Book I : Chapters I-IV

The first chapter of the book sets the pace for the rest of the book. It begins by clearly outlining the three spheres of magic which Agrippa perceived and how they will be addressed in the book. Some will notice that his three worlds sound divisible amongst the Sephiroth (this becomes even more clear when it is mentioned that Hermes divided the highest celestial realm into two categories, the entire matter seems to almost boil down to the traditional divisions of the tree of life. Agrippa explains the rationale of magic very clearly. That is, "drawing down influences from above." This has continued to hold true even to this day in magic.
Chapter two begins with another profound though longer definition which suggests that magic is achieved by merging physical objects and bodies with their intellectual and celestial counterparts of which they are reflections. This is seen as the "most profound contemplation of most secret things, together with the nature,power, quality, substance, and virtues thereof, as also the knowledge of the whole nature..." Despite much of this being able to be written off as falling nowadays into the respective realms of psychology, science, mathematics, astronomy, Philosophy, etc. there is still that mystical aspect which remains solely in the realm of the Occult and ignored by the exoteric faiths which so burden mankind. It is in this that the nature of the Occult is divined: a science of sciences which ventures through the vehicles of empirical study into the subjective and yet collective mystical experience which no machine can yet illicit nor psychological theory explain away as supernatural dilettantism or paranormal stupidity. "The method of science, the aim of religion" to quote Crowley. It is important to remember that at this delicate time in history, many things which now lie in the realm of explainable states were viewed as Occult phenomena (this included magnets, as we shall see). Even when this excusable ignorance of the time is trimmed away (although there are still Occult virtues in magnets, but not as pertaining to WHY they attract each other) this definition still holds true as well in modern magical theory.
As we proceed onward, it should be taken into account that Agrippa speaks concerning the elements from a two-fold perspective: on one hand, he speaks of elements as energies of the universe on all it's levels and within the mind of every person, and on the other he is referring to alchemy not of the mind but as an early chemistry. Although modern literal alchemists who still perform lab experiments have elicited some interesting and by no means dismissible results, it is not with these that we shall comment upon in depth. Rather, we shall see them as they are seen nowadays, as semi-manifested vehicles of different types and "weights of energies which can be used in several different ways to classify intelligences. In most cases, the two-fold classification of the elements is used by Occultists to describe the separate virtues of each element, however the more complicated alchemical three-fold system still contains merit. Also, the feeling on the element of Earth normally settles converse to the perception of
Agrippa, insomuch that Earth is in fact as transmutable as the other three elements (though it is certainly more difficult on account of the figurative weight of the element versus the others). It is important to note that it is because of belief in the relative strength and sway which Earth poses over the rest of the elements that the banishing pentagram of Earth was incorporated in the later LBRP (Lesser Banishing Ritual of the Pentagram)as it is perceived that by banishing the heaviest of the elements the others are thenceforth banished as well (at least in their grosser forms which one wishes to banish in the first place).
Chapter Four will close off this first post. This passage is extremely vague and confusing but basically explains the elements as they relate to the 7 planets, 12 zodiac, and 10 sephiroth. This passage basically outlines the different densities of elements in relation to the level on Agrippa's scale and in general referencing the different levels of intelligences as they are elementally categorized.