Catechism of Higher Chemistry
to prove the analogy of the truths of nature
with the truths of faith

by
a worshiper of religion and nature,
whose human number is 15.

For those who are capable of light.
A translation from magic characters.

Karl Von Eckhartshausen


Question : Who are you? answer : I am a man who knows the light and adheres to it.

D .: What is such a man?
A .: It is he who, after having recognized the light, is illumined by it, and adheres to it entirely; who knows and practices all that the old and genuine community of light has always known and practiced, whether it is written in the book of light or not.

D.: By what sign do we recognize an adherent of the light?
A .: By the fact that he knows the sign of the cross in nature, the great symbol of the force of dissociation , of the separation of the pure and the impure, of the perfect and the imperfect; let him avoid all inauthentic works and errors which are unanimously rejected by the true masters of the authentic community of light.

Q: What is the adherent of light called?
A.: He designates himself by the great sign of the cross of nature (+), by the sign of the great force of dissociation; he says and undertakes everything in the name or according to the attributes of fire, light and spirit, and thus he leads everything towards his Amen, or towards its completion.
D.: How many chapters of the authentic community of light are there that every adherent of light should know?

A .: There are five; the first concerns true conviction and faith, or adherence to the light; the second, the seven means of obtaining light; the third, the ten commandments of light; the fourth, the knowledge of the creative force which acts, and of pure form. Who receives ; the fifth, the science of the dissociation of light.

FIRST CHAPTER
From adherence to light
D.: What is the first chapter of the authentic doctrine of light?
R .: Adherence to light and knowledge of it; because without this membership and this knowledge, it is not possible to make act a force, to carry out and to achieve something.

D.: What must each son of light believe and adhere to?
A .: To all that the men of light have taught and written in the 12 articles of the authentic community of light.

Q : What are the 12 articles of authentic community of light?
A.: 1. I adhere to and believe in a creative force of fire, which gave birth to heaven and earth, or even to Extensum and Concretumwhat is volatile and what is fixed. 2. I adhere to and I also believe in a light produced by this force of fire, light which is the mistress of the universe or the all-powerful force in nature. 3. This pure light emanating from the fire, is received by the purest mind, and born of the purest form. 4. However, she had to suffer in the realm of the impure; she was dissociated, mortified and buried underground. 5. Then the light descends to the depths of matter; and at the end of 3 epochs, that is to say after 3 meetings of three spiritual forces with 3 purified forms, it recovers, alive again. 6. It enhances itself to supreme perfection, as the brilliant light-force of almighty fire. 7. And having attained to this supreme perfection, it is able to make alive all that is dead, and perfect all that is imperfect. 8. I believe in the spirit of light emanating from fire and heat, and I know it. 9. The holy, universal and true community of light, association and union of those who are capable of light. 10. Abolition of disease and misery. 11. Renewal of our being. 12. And supreme bliss of life.

Q.: What is the main content of these 12 articles?
A.: It consists, for him who is capable of light, in following the laws of light, which he recognizes by reason , and which he practices by his will; namely, that there is only one universal force, in one substance and essence, and that at the same time this is threefold in its evolution force of fire as creative force; force of light as force of union; and strength of spirit, emanating from fire and light, as the formative force of all things.
This emanating spirit brings everything to perfection, and by ordered means to supreme completion.

CHAPTER SECOND
7 ways to get the light

D.: What is the second chapter of the doctrine of the true community of light?
A.: These are the 7 means of obtaining light, means which the community holds as eminent and holy.

Q.: What is such a means?
A: It is a visible action by which an invisible force achieves an inner perfection.

Q.: How many of these means are there?
A.: Seven, and they are analogous to the seven sacraments. 1. Baptism, by water and light. 2. Confirmation of matter according to water and light. 3. Cleansing. 4. The reception of light from above into essence and substance. 5. The sanctification and perfecting of the object (Sache). 6. Oil from above. 7. The association of fire and light in a perfect body.

D.: What is baptism by light?
A.: This is the first and most necessary means of association; through him, matter is purified by water and by speech acting in water, and is reproduced as a new body and prayed in the being of light.

Q: What is confirmation?

A. Confirmation by light is a means of association whereby matter, prepared as above said, is fortified by the oil of light and by the spirit therein, and is made more capable of perfection.

D.: What is the third means of association ?
A.: It is that by which light and fire, under the formal species of the principles of bread and wine, receive their essence, as soon as an ordinary priest of nature knows how to transform these principles on the altar.
D.: What is the fourth means of association ?
A: It is the means by which the priest of nature, capable of light, purifies matter receptive to light, and to himself all the effects of imperfection.

D.: What is the fifth?
A: It is the means of association by which the pure force of light, in the form of oil, is enhanced to the perfection of healing forces.
D.: What is the sixth?
A.: The sixth is that through which matter is sanctified and made capable of light by 7 acting forces.

D.: What is the seventh?
A: It is the perfect association of light with fire through an intermediary being who emanates from light and fire, and who achieves the most perfect of all associations.


CHAPTER THREE
Of the 10 commandments of light
D.: What is the third chapter of the community of light?
A: The 10 commandments of light, about which it is written: If you want to achieve something, achieve it by the execution of the commandments or the law.

D.: What are the 10 commandments of light?
A: These are:
1. There is no more than one matter. 2. The properties of this material must be used in order. 3. In 6 actions, matter completes its daily work, since 3 forces produce 3 beings and it rests in the seventh force, as the fullness of its actions; this seventh force must be holy for you as a sabbath of light. 4. Light and fire, as passive and active elements, must inspire you with respect; for fire is the male element and light the female element — they are the father and mother of all things. 5. Do not take away from the light what gives life, so that the matter, which must be enhanced, does not die. 6. Don't shuffle your work out of order. Everything has its time and its rotations. It is your duty to unite the scattered forces. 7. Do not subtract their properties from light and fire; it is the duty of the sage to make them act entirely. He leaves to each what belongs to him. 8. Do not take a false apparition as true, and do not accept anything impure and foreign, which would not be able to absorb the light, so that the artifice does not give you a false image. 9. The spirit emanating from light and fire desires nothing that is still bound to others, and that is not detached. 10. Moreover, this spirit does not desire any matter which is foreign and not similar to it. and do not accept anything impure and foreign, which would not be able to absorb the light, so that the artifice does not give you a false image. 9. The spirit emanating from light and fire desires nothing that is still bound to others, and that is not detached. 10. Moreover, this spirit does not desire any matter which is foreign and not similar to it. and do not accept anything impure and foreign, which would not be able to absorb the light, so that the artifice does not give you a false image. 9. The spirit emanating from light and fire desires nothing that is still bound to others, and that is not detached. 10. Moreover, this spirit does not desire any matter which is foreign and not similar to it.

D.: What is the main content of these laws of light?
A.: In that the light must entirely penetrate your matter or substance , so that the fire is entirely united by the light, and the spirit emanating from the light and the fire fully vivifies your matter. This is the first law.

The second is similar to this one, namely: You must treat in the same way the matter that you work, and any other essence that you want to bring to perfection.

It is to these two principal conditions that the whole science of light is attached, and all those who adhere to it.

D.: What are the commandments of the working community of light?
A.: There are five of them. First: Respect, as sacred, the moments of rest in work; for light has its Sabbaths, and the laborer must celebrate them. Second: During these feasts of light, consecrate the substance of the holy sacrifice; let, by the water of light, separate the pure from the impure, the active from the inactive. Third: In your work, abstain from all that is against the law of light, as well in the forces and actions as in the forms and essences of things; these are the 4 quatembres of the school of light. Fourth: Try, at least once a year, to discuss with a reasonable friend of the progress you are making, and of discovering what delights you, so that you may have support on your way, which leads you to perfection.

D.: Why must the commandments of the community of light of the true connoisseurs of nature be obeyed?
A.: Because the laws of light, or conditions of light, command that man obey not only what is necessary within nature to achieve the end, but also what is required externally for that purpose; indeed, the fourth commandment of the light presupposes these requirements, and whoever does not keep its good ordinances and precepts will be held to be an profane and a man of flesh who is ignorant of the laws of the spirit.

CHAPTER FOUR
D.: What is the fourth chapter of the inner light community of the true connoisseurs of nature?
A.: It is the knowledge of the analogy of the holy adherent Pater Noster , and of the holy adherent angelic salvation, with the natural force and the purest natural form.

D.: What is this analogy?
A.: 1. Supreme force of light, you who are the divine in nature, and who dwell in the depths thereof as in heaven, hallowed be your attributes and your precepts. 2. Where you are, everything is perfect; let the kingdom of your knowledge come among your people. 3. May, in all work, our only will be you, force of light which acts By yourself! And just as you realize everything in the whole nature, realize everything, also, in our work. 4. Give us dew from the sky and fat from the earth, the fruits of the sun and the moon from the tree of life. 5. And forgive us all the mistakes we have made, not knowing you, in our work, as from our city we want to bring out of their error those who have offended our principles; do not abandon us to our presumption and our own knowledge, but deliver us from all evil by the completion of your work. Amen.

Analogy of Ave
Welcome, pure source of movement proper pure form capable of receiving the force of light! To you alone unites the force of light of all things. Of all receptive forms you are the most blessed, and holy is the fruit you receive, the essence of light and heat substance united. Pure form, which gave birth to the most perfect being, arise to become a force of light for us, while we work, and at the hour when we finish the work!

D.: What is the main content of the whole Pater Noster of the children of light and its analogy in nature?
A.: They pray for the sum of all spiritual and temporal goods for the salvation of soul and life, to obtain from Him who is the supreme force of light — the divine in nature — the great work of nature; they pray that God will guide them to wisdom, preserve them from errors in their works, and teach them to be beneficent towards men, their brethren, so that what God promised to the descendants of Abraham, Isaac and Jacob may be fulfilled, and that the covenant of God with men may be fulfilled.

D.: Why do the children of light also have an analogy of angelic salvation?

A: That they not only admire the greatness of God in the all-powerful force of nature (with which Christ has an analogy), but also recognize the splendor of the purest virginal form, whose analogy is the Virgin Mary and to which the superior force has united in order to produce that which is most perfect. For as the Holy Spirit united with the virgin Mary to produce the most perfect spiritual man, so the purest spirit in nature unites with the purest matter to produce the most perfect physical form, the physical Redeemer of nature, who perfects all other physical objects, which is the secret of the wise. This is why this art can only be understood by those who adhere to Christ; and only the analogies of religion lead us to supreme knowledge; just as the experience acquired by the children of light leads them, also by analogy, to the knowledge of the highest mysteries of faith.

D.: Is it not enough for a child of light to know and know all that is prescribed for him?
A: No! This is not enough, he must also practice it, and demonstrate his knowledge by his works; it is on this that the science of the dissociation of the children of light is founded, a science which is analogous to Christian justice.


CHAPTER FIVE
D.: What is the fifth chapter of the children of light?

A.: It consists of two parts, namely that an adherent of the light must, by the grace from above which is our dew, our +, purify everywhere the impure, and realize the good; for knowledge must agree with execution: this means that theory and practice must agree; it is not enough for a connoisseur of light to know the art, he must also know how to practice it; knowledge alone does not justify, you also need practice.

D.: What is the evil that we must flee the most in our science of light?
R.: Which risks depriving man of this supreme natural good which is the highest perfection of nature.

D.: What are the main sins or errors that one can commit in the operation?
A. These are the actions which — both in regard to the operation and in the application of this treasure after the operation — are contrary to the purposes of God; more precisely, they are the following: Too much elevation by fire. Too much concentration. Waste. The excessive parsimony of matter. Overload. Inflammation. The recooling. Concerning these main and mortal sins which kill the spirit, it is written: Those who commit it will not obtain the supreme perfection in the physical nature.

D.: How many offenses, or chemical sins, are there against the spirit of nature?
A: 1. Build everything on this spirit, presumptuously, without indulgence and without reason, sinning against his mercy. 2. Despair immediately, when you don't immediately see its effect. 3. To oppose the knowledge of chemical truths. 4. To envy his brothers for the grace they enjoy. 5. To harden his heart against the most salutary exhortations. 6. Dwell in ignorance. These offenses are without forgiveness, for they can never be compensated in the work.

D.: What are the offenses that cry out to heaven?
A: 1. Deliberately destroying the work. 2. Desecrate the work. 3. Abuse it to oppress men. 4. To suppress, to the one who participated in it, his deserved salary.

D.: What are foreign chemical sins?
A: 1. Advising others of the chemical error. 2. Incite others to sin. 3. Consent to the error of others. 4. Praise the error of others. 5. Be silent in the presence of the error of others. 6. Turn a blind eye to the error of others. 7. Participate in the mistakes of others. 8. Defend these mistakes.
This is how we participate in the mistakes of others, as if we had made them ourselves.

D.: Is it enough, when one is in possession of the work, to forsake evil and avoid sin?
A: No! We must also do good; for God grants this grace only that the man thus gratified may bring forth the ripe fruits of perfection. He must also lead a just and pious life before God and before men, and, by good works, do honor to his high vocation.

D.: How many good works are there?
A: Three.
1. The sage must have his soul always oriented towards God and wisdom. 2. Let him abstain from all that is not divine and wise. 3. May he supply everywhere the needs of men, his brethren.

D.: What are good works for?
A: Good works serve to make happy both the individual and the entire universe.

D.: What bodily works of mercy can the wise perform when he has attained the supreme perfection of physical nature?

A: 1. He can feed the hungry. 2. Make those who are thirsty drink. 3. Clothing those who are naked. 4. Host strangers. 5. Heal the sick. 6. Awaken dead matter.
D.: What spiritual works can this same sage practice?

A: 1. He can punish sin. 2. Inform the ignorant. 3. Give advice to those who doubt. 4. Comfort those who are afflicted. 5. Suffer injustice patiently.

D.: What are the eight chemical bliss?
A.: These are those which are obtained by the enjoyment and possession of the highest perfection of nature as the supreme natural good, and which are taught by Saint John in the Apocalypse according to the revelation of the Lord. 1. To whoever wins ,I will give to eat of the fruit of the tree of life, which is in the paradise of my God. 2. The winner will not be offended by the second death. 3. To him who prevails, I will give to eat hidden heavenly bread, and I will give him a white stone on which will be written a new name which no one understands except the one who possesses the stone. 4. To him who prevails and keeps my work to the end, I will give power over the nations; and he will lead the peoples with a rod of iron, and he will break them like a potter's vessels; he will have what I have inherited from the Father, and I will give him a morning star. 5. Whoever prevails will be dressed in white, and I will never erase his name from the book of life, and I will confess it publicly before my father and the angels. 6. Whoever prevails will be a pillar in the temple of my God, and I will write on him the name of my God, and the name of the holy city which is new Jerusalem coming down from heaven, and he will know my new name. 7. Whoever prevails, I will let him sit on my throne, just as I sit on my father's throne because I prevailed. 8. He who will be the winner will obtain, by the right of succession, all that he desires and wishes from me; I will be God, and he will be my son. just as I sit on my father's throne because I took it away. 8. He who will be the winner will obtain, by the right of succession, all that he desires and wishes from me; I will be God, and he will be my son. just as I sit on my father's throne because I took it away.

8. He who will be the winner will obtain, by the right of succession, all that he desires and wishes from me; I will be God, and he will be my son.

D.: What are the evangelical or heavenly counsels in this art?
A.: They are three in number: 1. Remain poor in wealth. 2. Stay clean, so we can enjoy everything. 3. Stay obedient while we can command.

D.: What are the 4 last things?
A.: 1: Death, as mortification of matter. 2: Judgment, or dissociation 3: from what is heavenly and living 4: from what is earthly and dead. Think, O man, during your work, of these last four things, and you will not fail in your work.

FINAL REMARKS
The subtlest force is united in the magnet with the coarsest matter.
The divisible force is related to the indivisible point.

Experience
You can break up the magnet into as many points as you want; the pieces hold similar points and poles together.

What, in the case of the magnet, manifests itself in the external parts, seems to be located in an imperceptible way in all bodies. Undoubtedly, all have their points and poles of the forces by which they unite with like bodies and repel dissimilar bodies.

According to the basic principle Principium infinitorum similium, the structure of the entire universe, in its largest and smallest parts, appears to be coherent and governed by magnetic relations; thus, these relations associate the most subtle with the grossest, and the grossest with the most subtle — all this following a coherent order. Equality and inequality both flow from a single container which is force.

Problems
1. How can one magnitude be divided into innumerable others, so that, from the smallest to the largest, there nevertheless always remains a similar ratio?
Or: how to make innumerable powers and series of numbers (actus) follow each other while keeping a constant dependence, so that, in infinity, a similar relationship subsists?

Or: how must the inner force be connected to the outer force so that the hidden form is turned outward ? Since in parabolic mirrors the focus is between the tangents and the secants, shouldn't the tangents be adjusted to the secants if one wants to reach the innermost point with the outer shape at equal angles?

Wouldn't it be possible to bring together, in the air, in a certain place, the harmonic points? What does it mean to square the circle? Would it not be contrary to the nature of things to imagine that “squaring the circle” means that one wants to express a circle by a square? Doesn't "squaring a circle" rather mean exhausting a cyclic space with rational numbers, so that, from the smallest to the largest, there remains a precise relationship ?How to find the root and area of ​​each irrational square? And how the true proportion of the lateral and perpendicular lines? How to demonstrate, from the rational content of the equilateral triangle (without knowing in advance the line of square of this one), how many feet or fragments contains the square of the triangle? What did the ancients mean, in fact, by quadrature, and what did they mean by Arithmetica novenaria? And what discoveries would the world make if the Arithmetica novenaria were associated with squaring? In physics, does not the Principium infinitorum similium reign as the Principium cognitionis? And in metaphysics and theology, the Principium unitatiscan it not be the Principium conscientiae? Thanks to these two principles, can the ephemeral and the transient not be grasped and made permanent? Is it not an eternal law that the spiritual finds its sustenance in the corporeal, and that the spiritual is enclosed in a corporeal space?

This corporeity or this “in what” , is it not something that could be expressed by the word “space” , a corporeal form inside which the spiritual acts? Aren't there 3 basic principles, and don't these act as 7 forces ? Aren't these 3 basic principles 3 sources of self-movement which bring 7 forms within the same conception, the first three forms constituting the first principle, the fourth and the fifth constituting the second principle, and the sixth and the seventh constituting the third principle?

Considering the universe, held together so immutably, the rational being must conclude that there is an eternal and inseparable bond of divinity which holds everything together. However, we also see, in the material world, the fragility or the ephemeral, and in the ephemeral the imperishable.

Man can know that; for him to have this knowledge, however, he needs something that makes it possible for him. This thing is the inner light, or the soul; and on the other hand, the thing that makes everything visible is the external light.

The soul of which we speak is unknown to man as light, so long as he is not born of God, that is to say, so long as he considers things in his mind and in the natural mind and not in the divine mind. When he begins to consider God in our mind, he sees that God is outside of all space and all time, all place and all movement; and that nevertheless there must be something in God which moves, which orders space and time, place and all things. This something is the Word, the Wisdom and the Splendor of God, and this word is not an ideal essence, but something corporeal, by which the divine and the human in its purest form, the suprasensible and the sensible,

— on man's receptivity to the divine;
— on the capacity of elevation of the carnal man to the suprasensible;
— on the capacity of the material to magnify itself , to transform itself into the spiritual.