 In De vanitate, Agrippa did not make any explicit recantation of his passion for occult sciences (Keefer 1988: 618); he simply admitted that there might have been something wrong in his juvenile work on magic, because of his adolescent curiosity. In fact, the renewal of magic continued to be a central feature of his intellectual journey. Between 1530 and 1533, right in the middle of his violent battle against theologians and conservatives, he was preparing De occulta philosophia for publication, entrusting his last hope of a secure financial support to the same work to which he had committed his desire for fame and fortune twenty years earlier. Although in the meantime his religious concerns had deepened, he did not perceive any conflict between his involvement in theological debates and his persistent interest in the task of rebuilding magic. In his mind, they were two coherent aspects of a single project, as he had already pointed out in De triplici ratione cognoscendi Deum. There Agrippa had made clear that reforming culture on the basis of the solid certainty of God’s illumination also implied regaining humankind’s original perfection and thaumaturgic ability, which Adam owned by right before he sinned.