麻豆破解版

CHAPTER I.

The Creation of the World.

Cosmiel: Come, Theodidactus, the moment has arrived for you to journey through the vast realms of the world, having already charted the limits of the boundless cosmic sea. When the time is right, return to this location so that you can share with your fellow Earthly inhabitants the secrets of Nature that you have acquired from me.

Theodidactus: Ah, my divine Master, your words stir my soul profoundly. You are aware of the fate that lies ahead, a destiny more severe than death itself. "Let my soul die the death of the just," so that, liberated from earthly contamination, it may forever dwell with you, beholding the transcendent Archetype where all things are unified and eternally contemplated.

Cosmiel: Not yet. Your time has not arrived. You must impart the knowledge of divine majesty to many others before you can attain such incomprehensible happiness. Do not be distressed by my departure; I will not forsake you. I pledge to remain with you invisibly, assisting you in all your endeavors.

Theodidactus: In the same manner that I have consistently aligned my will with yours, recognizing it as God's will, I now solemnly commit that if I yield to your directive, my desires will be directed solely toward what you deem conducive to my salvation and the greater benefit of my soul. I have one fervent request of you: before you return me to my rightful place, please offer clarity to certain doubts that have long occupied my thoughts concerning the organization of the world and the divine providence that governs the Universe.

Cosmiel: You have made a just request, my son, and it would be unjust not to fulfill it. Be resolute in your thoughts. Pose any questions your soul yearns to ask, and rest assured that I am more eager to provide answers than you are to seek them.

Theodidactus: I appreciate your gracious readiness to assist your servant. However, to avoid any confusion in this inherently intricate matter, I will begin by posing questions about the structure of the world. Then, I will inquire about the supreme providence of God, by which He continually governs the world and all its concealed facets. Finally, I will present questions regarding the remarkable providence through which God guides humanity towards its ultimate purpose. Your role will be to illuminate my perplexed mind with the wisdom of your teachings, enabling me to grasp your insightful responses to each of these inquiries.

Cosmiel: Have no doubts, my son. Proceed as you have requested.

Theodidactus: Hence, I seek to understand what precisely constitutes that obscure entity referred to as "the earth formless and void" in the sacred text, which Almighty God brought into existence at the dawn of creation.

Cosmiel: The subject you've raised is of such profound significance that it cannot be adequately explained in mere words. Therefore, I shall embark on a more comprehensive exploration of it. God, whose power is boundless and whose designs are beyond count, in His unfathomable wisdom, conceived the world from eternity. Within God Himself, the world existed as an integral part of His divine essence. When the appointed moment arrived, it pleased Him to bring forth and manifest the world. At the apex of eternity, through His immense and incomprehensible power, He alone created heaven and Earth ex nihilo, solely through the efficacy of His infinite will. While I acknowledge that some commentators of sacred texts interpret this place as referring to the Empyrean Heaven, the magnificent and vast palace of God, the abode of Angels and blessed humans 鈥� which I do not dispute 鈥� there is a broader interpretation to consider. It signifies the expansive expanse, the space and realm designated for the entire structure of the world, where He decreed to arrange the cosmic spheres according to His eternal providential design. Much like a king planning to host a vast army, He first considered a space capable of accommodating such a multitude. Within this space, He brought forth the world 鈥� expansive, vast, and profound. He organized the encampments, directed the forces, meticulously allocated each legion to its position, and trained them for their roles. Consequently, with respect to this space, it was essential to accommodate a vast assembly of spheres and properly arrange the divisions of the celestial hosts. This is conveyed in veiled terms as "The Earth, however, was formless and void, and darkness was over the surface of the deep." This "Earth, formless and void," and this abyss of darkness represent nothing other than a chaotic mass or immense chaos, the mingling of which serves as the seminal cause behind the formation of the world. Just as nothing within it was yet ordered, nothing was distinct, nothing possessed its own form; everything was in disarray, everything was in a state of confusion, without order, without differentiation, as if all were entwined in a dark abyss. To bring all things to their proper places and bestow upon them their intended forms through the act of creation, the voice of God resounded, declaring, "Let there be light," and so there was the primordial light. This light, which was absolutely necessary for the existence of the world, as without it, the world would be condemned to eternal darkness, had to precede all other forms. This light served as a kind of precursor, a source of the light that would manifest in the emerging world. It was essentially a warm, fundamental essence, subsequently inherent in all the bodies of the world. This luminous warmth directed the emergence of all subsequent forms. Thus, the first active principle of all Nature was established 鈥� that radiant heat, the source of generation, the ultimate origin. However, because this sufficient warmth alone was insufficient, another principle was needed to blend with it, perfecting the generation of all things. Consequently, the sacred text immediately mentions the waters, over which the Spirit of God hovered. These waters represented the fundamental moisture, the passive principle of all things. With these two principles, the warm and the humid, the origins of all the world's diverse entities were established. With these principles in place, the most wise Creator proceeded to arrange the rudimentary components and spheres of the world according to His divine will. This was accomplished through the divine declaration, "Let there be a firmament in the midst of the waters, and let it separate the waters from the waters." Soon after, the entire terrestrial substance, previously submerged in the chaotic mass, was awakened by the voice of the Lord and divided into countless portions. Each of these individual portions found its designated place within the cosmic structure, suited to the functions and roles for which they were intended. However, since the vast and submerged waters could not contribute to the world's benefit, divine wisdom decreed that "the waters be gathered together into one place, and let the dry land appear." In essence, once the individual cosmic spheres were established and consolidated with terrestrial substance from the great chaotic moisture, a portion of the waters receded. This portion was distributed among the basins of the spheres, partly relegated to the outermost limits of the world, thus creating a void within the celestial spheres 鈥� a space governed by the perpetual laws of celestial spheres. Consequently, the other two principles of things 鈥� coldness and dryness 鈥� emerged.

Theodidactus: Please bear with me for a moment, Cosmiel. I am troubled by a significant doubt, and I earnestly seek your guidance to resolve it. Your explanation appears to be in conflict with the sacred scriptures. In God's words, it is stated, "Let the waters under the heavens be gathered together into one place, and let the dry land appear." I interpret the "dry land" in this passage to signify our Earth. Therefore, how can you assert that water was not only distributed on Earth but also on all other celestial spheres? The sacred text does not mention the waters being gathered into various locations but rather into "one place."

Cosmiel: You have indeed raised a profound doubt that has perplexed many. Allow me to elucidate how this should be understood. It is crucial to recognize that Almighty God's primary intent in creating the world was, firstly, for the glory of the Creator, and secondly, for the terrestrial sphere upon which the human race was to be fashioned in His image and likeness. The material world would have been brought into existence in vain if there were no rational, corporeal beings to contemplate the power and majesty of divine works, to admire them, to seek understanding, and to love what they sought, ultimately enjoying it eternally. Consequently, the Earth, as the paramount element of the world for which all else was created, naturally takes precedence, while the other celestial spheres, serving as adjuncts to it, were implicitly considered, with the terrestrial sphere serving as a prototype for their creation. Hence, owing to its intended purpose, the terrestrial globe excels above all other celestial spheres in importance and is endowed with a greater abundance and diversity of elements requisite for human life. In contrast, the other celestial spheres, as servants, are furnished with specific natural qualities suited to their respective roles in fulfilling God's design. The terrestrial sphere, on the other hand, is equipped with an infinite variety and plenitude of attributes, not only encompassing sentient and rational beings but also encompassing vegetative and sensitive natures. Therefore, when the sacred text refers to gathering the waters into one place and the appearance of dry land, it should be understood in a distributive sense. It is as though it were stating, "Let the waters under the heavens be gathered into one place, and let dry land appear." In essence, it signifies that the waters should be gathered into one place suitable for each individual celestial sphere, and let dry land befitting each sphere emerge. Just as God extracted material suitable for forming individual celestial bodies from the common chaotic mass, He likewise apportioned a portion of the chaotic mass of waters to each celestial sphere, without which they could neither exist nor manifest their inherent qualities. Hence, it is evident that this chaotic moisture was distributed not solely to the terrestrial sphere but also to the other celestial spheres or stars, in accordance with the principles governing their positions and locations. Undoubtedly, the human intellect struggles to fathom how the terrestrial body, which appears as a mere point in comparison to the celestial bodies, could contain such an extensive reservoir of waters within its depths. This phenomenon can only be comprehended if we recognize that a portion of the vast oceanic waters was diverted into innumerable rivers, each destined for a specific celestial body. As previously mentioned, just as the chaotic mass composed of the four elements was common to the formation of the world, each celestial body participated in elemental portions, which persist in constituting them to this day.

Theodidactus: The words from the sacred text indeed perplex me: "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." Without a comprehensive explanation of these words, I find it challenging to fully grasp the concept. I have always envisioned this firmament as an expansive, crystalline expanse, exceptionally solid and unyielding. It appeared to occupy the intermediate space, possessing immense solidity and separating the accumulation of waters, which were situated at the outermost edges of the world. It seemed as though the firmament pushed these waters towards the center from one side and towards the circumference from the other, with God having placed these waters both below and above the firmament, using it as a mediator.

Cosmiel: Your doubts are justified, but once you understand my reasoning, you will find that the sacred Scripture presents an entirely different explanation. Let us revisit the sacred words: "And God said, 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.'" As you alluded to earlier, you used to envision the firmament as the eighth, most solid and impenetrable heaven, where the stars, transformed into various constellations, seemed as though they were etched onto the surface of a certain sphere. However, this interpretation requires correction, as it is fundamentally incongruous with the nature of reality. Therefore, it is crucial to understand that the term "firmament" should not be interpreted in this manner at all. Instead, "firmament" accurately refers to "rakiangh," signifying the expanse or immense space where the waters were initially situated. Within this expanse, each of the world's spheres is firmly anchored at its own center, to the extent that it would be more feasible for the world to perish than for them to deviate even slightly from their divinely ordained positions. In this expanse, the Creator God delineated the foundations of the Stars or the celestial spheres, designating the material for their terrestrial substance from the primordial chaos. He fashioned basins within these spheres to receive a portion of the chaotic waters, while another portion was relegated beyond the confines of the firmament to vast regions. Ultimately, a segment was transformed into the most ethereal and radiant ether. Consequently, the stars, akin to the Earth, maintain their positions within this expansive realm and traverse their courses around the Earth in accordance with the laws set by Nature. This expanse indeed encompasses not only fixed celestial bodies but also planets with countless celestial bodies. The sacred text itself affirms this through phrases such as "Let there be lights in the firmament of the heavens," followed shortly by, "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also," and so forth. You are undoubtedly familiar with the greater light, which is the Sun, and the lesser light, which is the Moon, both placed within the firmament, which astronomers often refer to as the sphere of fixed stars. However, the sacred Scripture explicitly states that the Sun and the Moon are positioned as two lights within the firmament of the heavens. Therefore, it is evident that the term "firmament" does not pertain to the solidity of the eighth sphere. Now, consider this: What is more deserving of admiration, a globe affixed to a wheel and revolving with it, or the same globe suspended in the air by its own supports?

Theodidactus: I regard this as exceeding human capabilities, and I perceive it as a child's plaything.

Cosmiel: Hence, you can deduce that we should place our faith in the incomprehensible works of God rather than those we believe can be accomplished through human endeavors. If God could suspend the Earth in the air, might He not have suspended the other celestial bodies in the ether in a similar manner? Consequently, the space encompassing the celestial bodies suspended in the ether, referred to aptly as "heaven" in Hebrew as "Schamaim," signifying "there are waters," was initially occupied by chaotic waters before the separation of waters from waters.

Theodidactus: Ultimately, I have come to realize that nothing eludes your comprehension, whether it pertains to matters divine or natural. I confess to being fully persuaded in all regards. However, one lingering doubt persists concerning the words of the sacred text: "And God divided the waters which were under the firmament from the waters which were above the firmament," and so on. These words seemingly indicate that these waters exclusively pertain to terrestrial and sublunar waters.

Cosmiel: As I mentioned earlier, the sacred Scripture adapts itself to the understanding of humans. It specifically referred to the terrestrial globe, as it was the only one known to humanity, where the waters were collected in its basins. However, it did not explicitly mention the other celestial bodies, even though each of them also received its own allocation of waters. This becomes evident from the words of the sacred text: "And God called the dry land Earth, and the gathering together of the waters He called Seas." In other words, what remained in each celestial body with a solid portion of terrestrial substance was designated as dry land, while the waters that were separated from it were referred to as seas. These represented the initial rudimentary celestial bodies. What they lacked was light or the primordial warmth that would animate them, akin to a state of gestation. Therefore, just as the eternal Wisdom of God fashioned each celestial body from the chaotic mass using suitable material, it also apportioned to each its share of the primordial light to empower them in their natural functions and faculties. Without this light, everything remained inert and devoid of life.

Theodidactus: Given that we have noticed that numerous celestial bodies in the world do not possess their own inherent light, such as the Earth and the lunar spheres, it may appear contradictory when you assert that, from the outset, all the celestial bodies or stars were endowed with a portion of the primordial light. These instances do not seem to align with this assertion.

Cosmiel: Do not harbor any doubts, my dear one; you will find this to be well-aligned with our understanding once I offer some more elucidating explanations. It is indeed true, as you have observed, that certain celestial bodies in the world do not possess their own inherent light, while others, such as the solar bodies, have their own radiant light. Nevertheless, this disparity does not imply that the other celestial bodies were not allocated a share of the primordial light. I want to emphasize that this fundamental warmth is an innate quality within bodies. Without it, much like in the case of humans, all things and each individual celestial body would be entirely incapable of exerting any form of action. This serves as the source of life within all entities and is the origin of the inherent properties exhibited by each of them. Now, let us begin with the Earth. Do you believe that the Earth is devoid of this primordial light?

Theodidactus: Indeed, I do not believe that the Earth lacks this light. Even though I cannot perceive it, I recognize its indispensability, as without it, the Earth would not be sustainable, nor could it function as a living entity to perpetuate generations. Nevertheless, I remain uncertain about its nature and the manner in which it is conferred.

Cosmiel: Do you not observe that the entirety of the Earth provides ample evidence of this light and intrinsic warmth? What else could explain the origins of thermal springs and the presence of scalding waters in various locations? Consider the fiery peaks of mountains and volcanic eruptions; can you conceive them as anything other than manifestations of a portion of the primordial light or inherent heat, which we refer to as the element of fire? Indeed, it is aptly designated as an element, for it pervades every celestial body, serving as an efficacious and all-encompassing force, an active principle without which all other elements would remain inert and lifeless. This element, existing not only as the most scorching but also as the most luminous, is evident in the Sun and other celestial bodies influenced by the Sun, as you have experienced. This phenomenon is a consequence of the divine Creator's supreme providence. When the Sun was brought into being with the purpose of illuminating the surrounding celestial bodies with its intense radiance and infusing all things with vital warmth, it became crucial for the most luminous and fervent portion of this light and heat to be concealed within each neighboring celestial body. Through a certain natural likeness, aroused by the interconnectedness of the universe, this radiant light (as dictated by the chain of causation) would permeate and yield fruitful effects in each celestial body, in accordance with the intentions of Nature. However, as many stars are too distant to directly benefit from this source, Nature has arranged for other luminous celestial bodies to serve as proxies for the Sun. These radiant bodies illuminate the surrounding celestial bodies with an even more abundant light and stimulate the latent heat within them to produce their specific effects. I believe you have gained ample firsthand experience of this phenomenon during our journey.

Theodidactus: I have comprehended all the details, and my mind is no longer plagued by doubts stemming from these deliberations. Now, I am eager for you to elucidate the functioning of the sky and whether the stars are composed of a genuine and tangible blend of elements.

Cosmiel: It's beyond doubt that the celestial bodies of the globes are mixed. Nor will it be said that they do not cohere. God produced a celestial substance, from one and the same chaotic mass, essentially different from sublunary matter. For Almighty God wished to demonstrate in the magnitude of His power that from one and the same chaotic mass, He produced such a great and innumerable variety and abundance of things shining forth in the fabric of this world, and by the same and similar craftsmanship, He brought together higher and lower elements into one, so that no body of the world lacks them. Hence, air, water, fire, and earth are found in everything, as the hidden art of Alchemy clearly demonstrates; for if we find clear sparks of light in the air, and subtler portions in water and earth, and if experience teaches us that the same mixture of elements lies hidden in water and earthly bodies, I would think it foolish to deny the same mixture in celestial bodies, more than that of an inexperienced man in the nature of things. Have you not seen each celestial globe wrapped in its airy atmosphere? Have you not observed the perpetual effusions of moisture that they exhale? From the varied and mixed light, do you not see the fiery efficacies, or have you not observed the terrestrial prominences and mountain ridges in them? Who, then, will deny that all the bodies of the world have coagulated from the mixture of the four elements? But let me explain this a little further. It is rightly said, "Nothing new arises, nothing perishes." I would like you to understand this about permanent matters: that which has been created is by no means subject to corruption; thus, all things exist before they are made, in some way in matter; and after they cease to exist, they also persist in matter; matter precedes all sensible substance, created by God before any sensible substance, brought into being: for divide all sensible substance into two parts, into two extremes by which it is formed and consists, as in essence and appearance; in principle and end, in initiation and perfection, in potentiality and actuality; in matter and form; only according to the latter part of itself can you perceive the rise and fall of a thing's mutation; but no permutation occurs according to the former part; rather, all things were fixed and established at the same time from the beginning and persist together forever. Matter is also the beginning of all initiations and potentialities. Therefore, through matter, all things were simultaneously initiated and sustained from the beginning; they existed in the beginning, they did not exist in the end; they had a prior existence, they lacked their appearance, they were possible, yet they did not exist; they were in darkness, not in light, nor in their distinction or in their natural places. They were brought forth from potentiality into actuality and from darkness into light, from principle to end; those things which were beginning are perfected; those which existed appeared; those which were confused and indistinct were arranged in order and placed in their respective positions. Therefore, nothing absolutely and entirely new arises daily; for all things have existed since the beginning in their first and most ancient consistency, that is, in matter. Nothing perishes, for they return to the same immutable essence (or to their first consistency), and just as they succeeded primarily from potentiality into actuality, so too in the end, leaving the actuality behind, they migrate back into potentiality; those which had emerged from darkness into light are later compelled to return from light and appearance into the hidden and obscure and ancient darkness. And there are primarily four reasons why we can truthfully declare that all things are fixed, established, and immovable; for they exclude every beginning and ending: the divine mind, the angelic intellect, matter, and the human intellect; indeed, everything is actually present in the divine mind from eternity, and always subsists supremely in it; likewise, the angelic intellect is actually everything from the beginning of its creation, always to be everything in the future. Matter and the human intellect, from their creation (although not in the same manner), are also all-powerful, that is, they have the potential of all things, and they will forever be what they are, that is, the potentiality of all things. God is eternal without beginning or end; angels, matter, and the human intellect are everlasting, having been created but always to exist in the future; having a beginning but no end. No human intellect will indeed perish, and no part of matter according to nature can be annihilated; moreover, nothing new can arise. These three, God, Angel, and matter, are whole from the beginning, will always be whole, and cannot be created or multiplied, nor can they perish or diminish. However, the human intellect can indeed multiply and is not whole from the beginning, as it is perfected daily by its own number, until it becomes wholly actual, until the human species is fulfilled; yet it can never diminish. Given this, those who lack all experience of physical things and the knowledge of nature, pale with their metaphysical abstractions, wasting their time. It is certain that the Almighty Creator, who has granted to the lower, has not denied to the higher. If the sky indeed contributes to the production of lower things as an active principle, and the lower or earthly world behaves as a passive principle, as all Peripatetics profess (for as the Stagyrite rightly says: the infernal regions are subject to heavenly influences), from this it can certainly be concluded that both the higher and lower are of the same matter; for since every producer produces something similar to itself, who will now deny that the produced and the producer are of the same nature as to matter? Shall we think the essence and nature of celestial rays and influences, by which the sky contributes to the production of lower things (since they are nothing else but certain subtle and thin spirits, a mixture of natural forces, and seeds of lower things which the globe breathes out), to be in any way different from the matter, either in the globes or in the nature of lower things? By no means. Who has ever heard that seeds of different nature, powers, and properties of things essentially different, can either blend or concur to produce an effect in essentially different matter? Therefore, everything that happens in the worldly machine, whatever occurs to our senses, can be clearly concluded here to be of the same reason and entity as to matter; for they would not foster, blend, or unite with each other if they held different kinds of matter or some fifth essence. Therefore, not by reason of matter, but according to rarity, lightness, hardness, softness, grossness, thickness, and similar qualities individualizing and substantial forms, which do not change the species of matter but are adorned in various ways, should they be distinguished. However, since you, Theodidactus, have thoroughly examined all these things with your own eyes while we were examining the worldly globes, I will not dwell on them.

Theodidactus: That is correct, and I have never doubted these principles since your divine reasoning illuminated me. There is nothing truer than the idea that a certain bond and sympathetic relationship interconnect everything within the universe. They nourish and strengthen one another, working together for the preservation and unity of the cosmos. While changes may occur at the level of individual parts, I have discovered that each cosmic body is so resilient in terms of its entire substance that it is impossible for them to be corrupted by a natural agent or to fail in their natural operations. "By the word of the Lord, the heavens were made, and all their host by the breath of his mouth." Therefore, just as we witness countless generations and corruptions on Earth every day, while the whole remains incorruptible, I have found the same to apply to the other cosmic bodies in my experience. Now, with these universal principles of the cosmos firmly established, let us delve into more specific matters.

CHAPTER II.

The Size of the World

Cosmiel: Divine power has designed the world with such unfathomable intricacy that it is impossible for any mortal, no matter how great their intellect or extensive their knowledge, to fully grasp the magnitude, multitude, and diversity of the created things within it. As the Book of Sirach wisely notes, "We know but little of the works of God," to the extent that divine majesty appears to have intended for humans to marvel at these creations rather than completely comprehend them. In our time, some artisans have emerged who have ingeniously crafted automatons or self-moving machines. They have crafted these machines with such skill that many can observe the natural movements of individual stars, marvel at the motions of statues, and be deeply moved by the voices and sounds these machines produce. However, the inner workings, the arrangement of the gears, and the principles of the driving force remain beyond the understanding of most. Only the artisan himself is privy to all the causes and reasons behind the machine's movements. He quietly listens to the speculations of some, scoffs at the delusions of those who stray too far from the truth, and acknowledges the concepts of a few who come closest to the truth. Nevertheless, no one truly comprehends the true principles of the machine. Similarly, you might find a parallel in the constitution of this worldly machine; its vastness, the multitude of bodies, and the variety of motions are such that it is evident they are the result of the divine. This incomprehensible and inscrutable work is ensnared in the complexity of countless disputes and obscured by the diversity and confusion of opinions, all stemming from the limitations of the human intellect. Since God's works are perfect, it is incongruous to conclude that the world, which is the prime mover of the celestial spheres, something not inherent in the nature of things, should be constrained or quantified by divine power in terms of number, measure, or weight. Just as God, thrice blessed, is the absolute maximum, which no human endeavor can surpass, so you should recognize that this world, as the visible maximum, cannot be confined within a finite measure.

Theodidactus: Therefore Cosmiel, are you saying that this world is infinite?

Cosmiel: No, for in such a scenario, it would become equal to the absolute maximum, which is inherently impossible.

Theodidactus: Please explain to me the concepts of the absolute maximum and the contracted maximum.

Cosmiel: I fear that you may struggle to grasp the profound mysteries, so please exert all the faculties of your mind to understand to the extent that your limited intellect allows. The concept of the Absolute Maximum represents everything that can exist. Almighty God, eternally praised, embodies this concept, in whom everything conceivable is no less existent than it is. This means that God is everything, yet paradoxically, everything is as if it is nothing, and at its utmost, it is the least itself. Describing God, who is the absolute maximum, as the greatest light but not light at all, is necessary for this concept to encompass all possible things in actuality. However, this surpasses human understanding, as it attempts to reconcile contradictions at the foundation of reason. When the human mind is absorbed in the multitude of recognizable forms, it drifts far from the infinite power of God, unable to reconcile contradictions while pursuing rational thought. The contracted maximum, known as the World, encompasses everything it has drawn from the absolute maximum. It emulates the maximum to the greatest extent possible. Therefore, what is most closely connected to the absolute maximum can be seen as contracted to the maximum. Consequently, the Universe achieves its greatest unity in a particular manner. This unity, within the confines of this contraction, is infinitely distant from absolute and essential unity. Within this contraction, the Universe is infinitely vast, simplified in composition, eternal through succession, and necessary through possibility. It is contracted in such a way that it cannot be larger or smaller; its size is determined by its material condition and the arrangement of celestial bodies. It is as if it is both contracted and immense, approaching infinity. However, it forever remains infinitely distant from the absolute infinite and, in essence, it is nothing. It cannot equal absolute unity due to the limitations of material potentiality.

Theodidactus: You present remarkable and unprecedented ideas, Cosmiel. However, I have some objections to raise. Either God could have created an infinite world, or He could not have. If He could not have, then it might seem that divine power is entirely exhausted.

Cosmiel: You are led astray by a false imagination, Theodidactus. You attempt to describe divine matters using human approximations. The notion that God could not create an infinite world does not suggest that His power has been depleted. The limitation on the world's infiniteness is not a constraint on God the Creator, whose power is limitless and boundless. Rather, it pertains to the nature of the created object itself. It encounters an intrinsic constraint called consequence, which arises from the nature of the object and restricts it from transcending its inherent limitations. While God's power remains infinite, the world's infiniteness is constrained by its own nature. God created this limitation because the inherent possibility could not be absolutely infinite or unlimited in its potential. Therefore, the world cannot truly be infinite without altering the entirety of existence in accordance with the potential for existence. On the other hand, possibility emanates from actuality, and actuality emanates from the ultimate actuality, which is God Himself. Consequently, as possibility inherently involves the contradiction stemming from God, and as the contradiction of actuality arises from the contingent nature of things, the world must inherently contradict the infinite nature of possibility. Therefore, when we contemplate the world, we understand it as existing in God as an absolute possibility, and in this sense, it is coeternal with God and is eternal itself. However, if we consider it as a contracted possibility, then the notion of possibility is merely seen as preceding it in nature. In this perspective, the considered possibility is not coeternal with God but is distinguished from Him, just as the contradiction is distinct from the absolute. This distinction is infinitely vast and incomprehensible, to the point that no created intellect, whether angelic or human, no matter how abstract or profound, can fully grasp it. This is because only God, who is the essence of absolute infiniteness, can truly and perfectly comprehend it. If a created intellect, whether angelic or human, could fully understand it, it would essentially comprehend it with the same formal understanding as God, and therefore, it would possess the ability to comprehend God's essence. When this comprehension is extended to infiniteness, it becomes incomprehensible, which is an impossibility, as no created intellect can compare to God.

Therefore, just as any intellect cannot fully grasp infiniteness, it is equally impossible for God to create a corporeal world with the attribute of infiniteness. However, the world, as a manifestation of the maximum contradiction, acquires a semblance and shadow of infiniteness to such an extent that, given the current state of affairs, the world cannot be either greater or smaller than it is. This maximum contradiction is profoundly intricate, surpassing the limits of human intellectual faculties. Nevertheless, since I have previously discussed these matters with you in more extensive detail, I will not linger on them here and shall proceed to elucidate the natures of individual celestial bodies.

CHAPTER III.

The Order of the Spheres and the Marvelous Arrangement of the World, as well as the Centers of Things.

Cosmiel: Almighty God, the Creator of all, crafted the world with immense diversity and meticulous order. Although He originated everything from chaotic matter, no two entities in the world are entirely alike or identical. Unity transitions into duality, then into triads, and onward to tetrads, giving rise to the diversity of all things, and within this diversity, unity finds its birth.

Theodidactus: I find it difficult to grasp your meaning, and it appears challenging for me to comprehend your ideas unless you unveil the concealed intricacies of the profound mystery you are conveying.

Cosmiel: You compel me to address matters that require an intellect abstracted from any material condition of Nature; nevertheless, since you command it so, I will not unwillingly comply with your wishes. Therefore, strain the faculties of your mind as much as you can, so that you may become adept at understanding what I will say. Just as the greatest unity of all things is absolute within itself, so too is the unity of the Universe contracted within plurality, as you heard before; however, many things by which the Universe is contracted cannot be made to coincide with precise and absolute equality, for in that case, many would cease to exist; therefore, it is necessary for all things to differ from each other either by genus, species, or number, so that each thing may subsist in number, weight, and measure; and to prevent one thing from coinciding with another, they must be distinguished from each other by degrees. Therefore, everything is arranged between the maximum and the minimum of contraction, so that in them, any degree of greater or lesser contraction can be given, except for progress towards infinity, which is impossible; therefore, neither ascent nor descent in contracted things can be absolutely maximum or minimum; for just as divine nature, which is absolutely the greatest, can never diminish in such a way as to reach a finite and contracted nature, so too a contracted nature can never diminish or increase in such a way as to pass to the minimum or maximum, which would coincide in the absolute greatest of all; thus, every contracted thing can always be more or less contracted, yet it cannot reach the limit of either the Universe or the genus or species; just as in the division of the continuum, one can never reach the individual; for the first general contraction of the Universe arises through the multiplicity of genera, which must be distinguished as it were by certain degrees; but genera, unless in species, and species unless in actually existing individuals, subsist only in contracted form. Just as, according to the nature of contraries, an individual cannot be assigned beyond the limit of the species, so too any individual, in order to reach the limit of the universe and genus, cannot be brought into existence. For among many individuals of the same species, there must necessarily be a diversity of degrees of perfection; therefore, no individual can be given within a given species which is so perfect or imperfect that it cannot be given more perfect or imperfect; thus, there is only one limit both of genera and species and of the universe, which is God, the center, circumference, and connection of all things, blessed unto the ages. Thus, the infinite power of God does not empty the Universe, nor is it possible for the Universe to reach the limit of the absolute maximum, nor for genera to reach the limit of the Universe, nor for the limit of genera to reach the limit of species, nor for individuals to reach the limit of species; why? So that all things may exist within the maximum and minimum limit, which is God, the beginning, middle, and end of the Universe, and of each thing are contained therein. Therefore, among the genera which contract the Universe, there is such a connection of lower and higher natures that they coincide in the middle, and among diverse species there exists such an order of combination that the highest species of a genus coincides with the lowest of the immediately superior, not for any other reason than that the most perfect continuum, which is the Universe, is thereby achieved. Top of FormBottom of FormThus, you see that diverse species of a higher or lower genus do not connect in some individual that receives more or less, nor does it descend to be the minimum of any genus; for before it becomes the minimum, it is changed into another, rather than becoming the minimum. In the genus of animals, the human species, while striving to attain a higher degree among sensible things, is drawn into a mixture of intellectual nature; so that there is nothing in the Universe that does not rejoice in some singularity, which is not found in any other, yet it does not precisely attain equality with another; for the principles which individuate cannot concur in any individual in such a harmonious proportion as in another; and this is so in order that each thing may become one in itself, and may exist as perfect as it can. Hence, no mundane globe, although formed from the mixed chaotic matter of the general, can be equal to another, but rather they all differ from each other so much that, whether you consider their situation, their proper forms, their composition, or finally their powers and properties, none is precisely like another; for precise and absolute equality concurs only in God the Creator, who is all in all; and in this variety and plurality of things, the perfection of the world consists. But now time demands that I unfold to you the order and variety of the Universe as a whole, so that, having been presented to you under the principles of universals, you may more clearly perceive them in their particularities.

Theodidactus: Yet, I beseech you for one favor鈥攖o accommodate my limited and feeble intellect and refrain from inundating me with profound and abstract speculations. I earnestly seek to derive greater benefit from your teachings. Initially, I shall present several questions that have long troubled my mind, and I implore you to answer them patiently. These inquiries are as follows: Is Earth indeed the central point of the entire cosmos? Does it remain motionless as the sole celestial body amid all others? Exist elsewhere in the realm of Nature, globes akin to Earth in their unchanging stillness? Furthermore, what divine purpose underlies the immobility decreed for Earth?

Cosmiel: Regarding the first question, it's important to grasp that the concept of a center can be contemplated in various ways. You can either consider a fixed center within a mobile body or one within an immobile body. When we think of the former, it becomes evident that every celestial body in the Universe has its own center, as we've observed during our journey. The center of a celestial body is the point toward which all parts of that body naturally gravitate due to their greater weight. All parts are drawn exclusively to this central point and none other. Consequently, they gather around it, driven by a sort of natural affinity, in order to maintain the integrity of the body. Conversely, lighter elements, arising from the humid elements, tend to move from the center toward the outer circumference. This emanation enveloping the body of the celestial globe is, in essence, a form of atmosphere. Similarly, on the terrestrial globe, we find a region of air. Nature has meticulously organized this air region to uphold and support the globe through a continuous circulation of the elements. Without this ongoing circulation and the uninterrupted exchange of elements, along with the perpetual emanations, the existence of the globe would be unsustainable, leading to its gradual dissolution and dispersal.

Theodidactus: What accounts for the remarkable cohesion among the parts surrounding the centers of these globes?

Cosmiel: If you had carefully considered what I mentioned earlier, your mind would now be free from doubt. Therefore, I state that the reason for such a strong connection among the parts around the centers of the globes is that no celestial body or globe precisely duplicates another. This distinction arises from their positions in the Universe, their differing constitutions influenced by surrounding globes, or the unique divine providence that guides them. Consequently, each part of a globe naturally seeks what best aligns with its own nature, having no inclination towards globes of different natures. This arrangement ensures that within their respective globes, these parts exist in the most harmonious manner, fostering their own perfection, conformity, and contributing to the unity of the Universe. Such an arrangement would be impossible without each part having its own center. Without these centers, there would be no means for the lighter, less substantial parts to create the necessary atmosphere essential for the globe's existence. The placement and positions of these centers within the globes were ordained by divine providence at the dawn of creation, designed to remain unchanging in their relative distances from one another. The individual trajectories these centers follow, along with the ethereal orbits in which they revolve together with the atmospheres, were all assigned by the ultimate mover of all things, and they cannot be altered. With these principles established, let me address the doubts you raised earlier: whether Earth is the center of the entire cosmos, whether it alone among celestial bodies remains stationary, and whether there exist other similar globes in the natural order endowed with such immobility. Regarding the first question, I affirm that Earth is indeed the center of the entire cosmos, fixed within an immobile body, and it stands as the sole celestial body enjoying immobility. In contrast, all other celestial bodies revolve around it. This arrangement was divinely ordained, with Almighty God, designating Earth as the habitation for humankind. According to the inscrutable decrees of His providence, He chose this place to create humanity in His image and likeness. Here, He would assume human nature for the redemption of fallen humanity, unveiling all the mysteries of the invisible world and revealing the path to eternal life and happiness for humanity. It was fitting to prepare a dwelling for humanity characterized by unshakable stability and immobility, akin to a royal throne. Consequently, all other celestial bodies, created for the sake of Earth and its inhabitants, obediently revolve around it with perpetual motion. As humanity, the offspring of the world, requires a vast array of resources for sustenance, everything found in the celestial bodies has been gathered into the sphere of Earth, like a compendium of the greater Universe. Thus, there is no star or celestial body whose influence is not exhibited through some aspect of Earth, as attested by the countless variety of phenomena observed in our world. Furthermore, God has bestowed upon humanity, the Earth's inhabitants, unique qualities to the extent that it is not inappropriate to assert that humanity reigns over this Microcosm, even under the name of a lesser world. Earth, receiving the outflows of virtues directed towards it by the stars with united strength, could not fulfill its purpose more effectively than by remaining immovably fixed at the center. In this position, it becomes impregnated by celestial influences and necessary energies as if it were a passive principle. Such impregnation would be unattainable if Earth were subjected to the ceaseless laws of instability, either by rotating around its own axis or following an annual orbit. Indeed, Earth is a passive principle inherently averse to motion, incapable of receiving celestial influences without the repose of seminal outflows emanating from the stars, serving as an active principle. This state of immobility could not exist without a center; Earth, in essence, should be the center of the entire cosmos, the focal point to which everything converges.

Theodidactus: Yet, I grapple with the concept of the center of the entire creation when it seems that each celestial body possesses its own center. Isn't there reason to consider the Sun as a plausible candidate for being labeled the center of the Universe?

Cosmiel: The other celestial bodies find stability through their respective centers, preventing the dispersion of their globe's constituents and enhancing the efficient transmission of their powers to the lower realms. These celestial systems maintain mobility within the expansive ethereal medium. Earth, created for the benefit of all other celestial bodies, required stable immobility at its own center to better receive the emanations of the surrounding stars. Hence, it is rightfully designated as the center of the Universe, being the sole celestial globe that enjoys immobility among all worlds. The remaining stars orbit around it in a majestic order, fulfilling their roles as if in service to a celestial sovereign, all achieved through their perpetual motion. Theodidactus, it appears you have not yet delved into the intricacies of this meticulously organized system of celestial motion.

Theodidactus: Then please, Cosmiel, teach me this essential knowledge.

Cosmiel: Are you not aware that all lower entities are subject to higher ones? What exists in the intellectual realm of angels also finds its counterpart in the sensory world. In both domains, the spaces between the planetary spheres are meticulously arranged, ensuring one is inherently subordinate to the other. The higher realms illuminate, perfect, and enrich the lower ones. I will provide a more comprehensive explanation of this matter in the following elucidations, outlining the perpetual and unchanging influence from the first state of the Seraphic order to the last state of the Angelic order. However, in the sensory world, despite certain celestial bodies appearing relatively distant and perhaps inconsequential when compared to Earth, the Sun, the Moon, and the other planets, an astonishing and intricate connection prevails among them. Even the remotest celestial bodies are influenced by those positioned above them, imbued with diverse virtues, and enriched with both their inherent nature and that imparted by higher bodies. These celestial bodies then transmit this influence, whether intrinsic or received from above, to the lower and neighboring bodies. In this manner, a chain of marvelous proportions unfolds from the loftiest realms to the middle, and from there to the utmost boundaries of the world. Hence, the power, both collective and individual, propagates through a wondrous interconnection. Thus, despite Earth's apparent insignificance in relation to the farthest celestial bodies, it perceives their influence through a remarkable and interconnected chain, transmitted via intermediate celestial bodies.

CHAPTER IV.

The Differences of Mundane Bodies, both in Relation to Each Other and to the Earth, in Which the Wonderful Reasoning of Divine Providence Shines Forth.

Theodidactus: My heart is filled with wonder, and your melodious discourse captures its attention. My dear Cosmiel, I implore you to explain the nature of these distances. Share with me the way in which the Supreme God, the orchestrator of all celestial bodies, has meticulously structured the spaces between them, both in relation to one another and in comparison to Earth. As Almighty God created all things with exactitude in number, weight, and measure, it is evident that He has crafted this world with exquisite symmetry and meticulously proportioned intervals between each mundane body. Furthermore, these intervals are precisely tailored to the size and magnitude of each body, aligned with its intended purpose. I am firmly convinced that the incomprehensible power and wisdom of the divine have orchestrated every aspect, down to the finest detail, in accordance with the eternal laws of the universe.

Cosmiel: You are absolutely correct, Theodidactus, and to think or suggest otherwise would be to do a great disservice to the most wise Creator. As I have previously explained, the world was fashioned by God, the Creator, on such an immense scale that no human intellect or visual acumen can comprehend the extent and boundaries of its vastness. Consequently, it is evident that if divine power has endowed even the tiniest earthly creature with such intricate natural endowments, no matter how discerning a philosopher may be, it is beyond their capacity to fully penetrate and comprehend them. Can you then imagine that we can fully comprehend the limits and order of the Universe? Such knowledge is not within the grasp of this fleeting period of existence. However, if you contemplate its true nature through the lens of divine wisdom, you will realize that it has been ordained in such a manner. Nonetheless, despite the vastness and grandeur of the world, it has been arranged with meticulous order and proportion, particularly concerning the relationship between each mundane globe. No celestial body within it is insignificant, for all are in perfect unity and absolute harmony with one another. To elucidate this, let us begin by considering Earth, the Moon, and the Sun, as these are the celestial bodies most perceptible to your senses. This will enable you to better grasp the laws governing the aforementioned proportions. It is important to note that the bodies of the world do not physically touch each other but interact through specific forces and properties. Therefore, a supreme and absolute proportion between them was essential to ensure that Nature's intentions were not thwarted. To comprehend this, consider that fiery bodies like the Sun, which we describe as possessing a more intense form of fire of a lower nature, are arranged in a manner that produces varying temperaments in bodies located at different distances from them. This principle is not only taught by nature but also demonstrated through empirical observation. To begin with, the Sun's radiant rays, when refracted differently on Earth, yield various effects. They create distinct conditions in the frigid Zone, another set in the temperate Zone, and yet another in the torrid zone, as extensively illustrated in the Anacamptic Art. This remarkable diversity of effects is so harmonious that without it, Earth, unaware of such conditions, would introduce perpetual discord into the natural order of things. Moreover, the distance between the Earth and the Sun, along with the size of the Sun itself, results in a specific disposition of the Earth, a unique temperament, and a harmonious variety unlike any other. This distance and the Earth's size also yield the most balanced proportion of light and shadow in all places, a fact demonstrated in numerous ways within the aforementioned Anacamptic Art. If the distance were greater or smaller, the entire harmony would descend into chaotic discord, just as strings, when stretched or contracted beyond their appropriate length, produce dissonance rather than melody. Thus, if Earth were positioned either closer to or farther from the Sun than it currently is, it would not only introduce significant disparities in light and shadow but also create a temperament that would be detrimental and incongruous for human life. The same principle applies if the sizes of both the Sun and Earth were larger or smaller at the same distance. Just as in the case of burning mirrors, a specific and determined distance from the mirror's surface is necessary to achieve the desired effect of combustion. Similarly, between the Sun and the Earth, eternal wisdom has established a distance perfectly proportionate to the increase in heat, maintaining a harmonious balance.

Furthermore, empirical observation clearly reveals that different degrees of heat on Earth result from the continuous progression of the Sun between the two Tropics. The Sun projects its rays at times directly, at other times obliquely, and at still other times obtusely, thereby generating varying degrees of heat. By employing fire in various ways, different degrees of heat are produced, which, in turn, lead to the transformation of simple substances into diverse compositions, displaying various qualities akin to the elements. What was once a homogeneous mass is, through the agency of fire, separated into various natures, revealing diverse qualities through processes such as fermentation, coagulation, fixation, dissolution, composition, softening, and hardening. Hence, just as the Sun is harmoniously arranged with respect to the Earth, so are the Moon, Venus, Mercury, Mars, Jupiter, and Saturn, both in relation to each other and concerning their positioning in relation to Earth and the Sun. These celestial bodies occupy their prescribed intervals and possess sizes dictated by Nature in harmonious proportions. For instance, the Moon is positioned at a specific distance from both the Sun and the Earth, accompanied by a proportionate size. If, by divine power, this intervening space and magnitude were to change, the entire requisite harmony would be disrupted, and Earth would inevitably perish. Under its current distance, the Moon can effectively nurture the Earth with its influence, and no other distance would suffice. At this precise distance, it can regulate the Sun's heat and counteract the Moon's humidity and coldness through its own mixture of rays, thereby tempering these influences in a manner that yields the intended natural effects on Earth. If the Moon were situated closer to Earth, its excessive humidity would produce completely discordant and incongruous effects on our planet. Conversely, if it were positioned closer to the Sun, the Sun's more intense influence would consume the Moon's humidity, leading to excessive heat capable of destroying everything on Earth. Therefore, Nature has established a specific proportion between the fiery solar body and the watery lunar body, such that they temper each other's impact on Earth harmoniously, binding the discordant as if in a harmonious alliance. Since the Sun does not consistently strike Earth with the same degree of heat but varies with the seasons and daily course, the Moon has chosen not to consistently affect Earth with a uniform degree of humidity and coldness. Instead, it varies in accordance with the Moon's daily phases and the ascending and descending inclination of its orbit. Consequently, during the hottest summer, a Full Moon appears smaller and less influential, while during the coldest winter, when the Sun is in a lower position, a Full Moon rises as if to serve as a substitute for the Sun. This intricate design of Nature ensures the preservation of the lower world's perfection through the precise and harmonious blending of these variations.

However, since the intensely hot Sun, in conjunction with the exceedingly humid Moon, could not establish a flawless equilibrium of fluids on the terrestrial globe without the influence of other celestial bodies, divine providence positioned two otherworldly bodies, namely Venus and Mercury, each endowed with distinct virtues, between the Moon and the Sun. In these celestial entities, the intensity of solar rays is somewhat mitigated, thereby enriching lunar humidity with vital forces. This, in turn, bestows upon Earth a greater variety of blessings. Venus, with its exceptional ability to convey the Moon's influence, likewise enhances the fertility of lunar humidity. Mercury, on the other hand, serves as a discerning mediator, distinguishing between harmonious and discordant elements. It moderates what is harmful and superfluous, whether originating from the Sun or Venus, ultimately establishing yet another essential form of harmony within the lower world. Over time, these celestial bodies consistently generate diverse combinations of effects due to their evolving positions and changing aspects. Just as no musical instrument remains perfectly tuned indefinitely, with its strings inevitably loosening or tightening unevenly over time, resulting in discord, so too in the lower world, the elongation or proximity of these celestial bodies to Earth, combined with the shifting configurations and temporal conditions, leads to perpetual variation. These fluctuations, however, resemble the transformations undergone by a body that, over time, experiences fluctuations in its internal fluids, contends with the effects of illness and fever, and ultimately undergoes a restoration to health through the gradual reduction of excess moisture.

To fulfill this purpose, God, in accordance with His nature and art, positioned two entirely discordant celestial bodies in the sky: Mars and Saturn. These bodies are the source of harmful emanations and the origins of all the malevolence in the sublunary world. In order to prevent these malevolent forces from openly wreaking havoc on the lower world, God placed Jupiter as an intermediary star between them. Through the beneficial influence of Jupiter, the lethal and utterly destructive energies emitted by both Mars and Saturn, arising from their evaporation, are curtailed and contained. To prevent the virulence of Mars from directly assaulting Earth and causing overt destruction, Nature ordained that Mars be situated at the greatest eccentric orbit of all. This positioning causes Mars to somewhat restrain its aggressive tendencies when positioned below the Sun and Venus, as it is held in check by Jupiter.  However, it is important to note that in the arrangement of these seemingly pernicious celestial bodies, Nature should not be considered as indifferent or malevolent. Rather, it should be seen as having placed them in their positions for a supreme and hidden purpose, without which the preservation of the world would be impossible. In the grander scheme of things, these celestial bodies serve a role akin to the function of caustic remedies and blistering agents in cases of pernicious fevers and an excess of harmful fluids in the Microcosm. Such substances attract and draw together disease-causing elements, ultimately freeing the afflicted individual by transporting these elements from the center to the periphery. Thus, there is no evil within the natural order that does not ultimately contribute to the greater good of preserving the entire Universe. Indeed, what are Mars and Saturn but certain dissonances? However, through the perfect consonance of Jupiter, they are muted and restrained, harmonizing like mellifluous music and adding significant ornamentation to the celestial symphony. Similarly, Mercury can be seen as a kind of dissonance positioned between the Moon and Venus, functioning like two syncopated and restrained consonances. While Mercury is not bound to either of them, it prevents the Earth itself from being overly influenced by the benign effects of the Sun, Venus, and the Moon.

As true Nature inherently embraces variability to avoid offering the same harmony perpetually to the lower world, it devised a mechanism to establish new and ever-changing forms of harmony for each of the planets. This was achieved through their continuous motion around their respective centers, as well as their varying distances from each other within eccentric orbits. Additionally, their diverse positions and relationships under the influence of the signs of the Zodiac played a significant role in shaping these harmonies. However, it is essential to note that these harmonies were always confined within specific limits dictated by Nature. In the eccentric orbits governing the planets' movements, much like ascending and descending scales in music, they smoothly transitioned from one mode to another. Progressing from a Dorian mode to a Phrygian one, then to a Lydian, Aeolian, and so forth, they eventually returned to the original mode after completing a full cycle of modes. Moreover, given that the constituent parts of planetary globes or bodies are inherently heterogeneous and endowed with diverse natures, qualities, properties, and powers, primarily influenced by their relative positions and relationships with other neighboring planets, Nature decreed that these planets should orbit around their own centers. This arrangement ensures that they consistently present different facets to the Earth, akin to the principle of resolving dissonances into consonances in celestial music. Hence, it becomes evident that the planets are systematically organized in a manner that the complete harmony is achieved either when they move away from a designated limit or when they draw near to a harmonic interval.

Theodidactus: I have comprehended all that you have expounded concerning divine providence in the arrangement of the planets. However, I am perplexed about how this arrangement can be discerned in relation to celestial bodies concealed within the unfathomable depths of the firmament. I cannot perceive any proportional relationship of such bodies to Earth, as they exist beyond the scope of human vision.

Cosmiel: Theodidactus, you've posed a challenging question, and it's not easy for me to elucidate this unless I draw upon some profound principles that may not be readily apparent to everyone but are nevertheless true. In due time, you'll come to understand that although the world is unfathomable and immeasurable, with innumerable mundane globes, there exists an ineffable interconnection among them all, with astonishing reciprocal influence and proportion. Suppose you carefully reflect on our previous discourse. In that case, you'll find it not too challenging to accept the concise summary of the divine Dionysius, who affirms that everything is within everything. Each is within each鈥攁n idea also held by some ancient Philosophers. This is evident because God is present in everything, just as everything is in Him, and it is established that God permeates the entire Universe. Hence, everything exists within everything, and each is within each. It's important to recognize that the Universe itself constitutes the structure of all created things. Therefore, each individual part contains everything as if it were concentrated within itself. However, since each part cannot simultaneously be the actuality of everything, given the inherent contradiction, each part contracts everything to be itself. Consequently, if everything exists within everything, it implies that everything precedes each individual part. Therefore, the multiplicity of all things is not a prior condition, as such multiplicity does not precede each part. Consequently, all things coexist within each part without true multiplicity. However, the Universe itself embodies a contradiction within things, and every entity either contracts universals to become what it is or relates to what exists in God, for He is the underlying condition of all things. Actuality represents the fulfillment and realization of potentiality. As a result, since the Universe within each actual entity is inherently contradictory, it becomes evident that God, who exists within the Universe, is also present within each individual thing, just as the Universe is within that same thing. Hence, asserting that everything is within everything is essentially synonymous with saying that God is present within all things, and all things exist in God through everything. Therefore, you can grasp how God exists without diversity within everything because He constitutes everything within everything, and all things exist in God since all things are within everything. However, given that the Universe is within each thing in a manner where each thing is within it, and the Universe is contracted into each individual thing, which is itself contracted, and each thing within the Universe is essentially the Universe itself, it becomes evident that although the Universe within each thing unfolds in a distinct manner, just as each thing within the Universe is unique, the fundamental interconnectedness remains.

Theodidactus: Your insights are quite intricate, and rather than clarifying my understanding, they seem to muddle it. Could you please provide a simpler analogy to explain the meaning of your statements? This would help me grasp your ideas more easily.

Cosmiel: I'll explain it as you requested. Imagine that if God were to create a line that is actually infinite, it wouldn't just be a line; it would also encompass a triangle, a circle, and a sphere. In this case, we couldn't simply call it a line; we'd have to say it's a triangle, a circle, and a sphere as well. Now, since every finite line derives its existence from this actual infinite line, which contains everything that exists, it logically follows that within the finite line, everything that exists is, in fact, the finite line itself. For instance, when we consider a line within a triangle, circle, or sphere, that line is a finite one. Consequently, any shape within a finite line is essentially the line itself, and it doesn't exist separately within the shape, whether it's a triangle, circle, or sphere. This is because multiple existences do not merge into one actuality, as each actuality doesn't reside within every other. To illustrate this more clearly, think about how a line can't exist in actuality unless it's within a body. In a body that's long, wide, and deep, all shapes are undoubtedly encompassed. So, in a line, all these shapes are actualities that contribute to the actuality of the line itself. Similarly, in a triangle, the actuality is the triangle itself, and in a sphere, the actuality is the sphere itself. For instance, everything within a stone is, in essence, the stone itself; in a vegetative soul, everything is the soul itself; in life, everything is life itself, and so on for other aspects like sensation, sight, reason, intellect, and even in God, where everything is God Himself. In essence, this demonstrates the remarkable unity, equality, and profound interconnectedness of everything with each other, so that everything truly exists within everything else. From this, you can also grasp the source of diversity and interconnectedness. Since each thing cannot encompass everything itself (as that would be God), everything was created in various degrees so that, in this manner, everything could be what it is, as there was no other way for them to exist in a better way. Consequently, all things are intertwined within each other because one degree of existence couldn't exist without the other. Allow me to clarify this with a familiar example. Just as the various body parts in a human body each contribute to the whole and coexist within each other, so it is in the world. For instance, since the eye can't be the hand, the eye is content with being an eye, and likewise, the foot remains a foot. All the body's parts cooperate to ensure that each can exist in the best possible way according to its nature. The hand cannot become an eye within the eye itself, but the eye exists as an eye in the eye as it does immediately in the person. In the same manner, each body part exists as itself in the foot or hand, and the foot and hand exist as themselves within each other. All of these are present immediately in the person, so every body part is immediately in the person, and the person, or the whole, is within each body part. In this way, the entire is within the parts and through each part within each part. Similarly, in the Universe, through Nature, everything is within everything else. Even though things in the world are hidden from us and beyond our full comprehension, they are connected by a proportion that holds them all together. Despite the countless celestial systems in the world, some of which are unknown and far beyond our sensory understanding, they are so masterfully linked by God's design and the spirit of the Universe, or the world's soul, through movement and harmony that none can exist without the others, without causing the whole system to collapse. This is the true Heraclean chain, extending from the farthest reaches of the heavens to the ultimate bodies of the world. If you were to remove even a single ring or globe from this chain, the entire structure would inevitably crumble, disrupting the whole. Hence, you can perceive how, despite the vast distances between celestial bodies, there exists an unseen proportion and an unknown connection that binds everything and everyone together.

Theodidactus: You have eloquently expounded on these profound principles, which have completely convinced my understanding, leaving me with no objections. However, I am curious to know why God has brought forth such an immense multitude of celestial bodies and for what purpose. While traversing the vast expanse of the firmament, I couldn't help but notice that there appears to be no end or count to these celestial bodies. This has led me to speculate that not only are there as many diverse stars in the universe as there are diverse species of things on Earth, but the number of stars might even exceed the count of predestined human souls from the beginning of the world to its end.

Cosmiel: You are absolutely correct, my dear Theodidactus. The most wise Creator did not intend for everything to be fully comprehensible by human intellect in this transient world. Countless mysteries are reserved for a more blessed age of eternal happiness. Nonetheless, at different times, He has unveiled some of His works, like a glimpse through a small crack, to reveal the magnificence of His power and the depth of His wisdom within the limits of human understanding. Although His intentions may remain veiled from humanity, they are not devoid of their powerful effects. It is sufficient for them to understand that everything converges into a single harmonious plan. As for the rest, even in the realm of lower creatures, there is nothing so insignificant and minute that it is not designed with wisdom for specific purposes. Yet, the reasons for the existence of even the tiniest of creatures, such as a worm, why God created them in a particular manner, and what role they play in the grand tapestry of creation, remain concealed from human understanding. You must grasp that concerning the largest and most immense celestial bodies, which hold the greatest and most significant purposes, their true import will only be fully revealed in the afterlife. Human intellect has its limits. For instance, consider the field of medicine. How many physicians have meticulously counted the number and multitude of muscles, cartilages, veins, fibers, and other minuscule components of the human body? Yet it is a certainty that even if one part were separated from the whole, the harmony of the entire body would be disrupted. Indeed, at present, we may not comprehend the virtues and effects of individual stars, but perhaps, through divine intervention, we will gain knowledge and experience their significance. It is also evident that everything in the universe was brought into being for the sake of Earth. This planet was chosen as the dwelling place of the divine majesty, in human form, where His grand works were revealed. Earth was specifically created for humanity, the noblest of all creatures, and humanity was meant to be the heir of the world. As humanity contemplates the intricacies of this cosmic machinery, it should recognize the limitless power, wisdom, and goodness of the Creator. Stirred by the harmonious symphony of creation's components, humanity should be inspired to continually and steadfastly sing the praises of the most gracious Creator. Thus, after passing through the fleeting nature of mortal life, humanity, enriched by the knowledge of God, the Word of Life, the most beautiful idea of all things, and the entire cosmic mechanism, will be deemed worthy to contemplate God鈥攅ternal and the source of all things鈥攊n Himself and in all things for all eternity.

From these things, let mortals learn how much effort, sweat, perils, and various afflictions they endure to acquire even the smallest portion in the narrow confines of this earthly place. They should consider how tiny their portion is compared to the abodes prepared by God for His chosen ones in the highest realms of the heavens. I have no doubt that the number of dwellings God has prepared for His predestined ones from the beginning of time far exceeds the count of all humans who have ever existed up to this day. For, as the eternal Wisdom of God rightly said, "In my Father's house, there are many mansions," that is, countless and beyond human comprehension. Therefore, let mortals frequently arouse in themselves the desire for the eternal hills. Let them often look in their minds and with their eyes towards the light of those eternal abodes, as if they were glimpsing shadows. In this way, when freed from the love of earthly things, more will join the children of light and dwell in the company of the children of God.

From these reflections, let mortals grasp the immense effort, sweat, perils, and various tribulations they endure to secure even the tiniest share within the limited confines of this earthly realm. They should contemplate how minuscule their portion here is when compared to the abodes prepared by God for His chosen ones in the loftiest realms of the heavens. I have no doubt that the number of dwellings God has readied for His predestined ones from the very inception of time far surpasses the count of all human beings who have ever walked the Earth up to this present day. For, as the eternal Wisdom of God rightly proclaimed, "In my Father's house, there are many mansions," signifying an abundance that transcends human comprehension. Thus, let mortals frequently kindle within themselves the yearning for those everlasting hills. Let them often turn their minds and gaze towards the radiance of those eternal abodes, as if they were catching glimpses of fleeting shadows. In this way, when they are liberated from the allure of earthly pursuits, many more will join the ranks of the children of light and dwell in the fellowship of the children of God.

CHAPTER V.

The incomprehensible speed by which the stars revolve around the Earth.

Theodidactus: My dear Cosmiel, one of the aspects that perplexes my understanding is the motion of the celestial bodies. When you mentioned that, aside from the Earth, all the other celestial bodies, commonly referred to as stars, are in motion, it must undoubtedly be a motion that is not linear, not transverse and scattered, but rather circular. This circular motion revolves around the fixed and unmoving Earth, adhering to the model's configuration. However, these motions are beyond the grasp of our senses or the fixed intent of the mind. As you previously taught me about the countless assembly of stars hidden deep within the firmament, they are so remote from our Earth, Sun, and Moon. Even though you have transported me to a location three times higher than the first star of the firmament, I have still not been able to discern either their boundaries or their quantity. Undoubtedly, the trajectory along which they complete their daily rotation within the span of 24 hours demands a velocity of motion so incomprehensible that nothing on Earth can be considered anything other than slow when compared to the speed of these celestial spheres. According to our Astronomers, a certain fixed star in the equatorial region traverses a distance in one hour equivalent to half the Earth's diameter, which, when measured in miles, amounts to 2,550,180 German miles. In one second of a minute, which represents the 3600th part of an hour and corresponds to the oscillation of a pendulum, it covers a distance equal to 3,580 German miles. However, my dear Cosmiel, I must ask you, by what means and with what arguments can you convince me of this? Since the fixed stars, as we perceive them, move so imperceptibly to us at such an incomparably high speed, one must wonder about the velocity at which those celestial spheres, which are three, four, five, or even ten times more distant from the first star of the firmament, complete their daily cycles?

Cosmiel: Your conclusion, Theodidactus, is inaccurate. You claim that because you cannot comprehend the velocity of such motions, they cannot exist. In the realm of lower nature, you witness daily the astonishing effects of many things, yet you can never penetrate their causes. As Ecclesiastes attests, "For all things are hard," and "a man cannot explain them by speaking." This underscores the incomprehensible majesty of God the Creator, a majesty that He did not intend for anyone to fully grasp, but rather to marvel at as it is concealed within His works. Although you may struggle to comprehend the velocity of these motions, it is not appropriate for you or anyone else to impose a particular form or system of the world against the will of God, tailored to your own capacity and understanding. It is unseemly to adapt and distort the vastness of the universe to fit the limits of your own mind. Such an unworthy estimation diminishes the divine power and significance in ways that are difficult to express. When you fail to grasp the works of God and, consequently, conclude that they cannot exist, you are essentially attempting to measure the infinite wisdom of God with audacious presumption. Now, let's return to the velocity of the outermost heavenly bodies, each of which completes its rotation around the Earth in a span of 24 hours at an ineffable speed that surpasses human intellectual capacity. Consider this: what mind can fathom the velocity of a body that covers 3,580 German miles within the space of a single second, roughly equivalent to the pulse of an artery? No astronomer disputes the truth of this with regard to the fixed stars visible to the naked eye. Now, ponder the velocity at which those celestial spheres, differing from the first star of the firmament by three, four, five, or even ten times, complete their daily cycles. Who would dare to propose anything contrary to the divine power? I am firmly convinced that such a person is profoundly ignorant of the subject matter. Perhaps there is a fear that excessive motion might disperse the celestial bodies. However, by the will of the divine Creator, they maintain their stable and indissoluble mass. "For He spoke, and it came to be; He commanded, and it stood firm." He elevated them, and they moved according to the prescribed goal of the eternal law, propelled by the velocity demanded by their relative position to the Earth, the mass of their globe, and the vastness and size of their respective orbits. They willingly endure all of these factors. The Lord, the Maker of the world, designed the celestial mechanism such that it encompasses an innumerable array of motions鈥攕ome slow, others moderate, and many very fast鈥攃onnected at intervals and differing in unequal proportions, harmoniously orchestrated and tempered between sharp and grave. This symphony of creation, which none can help but admire, is the result. The entire structure relies on the order and arrangement of the spheres, with those closer to the Earth moving more slowly and those farther away moving at greater speeds, as if a certain law governs this proportion of the spheres.

Theodidactus: I comprehend your explanations, but I am puzzled by the absence of perceived motion while I am currently in this physical body. According to your statements, it is said that over 3,580 German miles are covered in a single second. Another question that troubles me is the substantial variations in the motions of the other stars, which should not occur since all the celestial spheres within the firmament are supposed to move at the same speed.

Cosmiel: As for the first point, you say that you do not feel any movement of the moving sphere, and you are right, but I have often emphasized the reason for this illusion to you in previous discussions. When, while on one ship, you observe another ship moving in the opposite direction, it is certain that the eye is greatly deceived, believing its own ship to be motionless. The same thing happens to you in this situation. If you were fixed somewhere outside this sphere in the ethereal space, you would certainly experience the incredible speed of the sphere.

Theodidactus: I ask you, Cosmiel, I seem unable to rest until I verify through sensible experience such a remarkable effect of motion.

Cosmiel: I will do what you ask; behold, you are now 200 leagues away from the position of the previous body and fixed in ethereal space. So, look now and carefully observe the motion of the abandoned sphere.

Theodidactus: O Cosmiel, I see, I see clearly now the truth you presented to me a short while ago; I see the great sphere moving at a speed faster than the east wind. But what is this? The sphere, which I could see under an 80-degree angle in the first minute, was only under a 60-degree angle in the second minute; in the third minute, 12 degrees; in the fourth, 3 degrees; in the fifth, finally, it appeared like the Moon; in the sixth, it looked like Jupiter; in the seventh, like a fixed star; in the eighth, it became a nebula; in the ninth, nearly imperceptible; and in the tenth, I find that it has vanished into nothingness.

Cosmiel: It is not surprising that you observe the sphere diminishing in such immense proportion; the reason is nothing other than the tremendous speed of the sphere moving through the ethereal expanse. This speed is so great that from the first minute, when you observed it, to the second, it traveled a distance of 9,158 Earth's semidiameters, which amounts to 7,915,880 German miles. This number is much greater than the maximum distance between the Moon and Earth, and although this distance is covered in a single minute, the motion is still perceptible.

Theodidactus: I do not understand what it means for it not to escape perception.

Cosmiel: If you take two spinning tops with which children play, one small and the other of notable size, and both spin with equal force, you will clearly see a colored dot on the smaller top form a perfect circle due to the speed of the motion, so that the dot completely escapes the eyes, and you do not believe that it is a dot, because the intensity of the motion displays a circle. The cause of this phenomenon is none other than the smallness and tightness of the circumference; for in this case, when the dot returns to its starting point in a single blink of the eye, the eye cannot discern the specific position of the dot due to the speed of the movement, and therefore, it seems to be present everywhere and in all the points of the circumference simultaneously, so it must be seen in the shape of a circle. On the larger top, however, as the colored dot on it covers a greater circumference, it is also perceived as a distinct dot, always more distinct as the circumference becomes greater. In fact, if a top were given that had a circumference like the dome known as the cupola of Saint Peter鈥檚, and it spun with a mark on the greatest circumference, it would not show as a circle but as a dot spinning with the circumference, showing its position clearly along the circumference, which would not be the case on the smaller circumference of the aforementioned cupola. There, due to the circular motion of the circumference, the speed more easily joins the starting point with the end, and thus a circle must be seen. In the greatest circumference, however, due to its size, the same speed does not connect the starting point and end so quickly, allowing the eye to observe the movement of the dot more easily and distinctly. From this, if I'm not mistaken, it becomes clear how the speed of movement can be understood on the largest circumferences; for even if an eye fixed in this ether sees movement in itself and by nature as the fastest possible, the breadth of the circumference ensures that the speed of movement, beyond human comprehension, is not noticeable. You will understand this better through a familiar example: an elephant or a giant, even though their steps appear slow to your eye, still move at a speed that few can keep up with, because the steps of an elephant or giant cover many human paces. From this, you will gather that if we mentioned a star that covers 7,915,880 German miles in one minute of time and were reduced to the circle of the Moon, it would inevitably follow that the speed of the motion is so rapid that the star would appear as a circle, and its movement would appear to you as a star falling into a circle. Similarly, consider the outermost celestial bodies to have such speed that in one minute they cover as much distance as the Sun, Mars, Jupiter, or Saturn travel in 24 hours. So, if such a movement of a star were confined within the solar circle, the Sun would necessarily complete an entire diurnal rotation in one minute, and therefore, the speed of the Sun would be comparable to your eyes like a piece of glowing iron rotated in circles, which your eyes are forced to perceive as a fiery circle because they cannot distinguish the position of the iron. Thus, a remarkable proportionality of the speed of the celestial bodies is evident: the larger or smaller the circle they describe, the faster it moves in itself, but the slower it appears to the eyes. However, all are adjusted so that they complete their entire period in 24 hours. Just as in a millstone, the circumference of the outer parts of the wheel between two staves is twenty times larger than the space contained between the inner staves, yet the outer part appears to move slower and the inner part faster, despite the outer part being spun twenty times faster, as it covers twenty times more distance in a single revolution of the circumference. Don't you see that a stork in the upper airspace covers ten times more distance than in the air close to the Earth's surface, and yet in the more distant space, it appears to move more slowly than in the space closer to the Earth? The reason for this is none other than the vastness of the air circumference and its purity, through which, with no obstacles due to the usual thickness of the air, it rapidly traverses enormous distances, even if this is not apparent to the eyes due to the distance.

Theodidactus: I fully understand everything, and now I cannot marvel enough at the fact that many of the moderns, driven by some unknown rashness and unable to comprehend the tremendous speed of the fixed stars, decided to claim that the fixed stars are motionless and the Earth is in motion, as if to grasp divine work. Is this not prescribing limits to divine power, twisting and adapting an incomprehensible work to fit the capacity of one's own intellect? As if the Almighty God can only produce what fits any intellect in every way. And they don't stop there, but with such stubbornness, they defend their error that they are not ashamed to presumptuously twist even the pages of the Divine Word and their meaning to suit whichever opinion they wish. But now I will move to another question: Why do the stars surrounding us, as seen from this sphere of the firmament, falsely appear to have such diverse motions?

Cosmiel: As I mentioned in our previous discussions, the stars in the firmament, in addition to their daily rotation around the Earth, also have their unique eccentric motions. Nevertheless, these motions are not observable from Earth due to the vast distances that separate us from them. The immense separation is a result of the fact that, when viewed from Earth, the individual orbits of these stars become compressed into a single point. As a result, regardless of a star's position within its orbit, it always appears as a single point, equidistant from the others.

Theodidactus: You raise an intriguing question. However, I must inquire about the purpose behind these specific motions.

Cosmiel: Certainly, as there are numerous celestial bodies in the firmament that depend on light like lamps, it is evident that the solar globes provide illumination to these bodies. This illumination becomes possible through their orbital movements, as these motions serve to draw in the light. Just as one body warms another, this light contributes to the vitality of these celestial bodies and plays a crucial role in maintaining the harmony of the universe.

Theodidactus: However, has anyone ever observed these lunar globes in the firmament from the vantage point of Earth? Who would be willing to believe such a story?

Cosmiel: While it is true that they cannot be observed from Earth due to their immense distance, it is reasonable to infer a highly plausible and probable congruence, given that all celestial systems in the universe are arranged in similar patterns. Just as you accept the existence of Earth, the Moon, Mercury, Venus, Mars, Jupiter, Saturn, and other celestial bodies around the Sun, even when they are not directly visible but are inferred from their presence in the Sun's light, you should apply a similar perspective to the farthest regions of the firmament. Consider that the same principles apply there. After all, who in previous centuries could have imagined the existence of four Earth-like bodies orbiting Jupiter, a discovery that astounds us in this modern era?

Theodidactus: Your statement holds true and aligns seamlessly with the cosmic order. However, I must inquire, what accounts for the remarkable and unvarying spacing of the stars as observed from Earth?

Cosmiel: The reason behind this phenomenon lies in their central positions firmly established within the vast expanse. Occupying such rarefied seats in the expansive ether renders any deviation from these positions impossible. Consider how Earth itself remains fixed at the center, suspended in this ethereal expanse. What force, pray tell, could conceivably displace it from its divinely ordained station? Certainly, none. The same principle applies to all celestial bodies within the universe. Therefore, it should come as no surprise that they steadfastly maintain their positions, resulting in consistent apparent distances when viewed from Earth. I mentioned "apparent" distances because, despite the unique motions of individual celestial bodies as they complete their orbits within specific circles, the vast distances from Earth render these circles imperceptible. Consequently, when a particular star resides in its distinctive orbit and aligns with another star, be it in opposition or in a square configuration, the conjunction, or more accurately, the remarkable change in their apparent separation due to the contracted circle effectively becoming a mere point, renders them invisible, erasing the observable configuration between them. In essence, within a circle contracted into an imperceptible point, nothing appears but a point of light, devoid of any noticeable positional variance. Using the same line of reasoning, when you first ventured into the firmament and observed the planets, including the Sun, the Moon, Venus, Mercury, Mars, Jupiter, and Saturn, you perceived them as fixed stars, consistently positioned at the same distance from the Sun. This arises because the orbits of these planets, due to their minimal distances, coincide precisely with the centers of their respective planets. While I do not deny the presence of observable motions in planets like Mars, Jupiter, and Saturn, or the peculiar eccentric circles within which the closer planets move, your astonishment during our exploration of these celestial spheres was indeed palpable, as you marveled at their wondrous attributes.

Theodidactus: Indeed, my dear Cosmiel, I now recollect witnessing such phenomena, particularly in the case of Saturn, although I remained ignorant of their underlying causes at that time. I vividly recall regarding those stars, whose vast eccentric orbits I observed from Earth, as fixed entities. I am now embarking on a journey into realms of knowledge that transcend the common understanding of astronomy. What a magnificent transformation of comprehension this has been! I presently find myself in a realm where neither the Sun, nor the Moon, nor any of the other planets, whose movements once filled me with wonder while on Earth, exist any longer; all have been reduced to mere nothingness. How profoundly I marvel at the perspectives of those deemed heretics in the realm of astronomy, those who deny that the Sun illuminates the entire world. The minds of mortals, how they vacillate! How readily they become ensnared by their senses! How fervently they seek to attribute everything to factors other than what truly exists. Yet, even I, though I now behold all that surrounds me, still find my intellect utterly inadequate to fathom the unfathomable workings of divine power, just as powerless as it is to gaze upon the light of the nocturnal owl. And who, regardless of the acuity of their intellect, can claim to not only unite but even comprehend the countless proportions, arrangements, orders, motions, and forces governing these celestial systems?

Cosmiel: You are correct, for within the fragile confines of mortal existence, the intricate works of the omnipotent God elude human comprehension. They are reserved for a more blissful existence, one in which you shall behold the God of Gods in Zion.

Theodidactus: Oh, my dear Cosmiel, when will we, at long last, unveil the conclusion of this vast universe?

Cosmiel: Understand that even if I were to raise you a hundredfold higher, you would still be unable to perceive the quantity or the conclusion of these stars.

Theodidactus: So, is the universe infinite?

Cosmiel: Certainly, my dear Cosmiel, as you've often heard, the universe exists in a state of both vast expansion and profound contraction, making it a magnitude that defies easy comprehension. Allow me to convey this truth in simpler terms: Almighty God did not create the universe in the most perfect way conceivable, meaning that God did not create everything possible during its inception. While it was crafted with perfection to the extent that it could be, God had the capacity to bring forth a more perfect or a less perfect world, even though the one created is as perfect as it could be. What exists is what could have been created. However, the potential to create what exists is not synonymous with the absolute power of God, despite God's ability to create and His ability to bring about existence being one and the same. Nonetheless, for God, the potential to become anything at all is not always equal to the power to manifest it. Therefore, it follows that God fashioned the world according to His own desires. Consequently, it can be naught but supremely perfect, for it came into being in accordance with the unfettered will of the Almighty.

Theodidactus: I have comprehended everything quite thoroughly. However, there is one matter that vexes me: are there singular or multiple worlds?

Cosmiel: If you grasped the concept of the greatest contraction, namely, the megacosm or the Universe, where nothing greater of its kind can exist, your doubt would cease to trouble you. To illustrate, if there were multiple universes, there would consequently exist multiple greatest contractions, a notion that is both absurd and contradictory. They would simultaneously be the greatest contractions and not the greatest contractions, a paradoxical predicament. If indeed the greatest contraction is presumed to exist, as we deduce from the definition of the world or the Universe, then there cannot be multiple greatest contractions of the same kind. Only one greatest material contraction is indispensable, encompassing everything within its scope. Furthermore, it becomes evident that out of all matter, or rather, that from whose essence all matter is constituted, only one is essential, and the greatest contraction鈥攖he World or the Universe鈥攅mbodies this essence. Thus, the Universe must inherently be singular. For whatever relies on one must inherently be one, not in an absolute sense, but in a constrained one. The Universe directly hinges upon one God; therefore, the constriction must be singular. As the divine Dionysius expounds, unity serves as the cause of all unity, for everything flows, attains perfection, endures, and is fashioned with the purpose of unity and amalgamation. Contemplating the scenario where God had created multiple worlds, one might inquire about the nature of their relation. Would they be greater or smaller than each other? They certainly could not be equal, for then they would not qualify as the greatest contractions, as the greatest contraction cannot be similar to or equivalent to another. Nor could one be greater or smaller than the other, as this would result in a contradiction. Consequently, it is imperative that one world or Universe is brought forth by God so that the idea of the Supreme Creator aligns seamlessly with the concept in every aspect, and the one absolute greatest, which is God, harmonizes fittingly with the one contracted greatest, which is the world, establishing a certain semblance and analogy.

Theodidactus: I have no reservations in affirming your statement. Therefore, let us now turn our attention to more substantial matters.

CHAPTER VI

The sublime harmony of this sensible world, and the analogy with the rational, political, intellectual, and Archetypal world, and how each influences the others.

Cosmiel: God has meticulously designed the world with three fundamental principles: number, weight, and measure, through which everything adheres to the paths of the transcendent Triad. Number emanates from the highest Monad, the wellspring of all numerical concepts; weight arises from the wisdom that harmonizes all; measure derives from the spirit of the Craftsman, who assigns each element its appropriate portion. Thus, according to the teachings of the Magi, three dominions govern the world: God, Mind, and Soul. Unity appropriately pertains to God; Order or Weight belongs to the Mind or Wisdom; and Measure and Motion are the province of the Soul or Spirit. This elucidates the cryptic statement of Plato to King Dionysius: "All things are related to the King of All, and for His sake they exist, and He is the cause of all beautiful things: for all things are related to the King through unity, and for His sake, all things are weighted, and all things are organized around Him; and He is both the efficient and final cause of all beautiful things, governing and sustaining the beginning, middle, and end of all." In the view of Dionysius, the devoted servant of God, everything emanates from God, converges toward Him, and finds stability and repose within Him. God is likened to a sphere, with His Center omnipresent by His paternal power. However, His circumference remains elusive due to His incomprehensible vastness. The Son remains inseparable from Wisdom, and the interplay between the center and circumference, or the rays, symbolizes the Spirit and mutual Love.

Therefore, when the primal and supreme Monad manifests as a triad, it assumes a harmonious, sonorous number, embodying the most perfect harmony through three voices of the Sun: the lowest, middle, and highest. Their union creates the diapason, composed of the diapente and diatessaron, the most flawless and fundamental harmonies. This intricate interplay is evident in the sequence of numbers: 1, 2, 3, where 1 represents the simple unity, the origin of all consonance, attributed to God the Father. Number 2, akin to 1 as the octave or diapason, pertains to the Son. Number 3, linked to 2 as the diapente, possesses the ability to connect with the Spirit. Just as the middle voice of the diapente bridges the lowest and highest, so does the harmony between the Father and the Son, the beginning and the end, unite in an incomprehensible harmony. Within this ineffable harmony unfolds the wondrous propagation of the most fertile Triad in Nature as harmonious concord spreads in a remarkable fashion. The simple Triad, attributed to the most uncomplicated God, who, as the supreme and singular Unity, unfolds into three hypostases in an ineffable manner. When extended beyond its inherent self, this triple Triad multiplies itself and generates a remarkable symphony of nine enneads, symbolizing nine angelic orders, nine celestial realms, and nine categories of corporeal and elemental natures. This is all accomplished through the decimal number, as will be elucidated in subsequent discussions. The cubed Triad, or the tripling of itself into a square, yields the sacred number 27, the completion of all enneads and the source of all harmonic proportions. The initial Triad disseminates into three created triads within the intellectual realm. Thus, the Seraphic order, inflamed with love, serves as a bridge to the Spirit of Love, the nexus between the Father and the Son. The Cherubic order, brimming with Wisdom and Knowledge, pertains to the Supreme Wisdom, the Son. The Thrones order befits the Father, who, as the Psalmist attests, "has set His throne in judgment," and through the Son "will judge the world." This Triad indeed constitutes the perfection and likeness of God. Yet, since the highest good emanates through this Triad, another triple order emerges. Thus, as the supreme Prince and Artificer, He governs inferior beings in a perfect and harmonious manner. The Father, the Sovereign of all, governs the entire political world through the Dominions order. The Son, to whom "all power is given by the Father in Heaven and on Earth," administers everything through the order of Powers. Through the order of Virtues, "the Spirit of God's mouth through all their host" leads all towards true sanctity and reinforces all virtues. Because of the interrelation between the Triad and the triad, He governs humanity and everything created for His sake in three distinct ways. In Principalities, He oversees authorities, kingdoms, and provinces. In the Archangels, He establishes the Kings and Princes themselves. In the Angels, He appoints care for each individual human being. In this divine design, as God, through His fruitful Monad, engenders us within a threefold order of Angels, we, in turn, can ascend to God, much like Jacob's ladder. As testified by Dionysius, we can be purified, enlightened, and perfected, achieving this through continuous cultivation of virtues not only through the lower Intelligences but also through the higher ones. Consequently, we can become associates of the Hierarchical minds in accordance with the prevailing degree of virtue within us. By harmonizing our ten-stringed soul instrument with the Angelic ten-stringed one, aligning our virtues with their appropriate order, we receive harmonious virtues from God. This represents the greatest secret in ascetic discipline, a path through which the Saints of God have performed miraculous feats and have been hailed as Masters of the more hidden Theology. If we earnestly endeavor to conform ourselves to an order through the study of analogous virtues, purging dissonances within the harmony of virtues, we will effortlessly ascend to that order. Thus, certain holy individuals, consumed by divine love, have become akin to Seraphim, while others, driven by a fervor for divine contemplation, have mirrored Cherubim in their way of life. There have been those who have demonstrated unwavering patience with the divine, thereby attaining Thrones. As many Angels have fallen from each order, it became necessary to raise others to restore them, a task entrusted to none other than human beings, according to the measure of virtue that God has granted them on Earth.

Hence, it becomes evident why God has instilled fear of Princes in the hearts of both people and subjects. Isn't a King just a human being like any other? Yet we observe everyone submitting to a King with utmost reverence and fear, a phenomenon that could not occur unless God had etched the imprint of fear within the King. Through this, a Prince, distinguished and elevated, commands the submission of others with a concealed yet reverential fear. All of this is orchestrated through the hierarchy of those supreme Princes within the Principalities. However, should Kings and Princes, through their unworthy and sinful lives, oppose the influence of God and the Principality, it immediately becomes apparent that sins strip the Prince's character of the fear of God, leading the people from harmony to discord. Rebellions ensue, and the yoke of a Prince unworthy of the fear of God is cast aside. Thus, changes in empires, transfers of kingdoms, and the overthrow of principalities and public affairs have no source other than this. Hence, let a Prince live his life in accordance with justice and piety, so that in the end, he finds Archangels perpetually guiding him as presiding guardians. For with their constant protection and assistance, neither the Kingdom nor the Ruler can endure. For the same reason, God has also imprinted the mark of fear even on the fiercest of animals so that, for the sake of humanity, whom they were created to serve, they would be subject to and obey them. We witness a weaker human leading, governing, and directing even a strong child, a massive elephant, or a fierce lion with whips, and the beasts submit to every command. The only explanation for this lies in the order that dictates it and the fear of God imprinted on man's character, compelling all things to be subject to him. This same principle applies to the animal kingdom, where one animal dominates another, even if it is inferior in strength and size (such as the elephant dominating the ram or the rooster dominating the lion). It is because they are subject to a higher order and character, which they instinctively recognize and revere. You can thus perceive how everything is intricately linked in a wondrous harmony. This harmony reveals itself even in seemingly random events, if anything within the course of Nature can truly be deemed random and accidental. As an illustration, during the time of Pope Paul V, the Aquila Draconis image, featuring pagan symbols associated with the Pontiff, depicted a dragon beneath the tiara and the Borghese family's coat of arms. It was this family that played a role in the Pope's election. It is not unreasonable to suggest that God, through the Angels of the Principalities, conveyed the world's rule through this omen of the Prince of birds. Earthly rulership inherently lacks harmony and decorum unless it is harmonious within itself and with others. This harmony bestows dignity and beauty, an essential ministry of the Higher Powers for the Prince, and the order of Virtues fulfils this function. With their favor, we gain strength against the allurements of vices and pleasures, ensuring constant stability and strength. Yet, to triumph over these ethereal powers teeming with envy and malice, we require the protection of the supercelestial and divine Powers. This protection prevents us from being hindered by worldly effects, enabling us to harmoniously subdue them to our rational desires, thus ruling over ourselves. Consequently, the assistance of the Dominions becomes indispensable. Once we have gained dominion over all lower things, our ultimate goal becomes turning to God alone. This can be achieved if we maintain our memory of the supercelestial with the aid of the Thrones and contemplate them with Cherubic illumination. Finally, through a form of affinity, we are united with the Supreme Parent and the divine monad through the Seraphic ardor. In the same way that the Creator of all things descends into us through the Angelic ranks by His own virtue, we return to Him through those very ranks, from which we originated, as if ascending a ladder of virtues. The first rank of rational nature connects us to the Angels through the senses, the Archangels through imagination, the Virtues through fear, the Powers through sorrow for sins, the Principalities through reason, and lastly, the Dominions through love. The Thrones are associated with understanding, the Cherubim with intelligence, and ultimately, the Seraphim unite us with hope. Among these, the Seraphim are those who bring us closest to God, who is the hope of all the ends of the Earth.

From this, you can discern how these orders of Harmony, acting in support of the supreme tribunal, ensure that everything aligns harmoniously with their Prince, rendering them faithful. They anticipate the connections with those who sing, functioning like celestial tuners, adjusting all strings and voices to the supreme monochord of God, thereby rendering it melodious and mellifluous. If any notes were missing or dissonant melodies detected, they would discard, cut, and reject them, ensuring that nothing discordant pervades the cosmic, celestial, or human polyphonic harmony. Consequently, they exult in conjunction with everything set into motion by the Father, as attested by Dionysius. Indeed, guided by God, they in turn move the World, and they orchestrate our bodies and other subordinate entities into the consonance dictated by the First Mover of all things.

Theodidactus: I have begun to understand all of this. So, tell me: With such a vast multitude of material bodies, how does one influence another? For this, I cannot grasp, much less how they are moved. On our journey through the immensity of the firmament, I observed that each system, apart from the one around the Earth, has its own motions around its own centers in its own orbits, even though they are inaccessible to us. I can hardly believe that so much variety of movements and unique forms of bodies are born from this. Therefore, they must be directed to their ends by another, other than the Mover of all.

Cosmiel: You should be aware, Theodidactus, that the existence of this world is intricately tied to its relationship with the intellectual world, with which it shares some analogical connection. As the Creator and Craftsman of all of Nature upholds the lesser world, for which all things were brought into being, He set another group of nine entities into motion鈥攖he celestial world systems. These systems govern the lower world through their influence. The celestial hierarchy encompasses the Empyrean, the starry heavens or firmament, followed by the spheres of Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. However, since these celestial bodies are inherently inert and incapable of independent motion, He assigned Intelligences to each of them. Through these Intelligences, they were set into various motions, producing a multitude of effects in accordance with the needs of the sublunary world. Consequently, the constitution of the terrestrial bodies is contingent upon the influence exerted by the higher celestial bodies. The Celestial Intelligences, who oversee the arrangement of all things, receive the highest care and guidance, led by the supreme Choragus. They harmonize the lowest, middle, and highest elements into one most perfect symphony. To gain a deeper understanding of the harmony within each of these spheres, let us delve further into clarification.

Firstly, let us consider the nine celestial realms, including the heavens of the heavens and the Empyrean鈥攁 celestial court befitting the eternal King and the supramundane abode of the Prime Mover. It aptly corresponds to the order and infinite light of the Seraphim. From this abundant source, as if from an overflowing wellspring, all illuminations of souls emanate. Secondly, there is the region of the wandering stars, whether visible or within the firmament. The Craftsman diffuses Himself into numerous instruments here, used for the generation of things. This domain appropriately aligns with the Intelligence of the Cherubic Order. Just as stars in the sky are symbols of notions within the human soul, the Cherubim's knowledge arises from the formal concepts originating in this realm. Thirdly, we have the sphere of Saturn, which rightly corresponds to the Thrones or Intelligences, known as "Schabtael" in Hebrew. Through its influential power, it engenders firm, fixed, and unwavering prudence in us. Man is bound under its rule, as if seated on the throne of its counsel. Hence, it is not without reason that the Hebrews call it "my Sabbath," for everything in the sublunary world bearing Saturnine characteristics, whether in stones, plants, or animals, is subject to it. Fourthly, we find the sphere of Jupiter, which beautifully aligns with the choir of Dominations in terms of its nature and properties. This benevolent planet exudes majesty and regality, with Astrologers promising dominion and rule to those born under its influence. Its Intelligence bestows true justice, and all things in the sublunary world bearing Jovian traits fall under its dominion. Following Jupiter is the sphere of Mars, which, due to its fiery and incendiary power, harmonizes perfectly with the Virtues. Through its fiery virtue, it purges the bile within us and grants us the ability to surmount challenging tasks. It enhances strength and fortitude, and this sphere governs all things endowed with a Martian nature in the lower world. Next is the sphere of the Sun, situated in the middle of the celestial hierarchy, akin to the King and Prince of the entire cosmos. It moderates all things with its virtue and power, aligning fittingly with the middle order of the Powers. Its Intelligence engenders life, prosperity, and glory within us, and the solar nature in the sublunary world harmoniously corresponds to this sphere. The sphere of Venus, a benevolent and exquisite planet, appropriately corresponds to the Powers. Its Intelligence, named Haniel, which signifies "grace of God," instills in us a love for beauty, bestowing grace and benevolence in all things. All entities sharing the nature of this Intelligence fall under its protection through a certain analogy in Nature. The sphere of Mercury can aptly be compared to the Archangels. Just as the Archangels strive to conform all things to the image of the highest Prince and unite them in perfect harmony, Mercury labors to harmonize vocal, formal, and rational numbers with each other. It primarily works on the composition of rational numbers with the divine. Its Intelligence imparts true concord and union with God and souls, aiming to lead them into God through that harmony by which they are perpetually united, consistently bursting forth in eternal hymns and praises of His eternal majesty. All entities in the sublunary world exhibit Mercurial qualities. Lastly, we encounter the sphere of the Moon, the final member of the celestial Ennead. It harmonizes most closely with the Angels among the nine Orders. Just as this sphere is nearest to us, the Angels, like the Moon, receive the powers of all the superior Planets within themselves, subsequently communicating them to the sublunary world. In a similar fashion, the Angels transmit illuminations received from higher minds into our realm. Although numerous details could be expounded upon concerning the influx of specific virtues, I shall refrain from dwelling on them.

Having examined the first and second Enneads in a remarkable harmony, let us now explore how the third Ennead, often referred to as the squared Trinity, brought forth all the creatures inhabiting the sublunary world through the craftsmanship of the Divine Artificer. The primal Monad, as it unfolded into a Dyad, gave rise to an indefinite duality or matter. From the Monad and the duality of numbers, points emerged; these points formed lines, lines created surfaces, and from surfaces, solid bodies were fashioned. These four fundamental elements serve as the building blocks for all things. I won't delve extensively into their details here, as they have been expounded upon elsewhere. However, I will illustrate how these four elements, in conjunction with various degrees of mixed beings, constitute the third Ennead. Furthermore, I will demonstrate how these elements are not confined solely to the corporeal realm but also permeate the intellectual Ennead and even find their reflection in God Himself. This reflection unveils the world as a musical concept harmoniously aligned with its Archetype. The Ennead encompasses the four elements along with five others. In the realm of corporeal nature, when combined, they constitute nine degrees as follows: earth, water, air, fire, stones or metals, plants, zoophytes, brute animals, and humans, which collectively comprise the lower world. Despite their corporeal nature, the wise Creator and Harmonizer intricately linked them to the other two worlds, endowing each entity with a unique role in every world. Earth serves as the foundation and support of the lower world. It also exists in the heavens, as previously shown, and in the Angelic realm as the firm seats of God and the footstool of His feet. In the Archetype of all, it manifests as a firm and highly fertile nature, as indicated by the phrase, "Let the earth be opened and bud forth a Savior." Next is water, a light, clear, purifying, and cleansing element, which also exists in the heavens. In the angelic realm, water teaches and purifies, as seen in the verse, "You that cover the high places with waters." In the Artificer, it represents the water of salvation, washing away sins, regenerating and enlightening humans. We breathe the elementary air, allowing us to see, hear, and smell. In the heavens, air possesses a diaphanous nature, revealing the splendor and wealth of the world to our eyes. In the Angelic realm, harmonious sounds of blessed minds resonate, serving as vital breath and subtle breeze. In the Artificer, it embodies the supreme and most perfect life and spirit, breathed into all, granting them the ability to live and breathe. The fourth element is the elementary fire we encounter, akin to the Sun in the heavens. In the Hierarchical world, it embodies the fiery ardor and impulse of the Seraphim, as stated in the verse, "Who makes His Angels Spirits and His ministers a flaming fire." In the Archetypal world, it represents the ideal fire and spiritual light responsible for generating, preserving, sustaining, nourishing, and augmenting all things. Consequently, these elements serve as the seeds and ideas for the creation of things in God, the distributed powers in Angels, analogous virtues in the celestial realm, seeds in the realm of Nature, and denser forms in the lower world. This intricate interconnectedness gives rise to the wondrous harmony of the world, where Earth resonates with the Moon, Water with Mercury and Venus, Air with Jupiter and Venus, Fire with the Sun and Mars, Stones with Saturn, Metals with Jupiter, Zoophytes with Mars, Insects with the Sun, Birds with Venus, Amphibians with Mercury, Quadrupeds with the Moon, and all things harmonize both among themselves and with the rational soul.  The rational soul, composed of an Ennead, draws from five external senses and four internal senses: common sense, imagination, cogitation, and memory, ultimately reaching the intellect as the tenth element. Another Ennead, purer in its simplicity, comprises the nine Orders of Angels, aligning it as a complete image of Angels and God. Directed towards the tenth source, namely the supreme Father of all, the rational soul operates in threefold harmony: with the lower world in nature, with the celestial world in the senses, and with the Angels in the intellect. It emerges as a Tetrad through the soul's simple power, expands into an Ennead through nine senses (five bodily and four incorporeal), and culminates in the Icosiheptad or 27 when it comprehends everything through understanding, representing the idea of the consummation of all things.

CHAPTER VII.

The Waters Above the Heavens; Whether They Are Properly and Truly Waters, and Their Nature.

Theodidactus: I have been traversing the boundless expanses of the firmament for a considerable duration, meandering in various directions, and I find no limit to the multitude of celestial spheres. This ignites a profound curiosity within me, urging me to fathom what lies beyond this countless array of globes. If indeed the universe stretches to infinity, what mysteries still await discovery? Oh, how immensely fortunate I would deem myself if I could beseech you for the privilege of being guided to the farthest reaches of the world.

Cosmiel: You seek from me that which is beyond the capacity and wisdom of mortal man. Nevertheless, to the extent that divine providence and the Laws of Nature permit, I shall endeavor to illustrate the boundaries of these celestial orbs.

Theodidactus: Let it be so.

Lo and behold, by the rapid movement of the celestial spheres, in a brief passage of time, he transported me to a realm where all the spheres vanished from sight, and no heavenly body remained visible to my eyes. The duration of this journey defies verbal description, let alone full comprehension.

Theodidactus: Oh, Cosmiel, where am I now? What is this place where I find myself? I feel my entire body enveloped in an unusual and tangible moisture.

Cosmiel: Do not be astonished, for you have entered the aqueous expanse referred to in the scriptures as "the waters that are above the heavens shall praise the name of the Lord." These are the waters that have been separated since the world's inception. A portion of them was designated to sustain the globes of the world, while the remainder was relegated to the world's boundaries, a topic we will soon explore. As the scripture states, "let there be a firmament in the midst of the waters, and let it divide the waters from the waters."

Theodidactus: All is well, but I do not sense any waters, nor do I see any waves or surges (the kind I remember seeing in the vast oceans). Why then do you say that I have already entered the supercelestial waters?

Cosmiel: The space in which you currently reside contains the purest form of water, yet it differs greatly from the thick, murky, and corporeal waters found on Earth and other worldly globes. These waters are extraordinarily subtle, crystal clear, and completely devoid of any earthly impurities. The sensation of moisture enveloping your body is the aqueous medium through which you are traveling. Despite lacking tangible viscosity due to its extreme subtlety, this substance imparts a moisture that penetrates much deeper, as these waters are even more refined than those found below. Have you not observed how individuals walking through dewy meadows in the morning feel their bodies become moist, even though they cannot see the water? Nevertheless, it is certain that they are passing through a watery medium. In a similar manner, though on a grander scale, you are experiencing this phenomenon here.

Theodidactus: Are these truly elemental waters?

Cosmiel: Why do you doubt, my child? This was the primordial mass of chaotic water. According to sacred scripture, the Spirit of God moved upon the face of this water, imbuing it with life and animation. This water was later divided on the second day when the firmament was established. One part became the Earth and the worldly globes, while the other part, which you now see, was transferred here. Just as the primordial chaotic water possessed the essence of life and power, it retains these attributes even after the separation, differing only in its manifestation.

Theodidactus: There is one thing I do not understand. Please explain to me, from where does the illumination of this vast space come, as I see no Sun or star to light it up?

Cosmiel: Just as the Divine Wisdom of the Creator did not neglect even the tiniest creature, providing it with all necessary resources, so He willed to illuminate this boundless expanse of the aqueous Ocean with the radiance you see. It is a portion of that primordial light, which was first produced at the beginning of all things. This light is so perfectly blended with the aqueous mass that, just as it gave a share of itself to each celestial body, it did not leave this space devoid of its radiance. It serves two essential purposes: first, to ensure that no region of the world remains constantly shrouded in darkness, which would be highly adverse to Nature; and second, it maintains the vitality of each region of the world, providing it with a warm and fundamental heat.

Theodidactus: Your explanations are both wise and eloquent, touching upon the truth of the matter and fully satisfying my understanding. However, I must inquire, does this vast expanse of the aqueous Ocean serve any purpose in the natural order of things?

Cosmiel: Indeed, it serves a purpose without which the world could not exist. This Ocean functions as a primal source, attracting both the ethereal substance of the world and the necessary sustenance for each individual globe. Without it, they would undoubtedly wither away. These supercelestial waters endow each celestial body with its own vital force, strengthening and nurturing it with a warm and moist essence. In short, you should understand that just as nourishment provides sustenance to the Microcosm, the human being, these waters uniquely provide the same for the Macrocosm. They are, in a way, the veiled breasts of all of Nature, offering the most abundant and inexhaustible sustenance to all the bodies of the world.

Theodidactus: From your reasoning, I surmise the extraordinary vastness of space.

Cosmiel: You should be aware that this vast expanse of the firmament exceeds it by countless parasangs since it serves as the origin of all the world's resources. Each celestial body derives the essential sustenance it needs to prevent depletion from this source. Its immensity becomes evident as it encompasses everything within it, much like a pomegranate enveloping innumerable seeds within its skin.

Theodidactus: Does this watery expanse share a motion akin to that of other stars?

Cosmiel: It does not pursue a circular orbit around a central point; instead, it exhibits an exceptional subtlety, mirroring the delicate motion of condensed vapor, akin to the ethereal and, when you account for humidity, the gaseous. In this manner, it mimics the ceaseless instability of the motions of the ether and air.

Theodidactus: I can perceive it as you describe. However, I wonder about the whereabouts of that first Mover, which is renowned in the writings of all philosophers and astronomers. Is it possible that this supercelestial water encompasses it within its orbit?

Cosmiel: Theodidactus, do not seek the Prime Mover within the world, as it does not align with the beliefs of the Peripatetics. You are entirely mistaken in thinking that this aqueous expanse could encompass it. How could a supercelestial entity contain a celestial body? Do not envision a solid sphere that, through its motion, transports other spheres and globes, as this contradicts our sensory experience. How could a liquid, lacking stability, facilitate the motion of a solid sphere? Moreover, the solid bodies of the globes are incredibly distant and ethereal.

Theodidactus: But who moves this entire Universe?

Cosmiel: Just as God serves as the ultimate cause of all things, He also assumes the role of the primary Mover. Nonetheless, the Intelligences or celestial beings, each assigned to their unique stations, are set in motion by God to oversee the specific movements of the world's globes in accordance with His divine will and command. Their purpose is to benefit the world by adhering to the eternal laws and concepts emanating from the supramundane Archetype, which they continually contemplate, organize, and administer. Their motions are guided by their inherent natures, driven by the myriad purposes they fulfill in the world's administration and the diverse movements experienced by each globe. In the words of Aristotle, "It is the work of Nature and intelligence." However, natural inanimate bodies, such as the stars, exhibit a variety of motions鈥攄iurnal, annual, axial, oscillations, and changes in axial orientation鈥攖hat follow a set of laws of motion distinct from their natural tendencies. This divergence is analogous to the behavior of heavy and light grains, which move either from the center to the circumference or from the circumference to the center, respectively. I could elucidate numerous more enigmas about this supercelestial expanse of waters, Theodidactus, but I refrain from inundating your intellect with an abundance of phenomena. I conclude by asserting that it is your task to nurture the seeds of this knowledge and yield the fruitful harvest of your own intellect. Consequently, let us proceed to explore other topics.

CHAPTER VIII

The Empyrean Heaven

Theodidactus: Though the Empyrean heaven is the most familiar of realms, I also perceive it as the most mysterious and uncharted within academic circles. Thus, I implore you, my dear Cosmiel, having already unveiled the structure of the entire world to me, to not withhold the revelation of the supreme and most splendid abode of all: the Empyrean heaven.

Cosmiel: Ah, my dear Theodidactus, you may not fully grasp the magnitude of your request. Do you believe that a mortal, bound by the earthly confines of flesh, can penetrate the loftiest precincts of the world鈥攖he abode of God, angels, and the chosen ones? Or that it can be witnessed by eyes tainted with the impurities of the world? Such access is a privilege reserved for the realm of eternal bliss, not for this fleeting existence.

Theodidactus: Please pardon my hasty and, perhaps, audacious curiosity. Guided by divine grace, I intend to lead a life that is different from now on, aiming to fulfill my earthly responsibilities so that, in the end, I might be worthy of perceiving it in a manner far more elevated than with mere earthly eyes. Would you consider withholding answers to some of my inquiries about this celestial realm, which manifest in various forms, to satiate my thirst for knowledge in every conceivable way? Firstly, I beseech you, with your boundless kindness and benevolence toward me, to elucidate why this particular heaven is an integral component of the world. Is it corporeal? Is it truly referred to as the Empyrean or the fiery heaven?

Cosmiel: This heaven possesses such unparalleled excellence and supreme dignity that it lies beyond the grasp of human thought, understanding, and even imagination. Elaborate arguments are unnecessary to define it; it suffices to describe it as the abode of God, the heaven of heavens, the dwelling place of the Most High, as depicted in Aquila's Gospel. Nevertheless, it is unquestionably an integral part of the world, residing within its confines and serving as a veil over the entire world. Consequently, it is rightfully considered corporeal since it constitutes the Body of Christ, His Blessed Mother, and the dwelling of all the blessed souls who, after living a devout and holy mortal life, find their place here. Despite being referred to as the Empyrean or the fiery heaven, it is not labeled as such due to a spiritual essence, as some misconceived. Instead, it is deemed a constituent part of the corporeal world. Its appellation as the Empyrean, or "fiery," stems from the fact that it radiates the most brilliant light, surpassing anything found in the world. Remarkably, this radiant light does not blind its inhabitants or cause any discomfort. Quite the contrary, it offers boundless beauty, unimaginable joy, and indescribable sweetness, enchanting the eyes and souls of the blessed.

Theodidactus: Given its radiant brilliance, why remains the Empyrean heaven invisible to mortal eyes?

Cosmiel: Divine providence has positioned this aqueous expanse, like a protective veil, between us and the illustrious heaven, to shield unworthy mortal eyes from its overwhelming brilliance. This expanse is exceptionally vast and stretches across immeasurable distances, rendering it impervious to human comprehension. While it boasts transparency and radiance, nearly matching the ethereal in subtlety, it is densely packed due to the accumulation of innumerable surfaces. Much like thick clouds obscure the Sun, it effectively shrouds the Empyrean heaven from our view. You will soon come to appreciate the validity of this explanation.

Theodidactus: I find myself unable to rest until you reveal to me even a glimpse of this divine light.

Cosmiel: Your wish is granted. Open your eyes and see.

Theodidactus: Oh, Cosmiel, cease, cease! I cannot endure the overwhelming intensity of this light. The Sun, the stars, fire鈥攅verything pales in its radiance. That's enough, enough, Cosmiel, take me back to my place. I would prefer to embrace all the humble explanations you have provided, which align with our human condition, rather than venture into the realm beyond our nature. Please do not harbor anger toward my curiosity; my desire to witness this was not driven by mere curiosity but by a deep and devout affection for the celestial homeland we yearn for.

Cosmiel: Behold, you have now been restored to your place. Please proceed with any remaining questions you may have.

Theodidactus: Is the Empyrean heaven composed of both matter and form?

Cosmiel: Having previously established that the Empyrean is an integral part of the world, it logically follows that it must be corporeal. If it is indeed corporeal, it can be nothing other than a physical entity. Every physical entity consists of both matter and form. Hence, it can be deduced that the Empyrean heaven is composed of both matter and form. To deny this assertion would also entail denying all of its physical attributes, and more appropriately, acknowledging that the Empyrean heaven lacks any visible qualities, auditory qualities, hardness, softness, condensation, rarefaction, and quantity. Such a conclusion would imply that it is entirely invisible, spiritual, and accessible solely through intellectual means. This notion is both absurd and contrary to the purpose of the infinitely wise Creator, a premise that no one can reasonably deny. However, it is worth noting that the form and matter constituting the Empyrean heaven are of such infinite, noble, excellent, subtle, and sublime nature that they surpass all other bodies in the world. This form serves as a testament to the Creator's boundless kindness and the selection of the highest qualities, intended for the eternal delight and offering to His chosen ones. I shall say no more on this matter. The nature and grandeur of this abode, intended for God, Angels, and blessed souls, are eloquently conveyed by Saint Paul in his Epistle: "Eye has not seen, nor ear heard, neither has it entered into the heart of man, what God has prepared for those who love Him." It would indeed appear incongruous that a heaven intended to receive a rational creature, comprising both soul and body, should be devoid of a purely spiritual or intellectual body. Hence, it must possess corporeal attributes so that the soul, immersed in contemplation of its Creator, may also encounter objects commensurate with the pleasures of the senses, thereby avoiding the notion that its ascent to eternal glory has been in vain.

Theodidactus: Is the Empyrean heaven structured in the shape of a circle or a square? According to many of the Holy Fathers, relying on the description provided in Aquila's Apocalypse, it is believed to be depicted as square in terms of its outer configuration. It is written: "The city is laid out as a square."

Cosmiel: I don't intend for you to take this in a literal sense, but rather, I aim to prompt you to interpret everything allegorically. This signifies the utmost steadfastness and enduring stability of this abode, which persists perpetually without any decay or dissolution. However, its boundaries are beyond human comprehension. Therefore, elaborating further with more complex words would be in vain, as long as the limitations of human mortality weigh upon you.

Theodidactus: Is the Empyrean heaven as expansive as depicted by the Holy Fathers?

Cosmiel: Indeed, it is. Just as it encompasses the entire machinery of the world, it seems to extend far beyond all other spaces within the world. In fact, I dare say that the entire expanse of this supercelestial aqueous space, which contains everything, should be regarded as nothing more than a mere point in comparison to the vastness of the Empyrean heaven.

Theodidactus: Oh, Cosmiel, you discuss paradoxes and concepts beyond human comprehension, yet I have no doubt in their truth. It is fitting for the infinite majesty of God to possess a palace of such vastness befitting His grandeur above all else. I now perceive the veracity of that sacred scripture, "Great is the house of God, and immense is His place; great and boundless is the Creator of all, and in the house of the heavenly Father, there are many mansions and inexhaustible tabernacles." Now, Cosmiel, could you share some insights about the supreme delights of this heavenly homeland?

Cosmiel: I shall fulfill your request. Here, I will not speak of the boundless serenity of blessed minds and the unity of souls, nor of the incomprehensible symphonies that echo between Angels and humans in that eternal Odeon of Odos. Indeed, all the sights and pleasures of this world, when compared to that heavenly realm, amount to nothing more than a feeble expanse, rotten straw, and a meager handful of the Earth's cast-offs. Every imaginable harmony and melody that human creativity has ever discovered, every sweet and dulcet sound produced by harmonious instruments, and every excellence and flawlessness in the human voice, when held against that supreme music, are reduced to nothing more than cacophonous noise, the howling of wolves, and the grunting of pigs. The pleasant fragrances, tastes, and tactile pleasures of the world transform into foul odors, bitterness, and sheer impurity when juxtaposed with the heavenly realm. While the utmost order and transcendence mark this celestial abode, it remains beyond the reach of human comprehension. As the scriptures declare, "Eye has not seen, nor ear heard, neither has it entered into the heart of man." It eludes any attempt at explanation through words, defies expression through eloquence or stylistic mastery, and remains impervious to the deepest scrutiny of the mind. Within that celestial court and otherworldly hall, the entire assembly of the celestial King, organized into various choirs, resounds with eternal eternities, not in three, four, or five parts, but in an ineffable harmony. The choirs of Virgins sing alongside the choirs of Confessors, Martyrs, Apostles, and Patriarchs, all harmonizing with the threefold hierarchies of angels. They will eternally rest at the fountain of the water of life, their unceasing Alleluia reverberating to God as the supreme conductor of this symphony, directing it with His wisdom and infusing it with the breath of His mouth. In that realm, following the Lamb of God, who in this abode of eternity serves as both the player and the instrument and is the Music itself, they will sing a new song鈥攁 remarkable hymn and epithalamium celebrating the union of the Word of God with human nature, united in the immaculate womb of the Virgin. There, the remembrance of the toils and torments endured in this world for the love of God will blend like a dissonance into the harmonious and perfect melody of all, a syncopation in the sublime and eternal life of the blessed.

Theodidactus: How unfortunate are those courageous souls who, ensnared by the deceit and fleeting treasures of this troubled existence, find themselves deafened by the clamor of worldly ambitions and the discordant allurements of impure desires and pleasures, missing the hope of experiencing the Music you have depicted! O, the great Harmonizer of all, who orchestrates everything with precision in number, weight, and measure, tune the nine strings of my soul according to divine will. Ignite every chord of my soul to resound in praise and glorification of Your name, so that I may love You with Seraphic fervor, seek You with the Cherubic discernment of mind, and become a throne where You reside, where You dwell at noonday. May the protection of Dominions, Virtues, and Powers be ever-present. May Principalities reign supreme over every wild and rebellious faction of affections within my soul, allowing me to serve You eternally with Angelic purity. "Let Your voice sound in my ears, for Your voice is melodious, and Your countenance is beautiful." Fashion within me that harmonious assembly of Virtues which You ordained from the very beginning, both within Yourself and among the loftiest Virtues. In this manner, as I advance from one virtue to another, like transitioning from one note to the next, may I reach the diapason of all virtues and attain the summit of perfection. Strengthened by the protection of Virtues, may I "sing to You on the ten-stringed harp" and offer praise and glory to You for all eternity. Amen.

CHAPTER IX

Imaginary space.

Theodidactus: We have now arrived at the utmost boundary of the world, leaving only one inquiry unanswered: what lies beyond the confines of this Empyrean Heaven? Certainly, certain philosophers allude to an abstract space beyond the world, yet none can elucidate its essence, for you have compellingly demonstrated that the material world cannot be infinite. Thus, what can my intellect fathom beyond the ultimate extremity of all creation? Is it nothingness? Does it entail a rational entity? Could it be an infinite void?

Cosmiel: The human mind, attuned to the perception of tangible objects, struggles to grasp concepts of the infinite or nothingness. Hence, to provide you with some initial insights into the depths of this profound inquiry, I shall delve a bit deeper. You inquire about what exists beyond the ultimate bounds of all creation? In response, I assert that beyond God, there is nothing.

Theodidactus: What then is this nothingness?

Cosmiel: Nothing is nothing; this is its appropriate definition.

Theodidactus: You jest, forgive me for saying so, my Cosmiel.

Cosmiel: Do you dare accuse the Master of eternal truth of jesting?

Theodidactus: I beg your pardon for any impetuousness; the word escaped me not because I assumed you were jesting, for I know you harbor a wealth of knowledge and wisdom, but rather because among us humans, who are born and nurtured in the shadows of ignorance, such a definition may appear unconventional. I am ready to defer to your judgment and accept whatever you impart. Please proceed.

Cosmiel: I declare that "Nothing" truly signifies absolute absence鈥攊t is not something, devoid of any self-definition or boundaries. It dwells in nonexistence, neither within the realm of the mind nor the Natural World, transcending both the intelligible and the sensible worlds, residing neither in God nor among created beings. In the realm of existence, everything possesses being; there is no idleness, no vacancy, and no emptiness; the entire universe teems with substance. Therefore, through the natural order, nothing emerges from nothingness. For if something could be generated entirely and unequivocally from nothing, it would imply that, through the power of Nature, something could originate from nothingness. If that which is purely and genuinely nothing were to undergo transformation into being, whether as matter or a specific entity, or if the eternally uncreated, devoid of any pre-existing potential, were to miraculously transform into something through the Laws of Nature, then everything we observe in Nature would arise from pre-existing matter, potential, and its own absence. This potential and matter would have existed prior, initiated from the outset, and obscured within the shadow of material existence. All that continually evolves through successive generations is formed from this foundation.

Theodidactus: But how is it said that God created everything from nothing?

Cosmiel: God is self-existent, unchanging within Himself, and indivisible. He cannot be separated from His own essence, nor can any aspect of His divinity be detached or partitioned, for such a division would lead to an external substance emerging from that separated part鈥攁n irrational notion. Therefore, since God possesses boundless and infinite power that keeps Him inseparable and prevents non-existence, He cannot be divided or shared. To suggest that creation is a portion of the divine substance detached from God contradicts all reason. Thus, it follows that if God did not create everything from His own substance or from any other eternal external substance, He created everything from nothingness, from non-being, from absolute non-existence. Indeed, the One who truly exists, transcending all realities, granted existence to that which had no existence. This feat can only be accomplished by the Creator, who, through the infinite efficacy of His power, brings forth creation solely by His will. Whatever He desires in the heavens and on Earth does not arise from pre-existing being, as nothing preceded it. Therefore, it emerges from nothingness, as previously demonstrated. Furthermore, just as everything was created from nothing by God, so too is everything sustained and supported by nothingness. Just as matter serves as the common substrate from which all natural and formal actions originate, the foundation and support of all substances, and the basis for all creations, similarly, nothingness and non-being in the cosmos bear a shadowy resemblance to matter. Just as matter underlies every natural action, so does nothingness underlie every creature, and every creature exists, is placed, and is upheld within nothingness. Before everything came into existence, there was nothing there, and everything was received into and emerged from that very nothingness. There was no pre-existing substance or being into which they could be received, as being cannot be contained within another being. Hence, everything exists within nothingness, fills the void, and all being subsists in non-being, received into it as if into a particular place. Through divine power, the entire apparatus of the world, originating from the beginning, will one day be annihilated, leaving nothing but the state of existence that preceded the formation of the world鈥攑ure, absolute nothingness.

Theodidactus: From this discussion, I draw the same conclusion regarding the space that I envision existing beyond the world as I do regarding the space I conceive to have existed before the world's formation.

Cosmiel: Your perception is entirely mistaken if you attempt to envision or elucidate space using such concepts. How can one conceive of space in a realm of nothingness? How can it be spoken of as having existed or existing when it is nowhere, in no specific location, and cannot, nor could have ever, existed? All of these notions involve an overt contradiction.

Theodidactus: Then tell me what that which is outside the world is.

Cosmiel: Once more, you find yourself entangled in the familiar snares of human imagination. Such concepts have no place here, for they pertain to nothingness. How can one define that which lies beyond the world when there is nothing to define? Or how can it be asserted to exist or to have existed when it occupies no space, no specific location, and cannot, or could not, have existence? These notions inherently entail a glaring contradiction. To liberate you from this misconception, first convince yourself that there is no such thing as nothingness, neither beyond nor within the world. It is a phantom conjured by the human intellect, a misconception that perceives something where there is nothing, or nothing where something indeed exists. To remedy this error, imagine a specific point before you and propose to your mind the unbounded infusion of perfect corporeal fullness encompassing it, extending infinitely in every direction. This conceptualization is none other than the notion of an infinite intellectual sphere with its center everywhere and its circumference nowhere. This expansive and boundless actuality does not in any manner encompass or comprehend the divine sphere and substance. Nonetheless, it acknowledges, knows, and understands it as infinite, surpassing the capacity of your understanding and transcending the feeble bounds of your intellect. To comprehend something as infinite does not signify that your understanding itself is infinite; rather, it signifies recognizing and comprehending that it is beyond your capacity, transcending your capabilities in every aspect and facet of reason. Indeed, you cannot know God in a manner that allows your mind to fully encompass Him, nor can you consider Him infinite by embracing Him within the confines of your finite understanding. Instead, people recognize God as infinite through a certain faith, understanding, and knowledge, believing that He is inaccessible, inscrutable, and truly immense. Therefore, given that God is genuinely infinite, He necessarily fills every empty and vacant space (which you conceive as infinite and boundless beyond the world) with His essence and presence, excluding all else. He fills every void, emptiness, and non-being. Thus, outside of God, there is neither nothingness, emptiness, nor a vacuum. If you were to concede that nothingness exists beyond God, it would imply that God is not truly infinite, for nothingness would confine and limit the divine substance, a proposition that is utterly impossible. Consequently, it once again follows that the world exists not in nothingness but in God. Therefore, when you envision that imagined space beyond the world, conceive of it not as nothingness but as the extension of the divine substance to infinity. The One who has perfected and created all things also receives them within Himself, carries them, contains them, encompasses them, and preserves them. In comparison to God, all of creation is naught but a point and nothingness.

Theodidactus: If God indeed permeates everything with His essence, then your previous assertion that what we conceive as existing beyond the world is nothing is mistaken!

Cosmiel: This type of space can be considered in two ways: in relation to God and in the context of the natural order of existence. In the former sense, when viewed in relation to God, it is indeed true that there is nothing beyond the world that is not filled by the fullness of the divine substance. However, in the latter sense, we can rightly say that there is nothing there, for in reality, there is nothing apart from God. Thus, from this perspective, we can only inadequately conceive of it as nothing. To provide you with a clearer understanding, I will elaborate further. Eternity comprises three elements: a double aeon (age), space, and the time that lies between them. This time serves as the measure or duration of the creation and perfection of all things, whether in space or as individual entities. For instance, the time of the creation of all things is the six-day period of creation, while the time of the abolition and consummation of all things through individuals and particulars encompasses the entire duration of this world. God established the visible and corporeal world within time, giving it a beginning and an end, situating it between the two aeons, and completing it in the present world. In this process, He perfected and fulfilled everything that will exist throughout the future aeon, preserving it within its existence. In the first aeon, God created nothing, and in the future aeon, He will create nothing new, introducing no new substances. Nothing in the future aeon will originate outside the present time within the duration of this world. God created the Angels ex nihilo in an instant and at the outset of time. Subsequently, He formed the material world from nothing for the benefit of the angels. In the future aeon, God will preserve the angels and rational souls, reintroducing matter for the sake of which He will bring the matter of the heavens into the realm of the elements. Within His own aeon, there will be nothing that did not exist in the present time, although many things from the present will not partake in that future immortality nor transition into the future aeon. In His first aeon, God was only potentially productive in relation to the external world. In time, He became actually fertile and productive. In the initial aeon, there was nothing; in the course of time and within the productive aeon, there was everything. Therefore, nothingness was coeternal with God and eternal. Nothingness underlies everything and exists outside of everything. Praise be to God eternally, for He surpasses all things and transcends all things. God always exists in being, while nothingness exists in non-being. Creatures sometimes exist in being and sometimes in non-being. God represents the utmost necessity, whereas nothingness itself is impossible and lacks the power to exist. In fact, nothingness is infinitely non-being, and infinity is synonymous with non-being. Nothingness is so non-existent that God is truly infinite being.

Theodidactus: Please wait a moment. Why do you claim that nothingness is impossible, considering that God created everything from nothing?

Cosmiel: Indeed, it is accurate to acknowledge that God created everything from a state of nothingness. However, it is essential to clarify that this nothingness was not an actually infinite void. The reason being that God cannot bring into existence any entity separate from Himself that possesses true infinity, as every void is intrinsically interconnected and shares substance with every infinity. Consequently, if He had transformed all nothingness into substance, it would inevitably have resulted in an infinite entity, which contradicts the reality we observe. Therefore, it follows that God did not intend to convert all nothingness into substantial existence because doing so would lead to an infinite actual entity, a concept incompatible with truth. Thus, God did not aim to exhaust all nothingness, which is coeternal and coequal with Him, as it inherently possesses actual infinity.

Theodidactus: I have comprehended the concepts quite thoroughly, and I am genuinely astounded by the profound mysteries that lie concealed within the notion of nothingness. I now have a clear understanding of how the world originates from nothingness, how everything existed as nothing before the world's emergence, and how nothingness can be equated with God. Consequently, nothingness is genuinely devoid of substance, while God pervades all voids, both within and beyond the world, with His eternal essence, power, and presence. However, there remains one question that perplexes my understanding: given your perspective on the hypothetical infinite space as a form of nothingness, could it be conceivable that God has the capacity to create multiple worlds within such an infinite expanse?

Cosmiel: When we contemplate divine power, it becomes evident that God possessed the capability to create an infinite number of worlds within His realm. However, when we consider the condition of created beings, this possibility appears entirely unattainable.

To elucidate the first point, envision eternity as an unending, eternal, and infinite line. This eternal line constitutes the diameter of the entire divine sphere and possesses an extraordinarily subtle nature. Within this expansive span of eternity, regardless of which specific point you designate, it will always maintain equidistance from the extremes. Given that eternity is inherently infinite, any point we designate within it effectively becomes a mere point, equally distanced from the inception, midpoint, and conclusion of eternity. Consequently, regarding the diameter of this sphere, the entirety of the sphere, which can possess as many centers as there are points, should be regarded as superior. Even though these centers are infinitely distant from each other, they will perpetually maintain equidistance from the circumference, which knows no end. Within this context, if we acknowledge the boundless power of God, it is conceivable that He could have brought forth worlds from every conceivable point on this spherical plane, each infinitely distant from the others. However, the actual manifestation of these worlds is not guaranteed, as an intrinsic limitation pertaining to the nature of matter intervenes. This limitation appears to curtail and confine divine power to the realm of possibility, as it encounters something inherently incompatible with infinity. Given that infinity can never be truly attained, it appears that divine power cannot actualize what is inherently infinite. Therefore, it seems more reasonable to conclude that God did not create any other worlds beyond the one we inhabit. Furthermore, since this world encompasses everything and represents the pinnacle of possibility, beyond which nothing greater can be conceived, the idea of creating additional worlds becomes devoid of purpose. Either these hypothetical worlds would encompass everything akin to our own, rendering their creation redundant, or they would lack some essential element, thus failing to possess the complete bodily perfection that this world undeniably exhibits. Hence, it logically follows that a single world, crafted by the Almighty God, stands as the sole creation and epitomizes the utmost perfection achievable. By adhering to this perspective, the world conceived within the divine idea, which resides in the Archetypal Intellect, aligns more closely with its archetype.

CHAPTER X.

The Consummation and Restoration of this Sensible World.

Cosmiel: As previously mentioned, the sensory realm exists in a delicate balance between two distinct worlds. The first of these worlds lacks a beginning and culminates in the initial instant of creation, encompassing all existence from that point onward. Conversely, the last of these worlds possesses no end but rather commences at the outset of the renewal of all things. This commencement specifically occurs following the final judgment delivered by the eternal Judge. Consequently, the temporal span between each age comprises solely of a commencement and a conclusion. This characterization arises due to the inherent instability and susceptibility to corruption of the world, which undergoes successive alterations and generations. The two ages are interconnected within the fabric of time, resembling two lines extending infinitely in both directions from a particular point. Just as there is no proportion between a point and a line, there exists no proportion between time, regardless of its duration, and eternity. Eternity is represented by two lines conjoined by a singular point within the realm of time.

Theodidactus: Why did the Almighty God desire to introduce transient and impermanent time into the realm of eternity?

Cosmiel: The ultimate purpose of the Supreme and Best God in creating the world can be divided into two primary objectives. First and foremost, it was His intention to reveal His supreme glory and the majesty of His creations in the dimension of time to humanity, the offspring of the world. Through the grandeur and excellence of the tangible universe, humankind could discern the ineffable sublimity of the Creator, thus coming to know and love Him, ultimately leading to eternal enjoyment of His presence. As it is said, "For the Lord has done all things for Himself." Secondly, since God's plan involved the creation of man with both a rational soul and a physical body, the existence of the sensible world became a necessity. This was to provide a dwelling place for man's body, which is composed of the four elements. Furthermore, it was essential to establish all the prerequisites for the propagation of mankind and to create a temporal framework within which man could work towards his salvation. This salvation could not be realized without the assistance of the material world. The bond between body and reason should not be severed, as the creation of the world would have been in vain if the creature utilizing it were not equipped with the means necessary for sustaining the body and elevating the soul in divine endeavors. It's worth noting that spiritual substance did not require a physical world. Therefore, God's plan involved the creation of man as a Microcosm, a miniature world comprised of various levels of beings within the broader world. Above the heavens, the most blessed beings and the primary substances of the world served as the exemplars, archetypes, and most abstract forms, collectively forming the pure intellectual world. And so that the sensible and corporeal world would not seem idle, God provided another world: an intellectual one, established in the human mind.This intellectual world concealed every rational brilliance and spiritual emanation.

He also placed all the ranks of the world's beings there, just like in an epitome of the sensible world, in which the human mind, now flourishing with intellectual abundance and filled with all forms, reaches into another region of the intellectual world. Thus, it becomes, in both soul and body, the entire nature of the universe鈥攁 most splendid work from matter, the link and connection of both worlds, and the ultimate purpose of all matter. As a result, through human interaction, intelligible things are brought into the realm of sensible things, and sensible things are transferred into the realm of intelligible things. Just as, among the immaterial substances, human nature is the only one seen to be integrated into this sensible world, so among all corporeal substances, only the human body will migrate from the earthly to the supercelestial world after the temporary duration of the corporeal creature鈥攖hat is, the universe鈥攊s over, by an admirable metamorphosis. Just as the human soul, through the conceptions of intelligible notions, becomes all things and, in a way, an intelligible world, so conversely, in the future, through the human body, sensible natures and corporeal beings will enter the intellectual realm. The material will become immaterial, the corporeal incorporeal, the elemental simple. From this, you understand that man is like the soul of the world, and the world is like a kind of body by which man is made up. Thus, through a remarkable harmony, the greater and lesser worlds, each exist in the other, each capable of the other. The greater displays everything, while the lesser perceives, contemplates, and reflects on everything. The greater holds all truth within itself, and the lesser is a mirror of all, containing everything as it becomes all things through images of contemplation.

Theodidactus: Your intricate and compelling line of reasoning is captivating my thoughts to the point where it nearly transports me beyond my own self. I now discern the somewhat reduced eminence and excellence of human nature when juxtaposed with that of the Angels, for whose sake Almighty God fashioned such an expansive world. However, I must pose a question to you, my dear Cosmiel. Given that man represents the ultimate purpose of all material existence and attains sublime glory and perfection, it seems reasonable to infer that matter will endure eternally alongside both man and the Angels.

Cosmiel: You draw a correct inference, and I have elaborated on this matter in previous discussions. God has created nothing that He will not preserve for all eternity.

Theodidactus: This viewpoint appears to contradict both my understanding and the teachings of sacred Scriptures. Even the Teacher of Eternal Wisdom Himself testifies to this when He states, "Heaven and Earth shall pass away, etc." Additionally, the prophet Isaiah, in chapter 5, explicitly conveys the notion that heaven will dissipate like smoke, the Earth will wear out like an old garment, and its inhabitants will perish collectively. Saint Peter also confirms in his canonical epistle that when the Lord returns, the heavens will vanish with a tremendous clamor, the elements will dissolve in fervent heat, and the Earth, along with all its works, will be consumed, resulting in the destruction of every vegetative and sentient being. I am eager to understand how these passages should be interpreted, and I earnestly request your guidance in elucidating them for me.

Cosmiel: Your objection is entirely valid. Nevertheless, these observations do not suggest that matter is destined for complete annihilation but rather for a renewal into a loftier state. Much like a skilled glassmaker transforms ashes and sand into the purest crystalline glass, using the transformative power of fire to craft beautiful and lustrous vessels, God, the Supreme and Most Excellent, will elevate impure matter and bodies tainted by the mingling of elements to a state surpassing human comprehension. Through an ineffable artistry, He will metamorphose them into a most magnificent, radiant, and agile substance.

Theodidactus: I have never harbored doubt regarding the omnipotent power of Almighty God, and I continue to hold firm in that belief. However, I must admit that the sacred context of Isaiah 65 does give rise to unease within me. It declares, "Behold, I create new heavens and a new earth, and the former things shall not be remembered." What other conclusion can be drawn from this except that new matter must be brought into existence for the formation of new heavens, a new Earth, and human bodies? Therefore, if only the heavens were to be renewed and not entirely corrupted, it would be inaccurate to assert that they are newly created. This perspective is explicitly conveyed in the Book of Revelation by Saint John: "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away." I am inclined to interpret this in terms of substance rather than mere accidents. After all, how can things destined for perishing be deemed as renewed? This interpretation escapes me.

Cosmiel: I am aware that the Prophet foretold God's creation of a new heaven and a new earth, and I also recall the words of the one seated on the throne in the Book of Revelation, who declared, "Behold, I make all things new." However, if you interpret this as a fresh creation out of nothing, you are mistaken in your understanding. So, let me inquire, Theodidactus, do you not hold the belief that your body, along with the entire human race, will experience resurrection on the final day?

Theodidactus: I indeed believe in and profess it as the fundamental tenet of the Catholic faith, which I declare daily in reciting the creed.

Cosmiel: You hold a correct belief. Therefore, I pose this question to you: Will the body that is destined for resurrection be your own, or will it be newly created?

Theodidactus: Why would it not be newly created?

Cosmiel: Cease, Theodidactus, cease! Your words suggest a heretical notion. If your body were to be newly created and subsequently destroyed, how could God appropriately reward or punish the merits and demerits that individuals accrued through the actions of their own bodies? How, as Christ attested, would each person receive their just recompense, whether good or evil, based on their deeds in their body during the momentous and all-encompassing judgment? Christ said "in his body," not in a body freshly formed from nothing. Bodies of such origin could not be deemed responsible for the good or evil committed during a person's mortal existence. Consequently, humanity would be incapable of receiving either reward or punishment. Consider the implications of your concession.

Theodidactus: I have indeed erred, Cosmiel, and it was your subtle reasoning that led me astray into that error. I deeply regret the mistake. It is now evident to me that the Prophets did not speak with precision about creation in the sense of originating something from nothing. Instead, they frequently employed the term "creation" in a more metaphorical and expansive manner, sometimes conflating it with "innovation." Nevertheless, a question still lingers regarding the creation of celestial matter.

Cosmiel: If you comprehended what I've previously articulated and explained to you, you would harbor no lingering doubts. Did not the world, formed from the chaotic mass of primeval elements, exhibit distinctions in species and essence from terrestrial bodies? Asserting that God created one type of matter for celestial bodies and another for sublunary matter contradicts the notion that "God, who lives forever, created all things simultaneously." Furthermore, it goes against the interpretation of the Holy Fathers and conflicts with the clear indications found in sacred texts. Consider the creation of light, the separation of waters, the emergence of dry land, and the division of space after the flow of waters into their appointed channels. These events fundamentally signify the separation of the four elements from the chaotic mass and their organization as prescribed by the Supreme Artisan. I fail to perceive any other interpretation for these events. Objects arising from the same chaotic matter should not differ fundamentally if we consider their essential matter in isolation, as the Scholastics contend. Therefore, all the spherical bodies within the universe, as elemental bodies, should not be regarded as fundamentally distinct. Yet, if you scour the heavens, you shall search in vain for a fifth essence or entirely different matter. The matter constituting the celestial spheres, from which the heavenly bodies are constructed, is identical to the matter from which the Earth and everything within its confines originated. Hence, it should be understood that only the forms vary, while the matter itself, numerically consistent, contributes to the diverse composition of bodies and returns to the same matter upon their dissolution. It has already been elucidated from sacred scripture that celestial bodies are susceptible to corruption. Saint Peter states, "By the same word, the heavens and earth that now exist have been stored up for fire, being kept until the day of judgment and destruction of the ungodly." Therefore, if, at some point, the heavens are destined to dissolve and be reserved for fire, why then are they considered incorruptible? Incorruptibility in them would be futile if they were subject to corruption. These potentialities remain unfulfilled and are not continuously realized, specifically the lasting permanence of incorruptibility. Moreover, since all things in the elemental world are composed of these qualities, wherever there exists the terrestrial and fire, there is also the dry and hot, and where these qualities are found, rarity and density naturally follow, as do heat and cold, subsequently leading to gravity and levity. Therefore, the presence of the four elements is imperative, but celestial bodies are encircled by atmospheres originating  solely from the evaporation of the spheres. Wherever vapors exist, rarity and density, heat and cold, and therefore gravity and levity necessarily follow. Hence, just as terrestrial bodies imbued with such qualities are susceptible to corruption, so too are celestial bodies saturated with them. Since these points have been more extensively elucidated previously, I shall not dwell on them further here. It suffices for you to comprehend that the entire framework of the world, with regard to the realm of corruptible forms, will disintegrate, with the matter persisting. At the same time, God rejuvenates a new world, a thousand times more exquisite, radiant, and superior.

Theodidactus: Cosmiel, we understand that following the ultimate culmination of the world, the chosen will ascend to the Empyrean heaven, while the damned will be relegated to the central point of the world. Consequently, what fate awaits the rest of the world? It may appear that it has been created or transformed without purpose, given that there will be no remaining inhabitants to occupy it.

Cosmiel: May such thoughts be far removed from your mind. Have you not read the passage that declares, "In those days, the Sun will shine seven times brighter than usual, and the moon will shine seven times brighter than the Sun and the other stars"?

Theodidactus: I have read it, and I often recall such words in my mind.

Cosmiel: For what purpose would they be adorned with such immense splendor and majesty if there were no one to appreciate them? It is important to understand that following the universal resurrection of the flesh, the Empyrean heaven will merge with the rest of the tangible World. Consequently, the entire world, encompassing all the spheres within it, will serve as a habitation for God and the chosen ones. It will radiate an ineffable beauty and majesty of such magnitude that it surpasses the capacity of any mortal mind to fathom. At that time, the spheres or stars of the world, numbering beyond comprehension, will undergo a transformation into a multitude of precious and radiant gems, resembling the highest ideals that the human intellect, in its most exalted state, can envision being similar to itself.

Theodidactus: Yet, what will be the fate of the Earth? Will it disintegrate and lose all its magnificence?

Cosmiel: On the contrary, quite the opposite will occur. The Earth will shine with even greater splendor than all other celestial bodies, presenting itself in a more magnificent spectacle than any other. By the special arrangement of divine providence, it will reveal the extraordinary wonder of the terrestrial realm, where the eternal Word took on human flesh, where the only begotten Son of God endured the cross's death for the world's salvation, and where all the chosen, striving as if in a contest, earned the reward of eternal happiness pleasing to God. Indeed, Saint John explicitly conveys this in his Apocalypse: "Then I saw a new heaven and a new earth." Saint Peter also articulates in his Epistle: "But according to his promise, we are waiting for new heavens and a new earth in which righteousness dwells." The term "righteousness" signifies an enduring and stable state, free from any stain of iniquity, akin to the transformed Earth and the heavenly spheres in their elevated condition. This serves as the initial argument from which you can infer that the elect, adorned with glorious bodies and endowed with the gift of immortality, will inhabit not only the Empyrean heaven but the entire world. It is unlikely that they will remain fixed in one location. They will possess the ability to be wherever they desire in an instant. This is elucidated to us through the glorious ascension of our Lord Jesus Christ. After being received into the clouds, He did not ascend in a human manner, step by step, but, as swiftly as a dove takes flight, He established Himself in a place, which is the Empyrean heaven extending throughout the vast expanse of the Earth. The second argument arises from the fact that God has structured the world in a manner where humanity can only apprehend a few of His works within it. This arrangement serves the purpose that, in a state of eternal bliss, individuals may contemplate the supreme and ineffable extent of God's power, wisdom, and love for the human race. Such understanding is unattainable through the light of mortal existence and the physical senses within each of the earthly bodies. By transitioning from these manifestations of inexhaustible divine goodness to the eternal glorification of the Creator of such immense goodness and the Redeemer of such profound compassion, humankind, immersed in the ecstasy of divine love, will thereby discern and admire the immeasurable treasures of divine providence and divine knowledge. The third argument is grounded in the fact that God, who is the best and greatest, has determined to preserve the entirety of corporeal creation, the world, and humanity, for whom it was created. It would indeed appear futile for human senses to be bestowed upon them in a state of happiness if those senses were not to be utilized. They would remain idle if there were no purpose commensurate with the senses of the body. Therefore, even though elevated to a more exalted state, it can be inferred that God will preserve the corporeal world for no other reason than that, with human senses likewise transfigured into a state of immortality, they may revel in the beauty of bodily nature. In this condition, God Himself, the Creator of all, will be reflected as if in a mirror, and individuals will derive ineffable pleasure and joy from this divine manifestation.

Theodidactus: Oh, how your divine reasoning transports my thoughts! Oh, the most blessed existence! Oh, the genuinely blissful realm that knows no death, is devoid of an end, and where time's progression is absent throughout eternity. In that place, an uninterrupted day without night experiences no temporal change. There, the triumphant and glorious soul, united with the angelic choirs, raises an eternal hymn of praise to God in Zion. I earnestly desire that, through the forgiveness of my sins and the shedding of the earthly burdens, I may gain access to your joys and discover genuine rest!

Cosmiel: You lay the path and unlock the door through which you may enter the kingdom you yearn for so ardently. Those who hold fast to the eternal bond of love with God in this realm overshadowed by death will assuredly gain entry, for they cannot wander from the One to whom they cling, the way, the guide, the truth, and the life.

Theodidactus: Therefore, Cosmiel, please explain to me: what will become of the celestial bodies, commonly known as stars? Will they persist in their usual rotations and movements, or will they be granted the gift of repose?

Cosmiel: In the state of the Blessed, which is beyond the confines of time, generations, and decay, it should be understood that the celestial bodies, known as the stars or globes, will no longer experience any motion. They were originally adorned by the benevolent Creator solely to mark day and night, delineate the seasons, facilitate the propagation of beings, and serve the Earth's well-being. However, as these distinctions cease in the eternal realm, so too will the functions and movements of the celestial bodies come to an end, never to resume. Instead, they will undergo a transformation into a loftier mode of existence, as I mentioned previously. They will serve as signs and memorials of divine love, goodness, wisdom, and providence towards them, as well as adornments for the new world and sources of delight for the Blessed. As I mentioned earlier, even though the multitude of celestial bodies or globes is beyond enumeration, each one, by the providential arrangement of divine Majesty, will radiate with such ineffable brilliance that within each of them, an entirely novel and wondrous spectacle, defying description, will be unveiled. It appears that God has prepared as many dwelling places among the stars as there are predestined souls for eternal life. Each individual can reside in each of them separately or collectively in all of them, whenever and wherever they desire, without hindrance, much like sparks coursing through reeds. From this, you can deduce why the Most Merciful and Almighty God chose to reveal so few of His works to humans during their mortal existence in the shadow of life. He did so not for any other reason than to reserve them for the future state of immortality as a manifestation of His omnipotence and a form of reward for the glorious bodies of His chosen ones. As sacred Scripture conveys, "Those who have instructed many in justice shall shine like stars for all eternity."

Theodidactus: I shall now take my leave, my soul veiled within the cocoon of my mortal existence. My deepest yearning is to dwell where edifices ascend adorned with living pearls, where roofs glisten with gold, and where banquets radiate with resplendence. The architecture of this realm is embellished with precious gems, and the ground is paved with gold, resembling translucent glass. There is no sight of mud, no trace of smoke, and no sign of malady; the dreaded winter and scorching summer do not afflict this place. Here, perennial roses bloom, an eternal spring graces the land: lilies cascade, saffron flourishes, balsam exudes its fragrance, meadows thrive, seeds burgeon, and rivers flow with honey. However, I implore you, Cosmiel, if all worldly bodies are destined to rise to such magnificence, I inquire, where, where shall the abode of damnation be located?

Cosmiel: The eternal abode for the damned shall be the hollow core of the earthly sphere, encircled and fortified by an unyielding, everlasting enclosure. It shall remain impervious to intrusion, and within, there shall be no illumination. It shall be a realm of eternal dread and chaos.

Theodidactus: But how can such a confined space accommodate the countless multitude of the damned?

Cosmiel: Through the omnipotent power of God, the bodies of the damned will undergo a transformation, as He granted the glorified bodies the gift of permeability for their exaltation. In His divine wisdom, He has ordained that the bodies of the damned shall be adapted to their punishment. They shall harbor an intense hatred for one another, gnawing at each other's entrails. Those who sought to distance themselves from a dreadful object shall be eternally compelled to remain in close proximity to it.

Theodidactus: Oh, the horror! Oh, the turmoil! Oh, a death devoid of death! Oh, a life eternally entwined with death! Yet, I inquire, couldn't this prison have been situated in some other region of a sphere within the Universe, perchance?

Cosmiel: Certainly not. That prison shall reside in the profound depths of the Earth, where those who were born upon the terrestrial sphere and misused the earthly blessings bestowed by God shall face eternal earthly torments.

Theodidactus: But what shall become of the demons? Where shall you designate a dwelling for them? It is undeniable that they cannot partake in the new arrangement of the Universe, which is intended for the blessed. It is incongruous for impure spirits, eternal adversaries of God and instigators of chaos, to intermingle with the angelic orders of purity.

Cosmiel: Just as the bodies of the damned will be restricted to the earthly globe to endure the eternal torments of fire, likewise, the demons shall share in the punishment alongside the reprobate. Each shall find their designated place within the inner depths of the earthly sphere, commensurate with the gravity of their sins, incarcerated by unending restraints. Those who have severed themselves from divine grace through their rebellion against the heavens shall be sundered from all visible creation and enclosed in the deepest recesses of the earthly realm. They shall never be granted release, as decreed by the eternal proclamation of Truth: "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels."

Theodidactus: I fail to comprehend how such dreadful prisons can coexist alongside such unimaginably beautiful spheres.

Cosmiel: For the chosen ones of God, nothing dreadful shall be witnessed, for they shall behold the divine principles of justice with ineffable delight. Conversely, for the impure spirits, nothing beautiful shall be beheld, for they shall find themselves condemned by the eternal verdict of the Judge, sentenced to the torments of eternal fire.

CHAPTER XI

The purpose for which God created the World, and concerning the Incarnation of Christ, and about the Church and Faith, through which God intended to save humanity.

Theodidactus: When I contemplate the vast expanse of the interconnected world, intertwined with a multitude of spheres, numerous questions arise that trouble my soul: why did Almighty God create such an immense mechanism? Was it solely for the sake of humanity, or perhaps for other beings hidden on distant planets? My doubt centers on whether He crafted it exclusively for humanity. Undoubtedly, the countless multitude of these worlds would appear purposeless, as many of them seem to serve no role in the natural order. They never even enter the realm of human perception, for this material world was formed without their presence. If God intended for humans to contemplate and marvel at the wisdom, goodness, love, and power of the Creator, He should have fashioned it in a manner that allowed us to fully and wholly appreciate it.

Cosmiel: Oh, how you stray far! The Empyrean heaven, all worldly bodies, and even the Earth itself are almost entirely hidden from human understanding, yet you believe that everything should be accessible to humanity. Are you not familiar with the saying of the Wise One? "We consider the thoughts of mortals to be timid, and the providence of our fate uncertain; for what is in the world, we find with difficulty; and what is in prospect, we come to know only with toil; but who has discovered what is in the heavens?" It is enough for you to marvel, not to fully comprehend the magnitude and diversity of divine works. Everything is meant for a happier life. "For few are the works of God," as the Wise One says, "and whatever he knows, he recognizes only obscurely." Those things acquired through corporeal imagination not only fail to produce complete and perfect knowledge but rather obscure it.

Theodidactus: I wonder, why did God make the Earth the center of everything, when, in comparison to the heavens, it is like a mere indivisible point? My reason wavers, and my understanding trembles when it reflects on such an innumerable variety of worldly bodies created solely for humanity and its dwelling place. Yet, all of them seem devoid of any purpose for human beings.

Cosmiel: Your thoughts are akin to the wanderings of your human imagination. Tell me, Theodidactus, what do you think is greater: this world created by God out of nothing, or God becoming human for the sake of humanity, to inhabit this earthly point and to reveal the way to eternal salvation through His wondrous works?

Theodidactus: I believe that the Incarnation of the Son of God is a work greater by many parasangs, indeed the greatest of divine works.

Cosmiel: Your thinking is correct. The eternal, boundless, and incomprehensible God did not choose a sphere in the heavens, the Moon, Jupiter, or any other celestial body. Instead, He selected the mass of the earthly globe as His homeland to gain consciousness of humanity and labor for the salvation of the human race. Therefore, the creation of rational beings on other worlds would have been futile. God has bestowed immense dignity upon the inhabitants of the earthly globe, humanity. Through the assumption of human nature, He has elevated Himself and, in tandem, the human race, above all dominion of Heaven and Earth. It is evident that the entire world must have been crafted solely for the sake of humanity. Christ, as both God and man, represents the pinnacle of all creation. Through the hypostatic union of humanity with divinity, He is, in His human aspect, the zenith of all corporeal creation. "For goodness is added to the good of the heart, and God is exalted." The greatest opposite is united with the greatest absolute through a union known as the hypostatic union, a term employed by Theologians. This union is not infinite, absolutely maximal, or essential, as it involves only the unification of three hypostases within the divine. Human nature cannot enter into an essential union with divine nature, just as the finite cannot be infinitely united with the infinite. Such a union would result in human nature becoming identical to the infinite and ceasing to be finite, with no distinction between the two natures.

Theodidactus: Your discourse appears to contain a contradiction, and I'm struggling to grasp how the coexistence of diverse types aligns with a union that is purportedly unparalleled. Could you please provide a clearer explanation?

Cosmiel: Consider this, Theodidactus: If God were to bring about the most profound contraction in a particular form, what would endure? Would it not encompass everything that potentially falls under the purview of that genus or species within its scope of existence?

Theodidactus: Certainly, it should be stated.

Cosmiel: Allow me to pose the question once more: Can a true maximum, such as humanity in a specific form, exist independently?

Theodidactus: Given that such a maximum contraction would encompass the entirety of a genus or species, including life, form, reason, and truth in their utmost perfection, I am inclined to believe that it cannot exist in isolation. It would be inherently contradictory. Just as the abstract concept of humanity cannot exist, for it cannot attain the pinnacle of perfection within a genus characterized by perfect contradiction.

Cosmiel: You grasp the concept accurately, Theodidactus. Since such an entity cannot exist independently, and neither can the absolute maximum, which is God, exist in this manner, it logically follows that this maximum contradiction, united in this fashion with the absolute maximum, becomes both God and a creature. Its existence is intrinsically tied to the absolute maximum. As there is only one absolute maximum, from which the maximum contradiction attains its maximum state, if the maximum power were to unite this entity with itself in a manner preserving its inherent nature, it is undeniable that this unified entity would transcend human comprehension. This is precisely the nature of human existence, elevated above all the works of God through this union, encompassing both intellectual and sensory aspects within itself. It is aptly termed the Microcosm, for when it merges with the absolute maximum, it embodies the perfection of the entire universe and each individual, such that within humanity, all things reach their zenith. Thus, Christ becomes both God and man, the epitome of the universe, holding supremacy over all things. The highest, lowest, and middle aspects, when united with the absolute maximum, converge in Him in a manner where He embodies the perfection of all, and all contradictions find their perfection within Him. He embodies the measure of humanity, angels, and all individuals, serving as the universal contradictory absolute entity of all things. Through Him, all things trace their origins and ultimate resolution in contradiction, and through Him, as the source of emanation and the terminus of reduction, all things flow from the absolute maximum and return to it. This is the essence of the hypostatic union, which, linked with the eternal Word, presents Christ, both God and man, clothed in human flesh to the world.

Theodidactus: But how should I envision this remarkable union? Perhaps they are united as integral components of a whole.

Cosmiel: You commit a serious error if you think it occurs in this manner. How can we conceive of God as a constituent part of the soul?

Theodidactus: Are they then united in a fashion akin to form and matter?

Cosmiel: This is the gravest of errors, for who would assert that God is a constituent element of a compound when He is immaterial and incapable of being thoroughly mixed?

Theodidactus: Who, then, possesses an intellect so exalted and refined as to apprehend such an astounding union?

Cosmiel: Indeed, just as all divine works elude comprehension, this supreme divine work, surpassing human understanding, can only be approached through faith. It is adequate to conceptualize Christ as both Man and God, allowing us to grasp God and Man without confusion and without physical composition.

Theodidactus: I find it exceedingly challenging to fathom this union without some element of composition. I earnestly implore you to help dispel this profound doubt that weighs upon me.

Cosmiel: You should be aware that, according to the teachings of synods, councils, and the consensus of the Holy Fathers, it is appropriate to acknowledge a certain form of composition in Christ. However, this composition is not of a physical or natural form, wherein two elements are mixed together to form one, each mutually completing and perfecting the other, as God is already complete and perfect in each aspect. Instead, it is a numerical, intrinsic, supernatural, and ineffable composition, as theologians describe it. According to the viewpoint of St. Thomas, one of the two aspects, one of which is imperfect and capable of being perfected by the other, is constituted by the other, which is fundamentally ultimate but not capable of being perfected by the other extreme, such as the divine Word. Hence, the hypostatic union, while uniting the Word with humanity, does not affect them in the same manner. It perfects and encompasses humanity, thereby intrinsically altering it with its own unique transformation. However, the divine Word remains unchanged and unperfected in any way; its perfections neither increase nor diminish. One of these concepts entails intrinsic change, whereas the divine Word connects with humanity by actively imparting its perfection to it. Humanity, on the other hand, is united to the Word in a purely passive manner, receiving and contributing no perfection. Thus, the mode of the hypostatic union is indeed a true composition of the Word and humanity, but it constitutes a genuine change solely for humanity, not for both. This distinction is crucial in understanding the nature of the hypostatic union. Consequently, it becomes clear how, for the sake of humanity and the preordained eternal life in Christ's humanity, the entire machinery of the material world and all that it encompasses work toward the end for which they were created. Thus, in vain would one search for another corporeal rational creature in the world, for the humanity of Christ, united with the eternal Word, represents the culmination and fulfillment of all things. Everything looks towards it as the ultimate goal and exists solely to serve it. This goal is so lofty that it surpasses the faculties of human nature to attain it. Therefore, God, in His divine mercy, has chosen to guide humanity toward this end through the gift of supernatural faith.

Theodidactus: Could you please elucidate why God opted for salvation through faith? Was it not conceivable that there were alternative means of salvation through which humans could achieve their ultimate purpose?

Cosmiel: You've posed a question that I can only unravel for you through profound reasoning. Therefore, please pay close attention and draw upon your intellectual capacity to the fullest extent. According to the consensus of theologians, faith serves as the foundation of understanding. In every field of knowledge, art, and skill, certain presuppositions, often referred to as first principles, are essential, and these can only be apprehended through faith. From these foundational principles, understanding naturally emerges, and anyone seeking to advance in knowledge must place their trust in these limits that lie beyond their immediate grasp. As Isaiah aptly states, "Unless you believe, you will not understand." Consequently, faith encompasses within itself all intelligible concepts, while understanding serves as the explication of faith. Hence, the intellect is guided by faith, and faith, in turn, is expanded through understanding. Therefore, in cases where there is strong and unwavering faith, genuine understanding is also present. Conversely, in situations where faith is weak or lacking, errors in foundational principles emerge, leading to a fragile and flawed foundation from which true conclusions cannot be drawn. This is because faith is described as the substance of things hoped for and the evidence of things not seen, underlining its fundamental role in shaping our understanding of the world.

Certain principles of faith, referred to as Articles of Faith, surpass the capacity of the human intellect yet remain unequivocally certain. The intellect, guided by the infallible authority of God, cannot reasonably refute these principles. Just as God, the embodiment of goodness, has no intent to deceive us, His infinite wisdom is likewise beyond any deception. Since faith concerns itself with the ineffable works of divine Wisdom and supernatural phenomena, it is unattainable through the faculties of human nature alone. Instead, the attainment of such knowledge necessitates a supernatural intervention from God. Therefore, this faith should be free from all human persuasions, devoid of acute mental scrutiny, and untouched by the arguments of philosophical reasoning. No matter how brilliant their intellects, no wise individuals, not even the likes of Aristotle or Plato, can penetrate the depths of this faith.

Theodidactus: But on what is faith primarily founded?

Cosmiel: It is fundamentally grounded in Christ Himself, in whom all the articles of faith find their essence. As St. John asserts, "These are written that you may believe that Jesus is the Son of God." For Christ is the repository of "all the treasures of wisdom and knowledge," and without Him, no one can accomplish anything. He encompasses both the Word and the Power of the Father, the one "through whom God made all ages, bearing all things by the word of His power." Christ serves as the ultimate culmination of all understanding, as He embodies eternal Truth; He is the pinnacle of all sensation, being Life itself; and He represents the culmination of all existence, for He is infinite Being. He stands as the perfection of the entire creation, bridging the realms of divinity and humanity. Consequently, all created things serve as symbols of the Word of God, and every uttered expression of the mental word is a symbol of the imperishable Word, known as the Logos. Therefore, Christ is the incarnate Reason that underlies all forms of reasoning, as the Word took on flesh. He also represents the ultimate endpoint of all things and the hope that extends to the very limits of the Earth.

Theodidactus: If your assertion is accurate, how can we account for the presence of faith in the Old Testament, a period when Christ had not yet come into existence?

Cosmiel: You should indeed be convinced that prior to the era of Christ, salvation was not attainable without implicit faith in Him. This truth is evident throughout the pages of sacred scriptures, which consistently speak of Him and foretell Him as the Redeemer of humanity in its fallen state. All the mysteries, rites, and ceremonies of the Old Testament converge towards Him. Histories, hymns, songs, psalms, and the Prophets' utterances all regard Him as prototypes and symbols of the forthcoming Christ. The promise of His coming was made to our first ancestors at the dawn of the world, with Him designated as the Restorer who would rectify all the harm caused by sin. This promise was then transmitted through successive traditions to all generations until the time of Christ.

Theodidactus: You are correct, Cosmiel. I do recall coming across some remarkable promises concerning the Messiah in the Hebrew Kabbalah, as mentioned in the Law (if one chooses to lend credence to those Talmudic speculations).

Cosmiel: Please share the details with me so that I can help guide you away from any potential pitfalls of embracing Kabbalah too unquestioningly. Kabbalistic traditions often contain numerous errors and can readily mislead those who delve into them. Please enlighten me with what you have learned and read from these sources.

Theodidactus: Certainly, as you requested, I will recite what I found in the Kabbalistic traditions. It begins with the narrative that the first human being, Adam, tragically tasted the forbidden fruit against the commandment of the Lord, leading the entire human race into the abyss of perdition due to this act of disobedience against the infinite majesty of God. At that point, there was no one equal to the Most High who could repair the damage and provide an efficacious remedy against impending despair. Divine revelation became necessary to ensure that God did not appear to have abandoned His creation without any hope of redemption. To instill hope and firm confidence in the human mind that this colossal original sin, a sin of such magnitude that only a man equal to God could pardon and erase it, God infused a certain hope into humanity. However, human weakness was incapable of comprehending the profundity of this mystery and the inscrutable counsel of divine wisdom. To address this, God sent an Angel to instruct Adam, who was filled with sorrow and sadness. The angel conveyed the following message to Adam: "Do not be overwhelmed with excessive lamentation and sadness, for from your seed there will be born a just and peaceful man, a hero, whose name will be [HEBREW]. He, through right faith and gentle offering, stretching out his hand, will take from the tree of life, and His fruit will be the salvation of all those who hope in Him." Upon hearing these words, Adam was filled with incredible confidence and touched by love for his Creator, obtaining the grace of divine mercy. This is regarded as the first Cabala, or received tradition, representing the primordial message of salvation according to the Hebrews. It serves as the promise of the coming Christ, to which all traditions of divine words, celestial teachings, prophecies of the Prophets, and the studies and meditations of scholars ultimately converge. It is the comprehensive essence and ultimate goal of all received Cabalistic teachings. However, the Cabalistic Schools maintain that because most revelations of sublime gifts are ambiguous, Adam did not fully comprehend who the distinguished and blessed man would be through instruction in these sublime gifts. Believing that Kain, the son conceived by his wife, would be the Savior of the world, they named him accordingly. Shortly after giving birth, she exclaimed with joy, "I have possessed the man of the Tetragrammaton," or four letters. However, when they realized that Kain possessed corrupt and rebellious morals, the worst of character, they bore another son named Abel, hoping that he might fulfill this role. Unfortunately, Kain killed Abel, leading them to place their hopes in Seth. As time progressed, their expectations shifted to Seth's descendant, Enos, who, as the sacred text notes, began to "call upon the name of the Lord." However, even he could not fulfill their hopes until the lineage was eventually established in Enoch. Nevertheless, with Enoch's departure, the tradition passed down from Adam to his descendants until it eventually rested with Noah, a just and perfect man in his generation. Everyone regarded him as the one who would restore what had been lost through the Tree. However, due to the confusion caused by his drunkenness, there was hope that his son, Sem, would undertake the task of restoration. Yet, when the angel revealed a different message and indicated that the restoration would come through Abraham's lineage, Abraham believed that the one to be born from his seed, in whom all generations of the Earth would be blessed, would be his son Isaac. Abraham firmly believed that this son, after receiving the Tree of Life, would secure the salvation of humanity. Filled with joy, Abraham carried wood on his shoulders and prepared Isaac for sacrifice in accordance with God's command, confident that Isaac would fulfill the promise and bring about salvation through the fulfillment of God's will. However, when the Angel conveyed a different message to Isaac than to Abraham and then to Jacob differently from Isaac, the hope was deferred to the time of Moses. Moses, regarded by all as the restorer of lost salvation due to his miraculous birth in a basket of reeds, his upbringing, and his divine calling to lead the children of Israel out of Egypt, along with the countless miracles he performed and the promulgation of the law in the wilderness, reinforced by numerous miracles, seemed the most likely candidate for this role. However, as the angel determined otherwise, the hope shifted to David and Solomon, whom they believed, as God's chosen kings, wise and peaceful, and the builders of the first Temple, would be the promised Prince of Peace and the restorers of the world. Yet, these hopes were in vain. From Solomon, the founder of the earthly temple, to King Joachim, the hope of universal salvation was entrusted to the collective body of prophets, with the belief that the Messiah would fulfill this role. From the time of Isaiah to Malachi, they spoke of the Messiah's impending arrival, as seen in Malachi's declaration: "The Lord whom you seek will suddenly come to His temple." Following the prophets, the expectation of the coming Messiah, along with the entire Cabalistic exercise leading to eternal liberation through the Messiah, was passed down to the elders of the Law and the esteemed councilors known as the Sanhedrin. The Cabala was successively transmitted from Ezra, who passed it on to the righteous High Priest Simeon and the Prefect of the Synagogue, and so forth, until the advent of Christ. As you can see, faith in Christ has endured throughout history.

Cosmiel: You should be aware, Theodidactus, that while certain parts of your account are indeed accurate, there are also false elements introduced by Rabbinical superstition that do not align with the sacred text. For instance, if Abraham believed that his son Isaac was the promised Christ, it would be inconsistent for him to have destined Isaac for sacrifice. In reality, Abraham did not regard his son as the Messiah but rather saw him as a prefiguration of the Messiah who was yet to come. You will encounter many similar elements in Cabalistic traditions, which, although bearing some resemblance to Catholic and Orthodox faith, have been tainted by the fictions of the Talmudists and Cabalists to the extent that they cannot be considered reliable sources for matters of faith. Nonetheless, it is crucial to understand that Christ was indeed promised to the earliest patriarchs through divine revelation, as suggested by the opinions of the Holy Fathers. There should be no doubt regarding this fact.

Theodidactus: Oh, how your discourse has illuminated my mind! I now grasp the truth that no one can attain salvation without faith in Christ, whether that faith is implicit or explicit. It's abundantly clear to me now that Christ is the authentic realization and ultimate fulfillment of the law. However, I humbly request you, dear Cosmiel, to provide further clarification. I notice that all heretics profess belief in Christ, and yet it is undeniable that they have veered from the correct path to their salvation.

Cosmiel: Theodidactus, it's important for you to understand that faith acquired solely through one's own intellectual affirmation holds no genuine value. For faith to be authentic, it must align with and be acknowledged by the Church, which God has designated as the authoritative interpreter of His intentions. Consequently, when heretics isolate themselves from the Church, akin to the removal of putrid limbs, they are discovered to possess no true faith.

Theodidactus: Heretics hold the belief that everything disclosed in the Holy Scriptures is of divine origin, and they adhere to it as the sole infallible interpreter and standard for discerning God's will. Consequently, because they place their faith in the divine authority of revelation, they are regarded as possessing genuine faith.

Cosmiel: Indeed, they approach the Holy Scriptures with great diligence and interpret them through their own intellectual faculties. However, in this process, what they are essentially doing is no different from what you do when you interpret the works of Aristotle or Plato and provide explanations for their more challenging passages using your own intellect. Just as you do not evoke an act of faith but instead one of personal opinion when you interpret these philosophers, the same applies to them. Therefore, when heretics engage in the interpretation of the Sacred Scriptures through the exercise of their own intellectual capacities and hold that this is the correct approach, they do not evoke an act of faith but rather one of personal opinion. Therefore, the confusion among heretics is profoundly significant, with their inconsistency in asserting matters of faith so evident that when someone believes that the Sacred Scriptures should be understood in a self-assured manner, disagreements among them abound. This leads to a state of bewilderment, perplexity, and confusion, giving rise to countless variations of opinion rather than expressions of faith. This is readily observed among the followers of Calvin and Luther, where there are as many diverse opinions about matters of faith as there are cities, families, and individuals. Can it be said that each of them possesses true faith? It is a grave misconception!  For faith to be genuine, it must be one, holy, Catholic, and in harmony with the Church, which serves as the bedrock of truth, the bastion of righteousness, and the infallible standard for matters to be believed. Anyone who strays from it, even in the slightest degree, or rejects a single element of faith cannot be said to possess true faith and is liable to stray, wandering in darkness and devoid of all hope of salvation. The Catholic faith, as taught by the Roman Church, is not to be assessed through personal judgment but rather to be believed by a devout child of the Church with unwavering reverence, fear, and trembling. They are firmly convinced that they cannot err because the Church presents it as such, founded on the promise of Christ and the inseparable guidance of the Holy Spirit.

Theodidactus: Heretics recite the Apostles' Creed daily, and within its articles, they profess their faith in the Holy Catholic Church and the communion of saints. Consequently, they exemplify a paradigm of true faith when they affirm and believe in these particular articles.

Cosmiel: Your conclusion is not accurate, Theodidactus, as their profound blindness becomes evident precisely because they recite what they do not genuinely believe. They confess the Catholic Church while actively rejecting membership in it. They affirm what they deny, and as a result, they are ensnared in clear contradiction, lacking a true understanding of their own beliefs. Do you, by any chance, believe that the Lutheran or Calvinist assemblies can be considered the Catholic Church?

Theodidactus: They believe it does.

Cosmiel: If you believe so, then please explain to me: where is the widespread dissemination of Lutheran or Calvinist faith across the globe? Where is the holiness? Where is the unity? Where is the consistency? Where is the visible leader of this Church? Where is the priesthood? Where is the authority of the keys of Apostolic jurisdiction? Where is the Apostolic Spirit for spreading the faith of Christ? Where are the Ecumenical Councils? Where are the miracles performed? Where is the absolute purity? Undoubtedly, none of these attributes can be identified in these pseudo-Churches. A simple induction suffices to prove this. First and foremost, how can their Church be designated as Catholic when it has only gained acceptance in the remote corners of Germany and a few additional cities, displaying such diversity of beliefs that hardly a city can be found where one Lutheran sect shares the same beliefs as another? Moreover, its influence has scarcely extended beyond Germany without soon giving rise to a multitude of new sects, so tainted in various ways that even Lutherans themselves can hardly recognize their own faith anymore. Have you ever heard of the Lutheran faith in places like India, Japan, China, America, and other distant regions where the Catholic Church has now taken root? Where are the Gospel preachers, sent by Christ's command to proclaim the Word of God to unbelievers and pagans?

Regarding sanctity, where can it be found? Can you name a member of such a Church who has been publicly recognized as a saint or renowned for miracles or martyrdom? They reject the veneration of saints, yet they celebrate certain saints' feasts following the customs of the Catholic Church, thereby contradicting their own beliefs.

Theodidactus: However, I have witnessed some Lutherans celebrating Mass, granting absolution to penitents, and engaging in similar practices unique to Catholics, actions they would not undertake if they did not possess the necessary authority.

Cosmiel: But who conferred upon them this authority? Just as a tree cannot bear fruit when severed from its trunk, they have separated themselves from the Church of God and are akin to severed branches. Consequently, they cannot partake in the divine influence by which God's mercy continuously and ceaselessly bestows heavenly gifts upon the Church. Who granted them the power of the keys? Perhaps you might suggest it came from their Superintendent or the temporary leader of their sect? I ask, from whom did they receive it? Has anyone ever heard of a layperson, by any legitimate authority, conferring upon a priest or layperson the power to consecrate, absolve sins, or administer sacraments? You are familiar with the adage, "No one can give what they do not possess." Indeed, the laypeople who serve as ministers in these pseudo-Churches possess no such power, neither from God, nor from the Church, nor through legitimate succession from its bishops. Lacking authority, they are incapable of bestowing such power. Therefore, everything they perform is merely external, superficial, simulated, and devoid of any efficacy, lacking legitimate jurisdiction or consecration. When they believe they are consecrating the Body of the Lord, they are, in reality, engaging in the same act as any peasant would if they were to utter the consecration words with firm intent.  The Catholic Church alone safeguards apostolic power, which has been passed down in unbroken succession from the Apostles to the present day through a continuous and unceasing tradition of the Supreme Pontiffs. The Supreme Pontiff, as the true Successor of Peter, bestows this power upon priests, bishops, archbishops, and patriarchs as living members of the Church, serving as the visible head of the Church on Earth, with the invisible hand of Christ cooperating. He perpetuates this unassailable and enduring power in accordance with the promise of Christ. This is the unique privilege of the Catholic Church, one that neither the gates of hell, human strength, nor power can dislodge. Its foundation is Christ, the cornerstone, and its entire doctrine is founded upon truth and judgment. As Eusebius aptly stated, "The Catholic faith is the light of the soul, the gateway to life, and the cornerstone of eternal life. Whoever abandons it and follows their own understanding, a treacherous guide, acts as if they were constructing a house without a foundation, or attempting to enter through the roof, or navigating in darkness without a lamp, closing their eyes and careening recklessly into the abyss."

Theodidactus: Therefore, is there no hope of salvation for heretics?

Cosmiel: As long as they persist obstinately in error, there is none. Is it not what the Apostle Paul wrote in Hebrews 11: "Without faith, it is impossible to please God?" As I have previously explained to you, Heretics cannot possess true faith but can only profess a feigned and pretended faith. This means they do not truly believe but merely hold an opinion. They do not submit to the Church but rely on their own judgment. Furthermore, what they cannot comprehend or discern with their own judgment, they consider unworthy of belief. Additionally, as they reject good works and believe that salvation can be attained through faith alone, it becomes evident that such faith cannot please God. Therefore, anyone who does not please God is, by definition, regarded as reprobate by God. As long as the reprobate persist in their unbelief, there is no hope of salvation. Hence, salvation is unattainable for heretics, as I have demonstrated. Listen to St. James: "Do you want to know, O foolish man, that faith without works is dead? Was not Abraham our father justified by works, offering up Isaac his son upon the altar? Do you see that faith was cooperating with his works, and his faith was made complete by deeds? And the Scripture was fulfilled, saying, 'Abraham believed God, and it was accounted to him for righteousness,' and he was called the friend of God. You see then that a man is justified by deeds, and not by faith alone." And finally, "What does it profit, my brethren, if someone says he has faith but does not have deeds? Can faith save him?" Certainly not, "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven." What did Heretics do when they could not withstand the inexorable truth of these words that contradicted their opinion? They rejected, eradicated, and called this divinely inspired epistle weak and straw-like, despite its confirmation by many holy Fathers in their writings from the earliest days of the Church. But by what authority? With what power and license? Certainly none other than their own obstinacy in judgment and their usual itch to contradict divine decrees. Do you think that such individuals can be saved when they wage war against Apostolic doctrine, make the Holy Spirit a deceiver, and Christ a liar? Do they not understand that Christ will judge each person not only according to their faith but also according to their deeds? That before the judgment seat of Christ, every person will give an account for their own deeds, whether good or evil? Is it not Christ who, by His word and example, always convinced those who follow Him that the exercise of good deeds is necessary for attaining eternal salvation? Only heretics distort, infringe, mutilate, attack, and eradicate the words of Eternal Wisdom. Do you think that such individuals can be saved? Heed Christ: "He who has My commandments and keeps them, it is he who loves Me; and he who loves Me will be loved by My Father, and I will love him and manifest Myself to him." Heretics neither keep nor believe that Christ's commandments can be kept. Therefore, they do not love Christ, and consequently, they remain in death. Therefore, you can see that they necessarily lack true and sincere faith, as they assert that the exercise of good deeds and the observance of divine commandments are less necessary for salvation. Since they do not believe that God's law and commandments can or should be kept, it is not surprising that they are also less faithful to the law. For how can one be faithful to the law, which they teach to be impossible to keep, notwithstanding Christ's words, "If you want to enter into life, keep the commandments?" O blindness of the human mind! O presumption! O intolerable pride and insolence! Is it possible for the human heart to be so obstinate as to prefer its own judgment over divine judgment while impiously favoring their own words over those of Christ? Let them repent, let them repent, these autumnal trees, and cease to become foaming waves of the sea with their confusing turmoil so that one day, when the Sun of Justice rises, and with all the leaves of virtues falling, they may not be struck with the sentence of eternal damnation, and, being cut off, burn eternally. Those who refused to burn with true faith through charity may see, unless they be enveloped in external darkness and thus blinded. Those who rejected the rays of true faith and good deeds may not be tormented with weeping and gnashing of teeth. They did not strive to possess true faith in this life, which operates through charity. When they could, they neglected it or even ridiculed and despised it.

Theodidactus: Oh, my dear Cosmiel, how brilliantly you enlighten me with the radiance of divine light! How wonderfully you address my doubts! I have always been suspicious when any religion outside the Catholic Church derives its name from a human founder, as it appears to have taken its origin from the name of its founder. Clearly, it is evident from this that it did not originate from God but from human convention, just as those who follow Pythagoras are called Pythagoreans, Plato's followers are called Platonists, and those who follow Aristotle are called Aristotelians. Therefore, since sects like the Nestorians, Arians, Calvinists, Lutherans, and similar ones originated from private individuals as their founders, most of whom were men of immoral life and full of wickedness. Indeed, they had apostatized from God and the Church, and it is clear as daylight that such faith of these founders cannot be true. Since the wisdom of true faith does not enter into a malevolent soul subject to sins. Also, an argument against unfaithful belief that is very clear to me is that none of these sects endures for a long time. Over time, they are completely overwhelmed by their own ruin and become extinct. Also contributing to this is their indescribable extreme inconsistency because they constantly move from one sect to another until they finally degenerate into open atheism, completely devoid of any faith. All of these problems are absent in the Catholic Church, whose faith is not founded in man but in Christ, the Son of God. Far from diminishing, the Catholic faith has been spreading in ever greater increments throughout the world with no inconsistency but the highest uniformity, rectitude, and justice. In the Catholic Church, uncertain matters are not decided by private individuals but by the visible head of the Church, the Supreme Pontiff, the Vicar of Christ on Earth, the successor of Peter, appointed by Christ's promise and dedicated by the invisible assistance of the Holy Spirit. All of these things are lacking in the various sects of this age, which, lacking a visible head of the Church and a successor, allow each person to think, believe, and decide as they please, without a judge to settle the controversies that arise.

Cosmiel: You are reasoning correctly, Theodidactus, and it is true. Although the obstinacy and blindness of these people's hearts are so great (which is undoubtedly the greatest of all evils) that they have eyes but do not see, ears but do not hear, and intellects but do not understand. They reject and oppose the truth that God has presented to them, which they do not just ignore but completely reject, oppose, and abhor. St. Peter vividly describes these people in his second epistle: "These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved forever." For they have adulterous eyes and cannot cease from sin. Beguiling unstable souls. They have a heart exercised with covetous practices. They are cursed children. They have forsaken the right way and have gone astray. They follow the way of Balaam the son of Bosor, who loved the wages of unrighteousness. Indeed, these are people who, by creating a narrow path to eternal life, assert that one can be saved by faith alone without the worship of good deeds. They broadly assert this in an impious, rash, and blasphemous manner. There is hardly any of their dogma that does not teach something contrary to the doctrine of Christ. How much has Christ labored to show the excellence of good deeds to people, which the Heterodox ridicules? How much has He persuaded them to fast and mortify their bodies by His own example, which they flee from as useless and superfluous trifles? How much has He commended chastity and voluntary poverty, which they expose as foolish delirium with laughter and mockery? Who in their right mind would believe that such people can be saved? Where the spirit is suppressed, an open war is declared against eternal Truth, and nothing prevails but pride, stubbornness, obstinacy, and contempt for God and man. But it is better to suppress these abominable dogmas in deep silence than to dwell on them at length. So, let us proceed to other matters.

CHAPTER XII.

Why so few attain eternal salvation when God created such a great purpose for humanity; and concerning the hidden judgments of God.

Theodidactus: As I more deeply contemplate the magnitude of the world, I more accurately ponder the innumerable multitude of heavenly bodies, I consider this earthly globe, still largely unknown in a great part, and I am perplexed. I find no reason why God, the Supreme and Best, whose nature is goodness, would desire to create such a purpose for humanity alone when, nevertheless, a large part of humanity does not attain eternal salvation and does not reach its ultimate end. I see many regions on Earth teeming with people yet unknown to us, who have never beheld the light of the Gospel and have heard nothing about matters of faith and the Incarnate Word. I shudder when I consider America, discovered about 200 years ago and inhabited by many millions of people, who, throughout the course of preceding time, have existed entirely devoid of the radiance of divine light, in the perpetual darkness of unbelief. Could not the boundless mercy and compassion of God have sent them a Prophet or an Apostle to show them the way of salvation to those who sat in darkness and the perpetual shadow of death? But I also fear that before the advent of the Son of God in the flesh, only a small number in God's faithful Church were confined to only a few regions, holding true and sincere faith. This left all other nations of the world in infidelity and the abomination of idolatry. But what is more astonishing is how, after the advent of human salvation, the world has persisted in its ancient unbelief. Countless monstrous heresies have arisen, shaking the entire globe. Moreover, so few are found who embark on the perfect course of life according to the law of Christ. In addition to this, it seems that the fulfillment of the Psalm is obvious: "God looked down from heaven upon the sons of men, to see if there be any that understand, or seek after God. They are all gone aside, they have become unprofitable together, there is none that doth good, no, not one." These are the things that torment my heart; these are the things that, like a whirlwind, involve all the faculties of my soul. I flee to you, my Cosmiel, I await some ray of understanding from you.

Cosmiel: You request that I explain to you the mysteries of divine decrees, which are inaccessible to humanity, not to mention angelic intellect. These mysteries remain obscure as long as a person dwells in the shadow of mortality, for they cannot be comprehended while in mortal flesh. For indeed, "God's judgments are a vast abyss. His providential ways are inscrutable to any created wisdom. Who knows the mind of the Lord? Or who has been His counselor? Or who can say, 'Why have You done this?'" Your sole consolation in this is that God does nothing in vain. He had, from eternity, the preconceived reasons for all things, and through the infallible disposition of His infinite providence, ordered all things to the highest good, even if some extreme evils may seem to exist. Just as all things were created for the sake of humanity, so too, humanity was not created for the world but destined for God and His divine glory in eternal life. The purpose of this blessedness is not for the personal benefit and advantage of humanity but for the manifestation of the glory of the Creator. Through this, the Holy and Blessed Trinity may be glorified in all things: "For the Lord has worked all things for Himself." Thus, God willed that His incomprehensible works be approached not through knowledge but through faith. In this way, through the merit of faith, humanity may ultimately be disposed towards the intuitive vision of God, in which all things will appear as they are, unknown to us for ineffable reasons. Consequently, whatever the human intellect cannot penetrate in this mortal flesh has been reserved for the state of eternal life. Therefore, do not be surprised if the mysteries of divine decrees are hidden from humanity. Know that this was done so that, considering the weakness of their condition, humans would serve God with fear and trembling and cleave more closely to Him through faith. Through hope, they would yearn for the delights of divine fruition, and through charity, they would finally desire it more perfectly until, released from the burden of their flesh, they would ultimately enjoy it forever. For there, all things will be seen in the light of life. Therefore, all the purposes for divine works, the structure and fabric of the world, and the causes of everything contained therein will be contemplated perfectly, with ineffable delight, enduring for all eternity. There, the goodness and wisdom of God, the root and principle of all divine works, will be perfectly known. Indeed, the essence is conferred by the goodness of God and the laws of His wisdom. Thus, from the highest and inscrutable depths of divine wisdom, the world emerged in such a magnitude with such a number of heavenly bodies, assigning distinct distances and different reasons for the influences of powers, which no one comprehends except God alone. But in its proper place, they shall be revealed in the Word of Life. From this treasury of infinite wisdom, which often astonishes humans, it is understood why the human race is burdened with such a diverse condition. Some are afflicted with poverty, while others are exalted with glory and wealth; some are miserable due to perpetual illness, while others flourish with strength and vitality. The unjust arrows of fortune strike down some, while others prosper with success in all things. Some are gifted with remarkable gifts of supreme wisdom, while others are miserable in nearly brute ignorance. It is also asked why God created one being endowed with senses and another devoid of senses and life; why one was made conspicuous by reason, while another was rendered entirely impotent of all reason. Yet, as the Church testifies, "the works of God are good, and it is not right to say that anything is more wicked than He." All these things, I say, will be justified in their own time. Nor should you think that hell is worse than heaven, for, as a distinguished servant of God rightly says, just as heaven is adorned with stars, so hell will be adorned with damned humans and demons. For the devastation of the wicked extols the Judge's justice as much as the defense of the innocent. Although, as St. Paul attests, God's judgments are far beyond comprehension, and the ways He ordains for those destined for life and death are inscrutable. In the homeland, it will be clearly evident that all the ways of the Lord are nothing but mercy and truth in judgment. There, it will be seen how the severity of justice was tempered by mercy, and the indulgence of mercy mitigated justice.

Theodidactus: Oh, how hidden are divine judgments in our present time! Tell me then, my Cosmiel, who can investigate why God loved Jacob and hated Esau before they were born? What did Esau deserve, or what did Jacob merit, when divine goodness judges nothing except according to present justice? Why are two infants brought to baptism, where one born of a believer before baptism dies and descends to limbo, while the other born of an unbeliever after baptism dies and ascends to heaven? Why did God allow such different outcomes for the two thieves crucified with Him? Why did He not condemn anyone else among the Apostles besides Judas? These are questions that cannot be comprehended and trouble the soul.

Cosmiel: Did I not tell you? All these things are permitted by God for a purpose so that humans may proceed with greater caution and diligence on the path of His service. For it happens that no one is so holy that they do not fear and yield to the unfathomable depths of divine judgments. Likewise, no one is so wicked that, by turning to the Lord through the forgiveness of sins, they do not hope to attain eternal salvation, as exemplified by the repentant thief. Thus, God, who finds wickedness even among the angels, has chosen to humble the saints, mindful of their frailty, and to raise up the wicked, drawn from the mire of sins, in hope of forgiveness. I do not presume to determine whether God does this out of love or hatred. I ask you to do this, however: always turn to the most wise God, who ordains all things for the manifestation of His glory, both for angels and humans, leading them to the divine nature. Although evil has no intrinsic value or origin, the most wise Creator arranges individual evil deeds for some great and remarkable good, leaving nothing disordered in His household. He ordained the dreadful and irrecoverable fall of the Angels, and their obstinate wickedness, for the exercise and crown of the just, as a great servant of God has said: "That proud forger of humble things, without his knowledge, fashions crowns for them by opposing them." In the same way, He transformed the fall of the human race into the astonishing exaltation of all human nature. Because of this, human nature, closely united to the divine nature, has so excelled that nothing more worthy or excellent can be conceived by human intellect, as Chrysostom says: "Truly, it is great and marvelous that our flesh, the very body of Christ, is adored by both angels and archangels. This would not have happened if Adam had not sinned." Thus, the Church rightly sings: " O happy fault, O necessary sin of Adam, which gained for us so great a Redeemer!" For if man, created in the image of God, had remained steadfast in his nature without being deceived by diabolical fraud or transgressing the law set for him, the Creator of the world would not have become a creature, nor would God, who is eternal, have assumed temporality, nor would the Son, like the Father, have taken on the form of a servant and the likeness of sinful flesh. Did not the most gracious God, by turning Judas's betrayal and the resulting passion and death of the Son of God (which indeed was the greatest of all sins) into the destruction of sin, the diminishment of diabolical power, the opening of the gates of heaven, and ultimately into eternal happiness, convert it all for good? Indeed, you see how Thomas's unbelief, when he touched the wounds of Christ, healed the wounds of unbelief in the Faithful and contributed even more to the increase of our faith than the testimony of all the other Angels and Apostles. In this way, God turned the conversion of Paul into the salvation of all the Churches. Paul, as the fiercest persecutor of the Church, became the most faithful and zealous preacher of the divine Word. Likewise, He turned the glorious struggles of prophets, apostles, and martyrs into a support for the hope of believers. If they had not defended the Catholic faith with their blood, the name of our Lord Jesus, with the Catholic faith, would not have reached us with such strength, for "this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison." He allows heresies and scandals to sharpen the fervor of faith in the apathetic and martyrdom to increase the crowns. His leaving the world in paganism and hiding its meaning from you could not have occurred without some great good emerging from it. Why did the Americas persist for so long without any divine or human law? Perhaps the brutal, lustful nature of such people and the relentless commission of heinous crimes had become a hindrance to divine mercy, preventing the radiance of divine influences from pouring forth. Perhaps in order to plant new and better seeds of a more fruitful stock, He wanted to completely eradicate a wicked lineage and counteract its harmful deeds. The preachers of the Gospel accomplished this after the discovery of the New World, and we now admire the fruit of the conversion of such a great world to Christ.

Theodidactus: What you say is most true, but why did the infinitely good God seem to abandon certain nations, leaving them without any assistance? It is as if He had no care for them. Would it not have been better to save the entire human race, which would have been so easy for Him to do with just His will? And why so few?

Cosmiel: You must know that God, in His infinite goodness, did not will the death of any sinner, but rather that all should be saved. Hence, He has never denied divine grace and assistance to any mortal needing to attain their ultimate end, as He Himself attests through Isaiah: "What more could have been done for My vineyard that I have not done for it?" However, He did not want to forcibly drag humanity into heaven. It was not fitting for His justice to crown the unwilling or solicit the reluctant. Therefore, God placed man's destiny largely in the hands of his own free will, making man in His image so that no one could compel him. Hence, Augustine said, "He who created you without your consent will not justify you without your consent; He created you without your knowledge, He will not justify you except willingly." And because the consent of free will is required, nearly all of human salvation is lost as each person is enticed and seduced by the desires of the flesh, lusts more for the yoke of oxen, or the pleasures of temporal estates and the unions of transient pleasures more than for the nuptials of the eternal King. A time will come when the innocence of the most gracious Creator will be revealed. How earnestly the Son of God labored for the salvation of an ungrateful world. Certainly, in the entire fabric of the universe, He endured so much to redeem even a single sinner. In creating the world, He spoke, and they were made. But for the salvation of mankind, when God became man, He assumed the form of a servant, willingly subjected Himself to innumerable labors, and finally, undergoing the most ignominious death, endured contradicting words from ungrateful mortals, observers in deeds, and, in the end, mockers in His death. These are some aspects of the inscrutable judgments of God, to the extent that the human mind can grasp them.

EPILOGUE

Cosmiel: Come now, Theodidactus. After discussing all the works of divine wisdom, it is time for you to return to your earthly realm. If I am not mistaken, you have seen the magnitude, variety, and excellence of divine works to the extent permitted by the human eye. You have observed the purpose for which all things were created and have followed the path of divine providence. Now, nothing remains but for you to apply all of this to the perfection of all virtues. Then, through your teaching, you will lead others to righteousness. If you do this, behold, an abundance of never-ending blessings awaits you in the eternal abodes of the hills, where you will have a truly blessed life鈥攕ecure, tranquil, beautiful, pure, free from sorrow, without blemish, without pain, without anxiety, without corruption鈥攁 life filled with the utmost elegance and dignity. There, you will contemplate all things that you have admired so much in your use of this corruptible life, perfectly, intimately, and abundantly, from beginning to end.

Theodidactus: Ah, please, my divine Teacher, I would die, I would die this very moment just to possess all of this with you. For now, all earthly things seem worthless to me as I contemplate those things that far surpass all senses.

Cosmiel: Just as the abundance of heavenly rewards is inexhaustible, so no one can hope to attain them without labor, without sweat, without prior exercise of all virtues. First and foremost, labor diligently for the glory and honor of God. Serve God with fear and trembling. Love God above all with all the effort of your mind and the marrow of your strength. Cast aside all the enticements of earthly and transient pleasures with a great heart. Thus, divested of mortal flesh, you may possess them in the inexpressible joy of your mind for all eternity. Farewell, my beloved.

Theodidactus: Ah, mellifluous Teacher, continue a little longer.

Cosmiel: You resist the divine will if you insist on lingering with me.

Theodidactus: Let the divine will be done, both in you and in me. But I beseech you, my Cosmiel, the sole solace of my mind: do not abandon me in the future without your invisible presence. Illuminate me in times of doubt, deliver me in times of peril, and console me in times of adversity, so that under your guidance, I may joyfully walk the paths of God's commandments until, divested of mortality, I may live into eternal life with you.

Cosmiel: So be it, so be it.

Barely had I uttered these words when Cosmiel seemed to vanish into the thin air, leaving me with a profound sense of sorrow. It was as if I had awakened from a lofty contemplative dream, finding myself back in my own study. May Divine goodness grant that this Ecstatic Journey be dedicated solely to the honor and glory of Almighty God, to whom I consecrate myself and all my possessions. Amen.

 

CONCLUSION OF THE WORK

With the author's assertion

Benevolent Readers, in this Ecstatic Journey, I have shared my thoughts on the structure and composition of the world and celestial bodies. I want to clarify one thing: please do not interpret this work as an audacious prelude to subsequent treatises. Instead, I hope you will understand that its sole purpose is to convey the doctrine of this unusual subject in a more engaging and rational manner. My intention was for the reader's mind to be attentive to each point and response presented here, thus creating anticipation for what follows. To achieve this, I chose to follow the approach of poets and actors, narrating the stories of the vast realms of the world through the personas of Cosmiel and Theodidactus, as if they had explored the inner sanctums of a higher nature through simulated raptures. In doing so, I aimed to ignite enthusiasm with enthusiasm, as the nature of our chosen subject allowed. If, furthermore, dear Reader, you find some expressions reminiscent of poets, it is a result of the enthusiastic imagination at work, acting in the manner of poets.

"While my wandering mind is not in my control"

I believed that this style of writing would be more effective in captivating the reader's mind and thoroughly exploring the proposed topics with deeper reasoning, rather than fixating on the subjects at hand. Regarding the statements about the truths of physical matters, I want to clarify that I do not intend to impose these asserted doctrines in this work as if they were established by irrefutable arguments, akin to Gospel truth. Let it be clear that I do not possess the audacious effrontery or stubbornness of mind to make such claims to the attentive reader. Confidence must be far-removed from a religious heart, as I have never allowed such presumption to take root in my soul. I am aware of the saying of the Wise: "Words cannot explain all difficult matters." I also acknowledge that no matter how much progress one may make in the paths of Divine Wisdom, the closer they approach, the further they seem from the goal of truth. Furthermore, the more one learns, the more they realize how much remains to be learned. Therefore, I leave each person in this work with the utmost freedom to think as they wish and form their own judgments. I only wish to convey the following: anyone who understands the secrets of analogical art will discover that this unique understanding, granted to human weakness as a kind of gift from the Divine, provides access to the innermost depths of celestial and sublime nature. They will readily recognize the truth of the ancient epiphonema, "All things exist in all, in their own way." I have utilized this concept in this work, and if the reader also employs it, they may not fully attain the goal of truth, but I believe they will at least avoid straying far from it. In any case, I want to emphasize that this Ecstatic Journey and the concealed truths within it have been composed solely for the honor and glory of eternal Wisdom and the benefit of souls. Additionally, I willingly subject myself to the teachings of the Sacred Roman Church, which is the only infallible rule of truth, with the most humble obedience of mind.

I have not introduced new or paradoxical ideas but have derived certain corollaries from the ideas that have already been presented by other honorable writers who preceded me. Some of these authors are cited in the preface, and others will be referenced later in this work. My argument has been constructed in a continuous chain of reasoning as follows:  If the vast expanse of the heavens is indeed filled with a fluid and ethereal aura, as is widely believed and supported by the calculations of numerous Astronomers over many years of observation, then the celestial bodies, in order to exist, must possess their own centers, much like the Earth. Consequently, the parts of each celestial body or star partly converge toward its center due to natural attraction, while partly emanating from it. As solid particles tend to gravitate toward their center, lighter particles emanate from it. Therefore, it can be deduced that each star possesses its own atmosphere.  Given the presence of atmospheres, moisture is inevitable, as it cannot be absent from them. Moisture, in turn, implies the existence of solidity contained within it, akin to a vessel. However, these elements cannot be preserved without the involvement of warmth to dissolve the moisture, and this process cannot occur without the intervention of air. Thus, every part and element must be composed of the four basic elements, organized in accordance with their specific locations as dictated by necessity. If this is the case, then just as emanation results from all mixed things characterized by diverse properties, forms, and influences, perpetual alternation, continuous generation, and corruption must naturally follow. Consequently, stars are subject to corruption because they are subject to alteration. They are subject to alteration because they are mixed. They are mixed because they are composed of elements, specifically solid, moist, airy, and fiery (or hot) elements.  Since they are composed of elements, stars possess an atmosphere agitated by the convergence of heavy and light elements. Therefore, they have their own centers, which implies that solid spheres cannot confine them. Consequently, they move in a liquid medium. Hence, the conclusion is that the sky is a liquid and permeable substance on all sides, as I aimed to demonstrate. As you can observe, assuming a liquid sky, all the conclusions I have presented necessarily follow from a logically connected line of reasoning. However, to ensure that this scenario aligns with reality and that the truth of these claims finds a place amidst the imaginative creation of this ecstatic journey, I deemed it necessary to establish these points on the firm foundations of astronomical observations and the testimonies of eminent authors. Since these references were omitted in the initial preface and could not be cited during our ongoing dialogue, I have included some pertinent observations towards the conclusion of this work. These observations serve to provide additional evidence and bolster the strength of the arguments presented.