meant that the philosophers used this in the preparation of their stone externally and outwardly as something absolutely necessary should ever have to necessarily use it, as if it were indispensable—namely, that previously mentioned secret aetheric, celestial, incombustible spirit—of the most exalted kind, the secret spirit of the philosophers’ Catholic stone, more than perfected and fixed, alongside the most hidden of all things. From it proceeds their Universal Stone, as the philosophers themselves have claimed or derived. Therefore, no one should direct their aim toward obtaining such a fire as just described, for the philosophical Catholic work and the highest, most universal and supreme undertaking, unless it is first externally employed with the Azoth, and used in its form as necessary, only after the Lapis Philosophorum is already present; for the outward fire, in which the Lapis Philosophorum is perfected beyond perfection and more than complete, must already be present.

Before that, and even before the Spiritus Mundi Secretus is united in its spiritual body with the higher spiritual and Azothic form The secret spirit of the world, in its pure spiritual Azothic body, is exalted to a state of more-than-perfection, or raised to a higher completeness.

There may be an occasion related to that blazing fire mentioned in the second book of Moses, chapter 32, verse 20, where it is read that Moses took the calf that they had made, burned it with fire, ground it to powder, scattered it upon water, and gave it to the children of Israel to drink. (And what a strongly effective, perhaps even miraculous fire that must have been—so powerful that common elemental fire cannot extract from gold as much as this one possibly could.) That matter shall be dealt with elsewhere, in another place and at the appropriate time, should it be necessary to provide information on it.

It does not properly belong in this present treatise.

What concerns the preparation of an eternal or ever-burning fire and light, from the conclusion of the twelfth book From the Book of Natural Magic by Johannes Baptista Porta the Neapolitan, and also from the so-called alchemistic Book of Lies, called the Golden Fleece, attributed to Trithemius, a similar preparation of lamps is claimed to have been introduced, and by certain ignorant persons is presented as the secret outward fire of the philosophers. Such things are fantasies that cannot withstand scrutiny by natural experts and philosophers experienced in alchemical fire knowledge. These are and remain only delusions—these so-called kinds are rather mockeries of the ever-burning, eternal fire. They are delusions and vain fables, regardless of how stubbornly they may be defended by some, whether out of ignorance, affected envy, or innate quarrelsome malice, against the bright light of truth.

Thus I also cannot remain silent concerning what is mentioned in a certain letter of Johannes to a certain Pontanus printed in the year 1580, in a letter first circulated that same year, written by someone who calls himself Johannes Pontanus, regarding the philosophical fire by which the Stone of the Wise is prepared. In it, the following words are read:

"It is mineral, equal to our fire, continuous, does not vaporize unless overly excited, partakes of sulfur; it is derived otherwise than from ordinary matter; it dissolves everything, melts and congeals, calcines similarly; and it is artificial and can be found; it can be composed without significant cost—at least with small expense. And that fire is one with moderate ignition, simultaneously performs all proper sublimations, and is discovered only through deep and profound thought."

"It is," he says, "our fire, mineral, even, steady, constant, does not smoke unless it is too strongly heated or excessively intensified. It is a companion and partial substance of sulfur. It is derived from elsewhere than from ordinary matter it crushes everything; it dissolves and coagulates; likewise, it also calcines, and is very skillfully discovered. It is a useful fire without cost—or at least with very little—and the same fire is maintained with a very gentle heating, which performs all necessary sublimations, and can only be understood through the deepest and sharpest contemplation. Such a fire, he says, is the proprium agens, the proper active agent, the true worker in the philosophical work of their secret stone.

To this I say: this is because this Pontanus, in the aforementioned epistle, acts among all true philosophers most disgracefully, causes great shame, and deeply offends by claiming that he opposes nature, the art, and indeed all true teachings of the nature-conforming philosophers. He places truth into contempt and shame—despite the fact that (according to his own confession) the philosopher's stone has many superfluities, that is, impure excesses yet (though high) it is very easily accomplished with the living God assisting, to transform it (without burden) into a very pure substance or matter, by means of the aforementioned fire. If someone attempts to separate something of this kind from the true subject, thinking it to be useless—such a person truly knows nothing of philosophy. For, he says, the superfluous, impure, base, and foul, and the entire substance of the subject, is perfected into a spiritual, fixed body by means of our fire. And this the wise have never been ignorant of. Therefore, few attain the art, thinking that such superfluities and impurities are to be cast off; but our fire separates nothing from the matter, it does not divide the pure parts from the impure (as all philosophers say), but rather transforms the entire subject into purity.

The error of this art, then, lies in not seeking the fire which transforms the whole matter into the true Philosopher’s Stone. So study that well.

That is,: “Then,” he says, “the fire…”

The superfluous, the impure, the offensive and useless, indeed the entire substance or matter of the subject, is transformed into a Christian, pure body through our fire. And this has never been hidden from the wise. For this reason, very few attain this art, because they imagine something superfluous and impure remains. Yet this fire removes nothing from the matter; it does not separate the pure from the impure (as all philosophers teach), but rather transforms the whole subject into utter purity.

Therefore, the reason for failure in this art lies in not discovering, possessing, and applying the fire that transforms all matter into the true Stone of the Wise. So be diligent, apply yourself, and be earnest in this matter.

Now then, I say, this Pontanus—completely unphilosophically, as has been described so far—conducts himself in such a way that it is clear he lacks the proper, nature-conforming and sound philosophical judgment also in this point regarding his so-called philosophical fire, he has exposed himself to natural and artistic experts and lovers of truth as entirely unphilosophical. Indeed, it is manifestly the case—what he presents is absurd and obviously false in philosophy, because it directly contradicts common sense, the known principles of nature, and universal experience. It is entirely invented and publicly contradicts truth in philosophy.

For he goes directly against all common sound reason, and against those well-known and established principles of nature, and indeed against general experience. Moreover, we are taught by it about the purifying separation of the impure and superfluous things of the great world—of the works within it—by fire, into a new heaven and new earth (as in Isaiah 65:17, 2 Peter 3:13, Revelation 21:1).

And also of the small world—that is, of man—purged from sins and also from the body the detestable impurities into purification, resurrection, and renewal toward eternal life (which is the goal of both clarifications, following the separation and cleansing of impure superfluities)—a model and instructive example of the Philosopher’s Stone (which it most certainly is)—is something quite different than what this nature-fantasizing dreamer and unbiblical Pontanus describes.

Otherwise, one might almost suppose he meant, by his fire, some kind of mineral sulfur—namely, that he had used it in a soft-flowing form instead of the bath, ashes, or sand, etc., as a means within a well-sealed, strong vessel that housed the philosophical glass. This would be understandable, given that the previously mentioned properties of his fire indicate its mineral nature. The same qualities are indeed found in sulfur, as every experienced chemist can recognize through comparison of the effects of common mineral sulfur with the properties attributed to Pontanus’s fire, one could rightly conclude the same. And if someone were already using this mineral sulfur—or some similar substance, whatever it may be—as fire in their chemical operations concerning the Philosopher’s Stone, together with Azoth, and wished to use it accordingly, it would nevertheless have to be rendered into a flowing form by yet another external fire and maintained in that state.

But what kind of fire would be truly natural, and how to possess it and apply it philosophically—this is precisely what I, Dr. Henricus Khunrath (praise be to God), have rightly treated philosophically in this present treatise of mine. Listen then, master or student—what can you do? I will carry on—you will likely have to fall behind and remain silent among those uninitiated in the secrets of nature, while the truly knowledgeable keep speaking.

Believe me truly, I remain unharmed in this matter—for your sake.

Now, concerning the true agent Naturale and the proper internal mover, that is, the inner motor: namely, the invisible fire of the Stone, which properly dissolves and congeals, which fixes and is fixed—the inner and natural worker and mover—namely, the invisible fire of the Philosopher’s Stone, which truly opens and closes, seals and is sealed, always in equal measure and proportion, and brings forth true wonders (since it is a real and essential spark of the fire and light of nature, indeed the most secret soul of the Azoth itself, and consequently the inward and invisible fire of the sages),

A spark of fire, and indeed the intense, essential flame of nature—yes, the secret soul of Azoth itself—and thus, the inward, invisible fire of the wise, has therefore a different role and is applied accordingly in its proper place in other writings of mine, I have also treated this matter extensively and sufficiently.

Therefore let good Penotus and others, for now, remain calmly unconcerned as to whether I know something of the matter or not. Let it be understood that I am here only treating the philosophers’ secret, outward, visible fire of glowing heat and flame, and not the innermost and most hidden invisible one.

As for the construction of the ovens, as well as the regulation of the degrees of fire—governance of the fire—since every work requires its appropriate strength, whether strong, weak, or gentle, any artist who wishes to labor must first, without my instruction, reasonably know this himself.

For everything concerning the second operation or subsequent work of the Universal Work is sufficiently provided in my Philosophical Athanor, also illuminated by the light of sound reason and firmly grounded in philosophical truth and of its useful application, both in practice and doctrine, as fitting for peace.

In the present treatise, I chiefly deal with the nature and inner quality or property of the philosophical, Catholic-animated or generally infused fire—likened to sun-impregnated coals or lamp fire—which is known to very, very, very few chemical artists and is even less commonly used. And thus, to the doctrinal son, faithfully devoted to nature and also to philosophical writings, I offer well-grounded guidance and sufficient instruction on what that outward, visible, glowing and flaming fire was, which the Chaldeans, ancients, and other true philosophers used—both in natural and supernatural good magic, and also in nature-conforming alchemy, especially in the preparation of their stone from pre-material, Catholic Azoth, the universal stone, in the second operation used in the second or subsequent operation. And every child of the teaching, as a son of the philosophers and faithful follower, who wishes to undertake something especially noble in these long-concealed good and secret arts, must also use this even today as something necessary. Whoever seeks counsel shall also find help.

May God enlighten all artistic minds who nobly desire to use their good intentions rightly and send forth the sincerity of their hearts to God on behalf of themselves and their needy neighbors—that they may not only see, know, and recognize the truth of this mystery, but also act against and reopen the gates closed by the deceitful sophists, in which so many persist, and finally, at the proper time, receive the crown—the reward for all their effort, cost, and work—philosophically restored.

GLORY TO GOD in the highest, who has revealed such things to men on earth!
Honor be to God in the highest, who has revealed such things to mankind on earth and made them known.

Hallelu-IAH!
Hallelu-IAH!
Hallelu-IAH!

Praised be God! Praised be God! Praised be God!

Away with the devil and his scales!
Away with the devil and his scales.

AMEN.

Spoken and written by Henricus Khunrath of Leipzig, physician, doctor of both medicines, and faithful lover of Theosophy.