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Paracelsus: The Book Concerning the Tincture of the Philosophers · 12 of 13 · tr. Arthur Edward Waite

Section 1l

This spiritual substance is neither heavenly nor hellish, but an airy, pure, and hearty body, midway between the highest and lowest, without reason, but fruitful in works, and the most select and beautiful of all other heavenly things. This work of God is far too deep for understanding, for it is the last, greatest, and highest secret of Nature. It is the Spirit of God, which in the Beginning filled the earth and brooded over the waters, which the world cannot grasp without the gracious interposition of the Holy Spirit and instruction from those who know it, which also the whole world desires for its virtue, and which cannot be prized enough. For it reaches to the planets, raises the clouds, drives away mists, gives its light to all things, turns everything into Sun and Moon, bestows all health and abundance of treasure, cleanses the leper, brightens the eyes, banishes sorrow, heals the sick, reveals all hidden treasures, and, generally, cures all diseases. Through this spirit have the philosophers invented the Seven Liberal Arts, and thereby gained their riches. Through the same Moses made the golden vessels in the Ark, and King Solomon did many beautiful works to the honour of God. Therewith Moses built the Tabernacle, Noah the Ark, Solomon the Temple. By this, Ezra restored the Law, and Miriam, Moses' sister, was hospitable; Abraham, Isaac, and Jacob, and other righteous men, have had lifelong abundance and riches; and all the saints possessing it have therewith praised God. Therefore is its acquisition very hard, more than that of gold and silver. For it is the best of all things, because, of all things mortal that man can desire in this world, nothing can compare with it, and in it alone is truth. Hence it is called the Stone and Spirit of Truth; in its works is no vanity, its praise cannot be sufficiently expressed. I am unable to speak enough of its virtues, because its good qualities and powers are beyond human thoughts, unutterable by the tongue of man, and in it are found the properties of all things. Yea, there is nothing deeper in Nature. O unfathomable abyss of God's Wisdom, which thus hath united and comprised in the virtue and power of this One Spirit the qualities of all existing bodies! O unspeakable honour and boundless joy granted to mortal man! For the destructible things of Nature are restored by virtue of the said Spirit. O mystery of mysteries, most secret of all secret things, and healing and medicine of all things! Thou last discovery in earthly natures, last best gift to Patriarchs and Sages, greatly desired by the whole world! Oh, what a wondrous and laudable spirit is purity, in which stand all joy, riches, fruitfulness of life, and art of all arts, a power which to its initiates grants all material joys! O desirable knowledge, lovely above all things beneath the circle of the Moon, by which Nature is strengthened, and heart and limbs are renewed, blooming youth is preserved, old age driven away, weakness destroyed, beauty in its perfection preserved, and abundance ensured in all things pleasing to men! O thou spiritual substance, lovely above all things! O thou wondrous power, strengthening all the world! O thou invincible virtue, highest of all that is, although despised by the ignorant, yet held by the wise in great praise, honour, and glory, that - proceeding from humours - wakest the dead, expellest diseases, restorest the voice of the dying!
Themes
Alchemical Workpraxis

The transformation of base substance — outer matter or the inner soul — into a purified, perfected, or 'gold' state; the magnum opus as both laboratory practice and spiritual allegory.

The passage explicitly describes this substance as the 'Tincture of the Philosophers' and links it to the invention of the Seven Liberal Arts and material riches.

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Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The text states the virtues are 'unutterable by the tongue of man' and beyond human thoughts.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The Spirit is portrayed as actively ordering the cosmos through its powers of raising clouds, driving mists, and healing diseases.

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Related passages · 5 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 8)
Without it the form of the spirit would not be knowable; it is the corporeity of the spirit. To be sure, it is not a bodily, tangible substance, like the bodies of men, but has nevertheless substantial and visible qualities which the spiri…”
Both passages describe a spiritual substance that is central to the divine and manifests in a way that is beyond human comprehension. They emphasize the beauty, power, and perfection of this spiritual reality, which is intertwined with the divine nature and acts as a mediator between the divine and the material world.
greek_mystery|Orphic Hymns|Hymn X (part 1)
X. TO PAN * The FUMIGATION from VARIOUS ODORS I Call strong Pan, the substance of the whole, Etherial, marine, earthly, general soul, Immortal fire; for all the world is thine, And all are parts of thee, O pow'r divine. p. 131 Come, bles…”
Both passages describe a divine, all-encompassing spiritual substance that permeates and governs the natural world, granting life, abundance, and healing. They share a mystical view of a unified, creative force that transcends and connects all aspects of existence.
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|11. The Magic Chaina
MANUS FORCE THE GREAT Magical Agent, by us termed the Astral Light, by others the soul of the earth, and designated by old chemists under the names of Azoth and MAGNESIA, this occult, unique and indubitable force, is the key of all empire,…”
Both passages describe a mystical, divine substance or force that is central to creation, healing, and the attainment of wisdom and power. They share conceptual parallels in the description of a universal, transformative force that is revered and sought after by sages and mystics across traditions.
western_esoteric|Transcendental Magic I: The Doctrine (Éliphas Lévi)|12. The Great Worka
DISCITE CRUX THE Great Work is, before all things, the creation of man by himself, that is to say, the full and entire conquest of his faculties and his future; it is especially the perfect emancipation of his will, assuring him universal d…”
Both passages discuss a spiritual substance or agent that is central to the creation and transformation of the world, emphasizing its profound and mysterious nature. They also highlight the difficulty and high value of acquiring this substance, as well as its ability to bring about healing, wealth, and other benefits.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|12. The Great Workb
Here then is the great Hermetic Arcanum, and we reveal it for the first time clearly and devoid of mystical figures: that which the adepts term dead substances are bodies as found in Nature; living substances are those which have been assim…”
Both passages discuss the concept of a spiritual substance or agent that is central to a transformative process, whether it be the Great Work in Hermeticism or the spiritual substance in alchemy. They share the idea of a divine or mystical force that can bring about profound changes in nature and humanity.