 The revised version of De occulta philosophia offers extensive proof of this significant qualitative shift. The original tripartite structure was given a new metaphysical structure, which powerfully underlined the idea of the cosmos as an epiphany of the divine. Thanks to the influence of Giorgio’s De harmonia mundi, Agrippa was able to adopt a radically new approach to natural magic. Now, Book I explicitly contemplates the material world as the receptacle of divine and presents the occult virtues as an example of the living links connecting the terrestrial forms to the First Cause through the chain of the higher intermediaries (stars and spiritual essences). The “perfection of both science and practice” is guaranteed by the ability to change the impure back to the pure, and plurality back to simplicity. In significant additions “on the properties of elements” (chapters 3–6), William Newman (1982) recognized the description of the alchemical reduction of elemental earth to the purity of first matter. There are three orders of elements, corresponding to the three levels of being: pure elements, unmixed and incorruptible; compound elements, multiplex, varied and impure, but which can be reduced to “pure simplicity” (pura simplicitas); lastly, decomposed elements, convertible into one another. Earth, which confers solidity on other elements, mixing with them but without changing into them, is the receptacle of every celestial influence, because it is continuously animated by the virtues conveyed by the spiritus: so, earth is “the foundation and mother of everything”, because it encloses the seminal virtues of all creation. Therefore, having undergone the process of purification and simplification, it becomes “the purest remedy for restoring and preserving us”. The process of universal simplification of the elements can be carried out by reducing earth to the original purity of the first matter. Newman explained the nature of this process, referring to chapter 4 of Book II, on the power of the number one. Here, Agrippa traces the presence of unity in all levels of existence: God in the archetypal world, the anima mundi in the intellectual one, the Sun in the heavenly world, the heart in man, and Lucifer in hell. In the elemental world, the one is the philosopher’s stone, “embodying all wonders”, without which “neither alchemy, nor natural magic may attain their perfect end”. Agrippa’s source, as Newman has pointed out, was a letter in which Trithemius gave a cosmological interpretation of the Hermetic text “Emerald Tablet” (Tabula Smaragdina), identifying the alchemical opus as the universal “path to the highest unity” (Epistolae, pp. 471–73).