Should we observe an astronomical code, and Why?
Alchemists must observe the sky to perform their works, and the astronomical code has been secretly passed from master to apprentice. The reason is double: our matters, the starting raw matters, and the alchemical matters reduced to Mercurius and Sulphur do work as “magnets” for celestial Mercurius and Sulphur coming from outside the atmosphere. And second, the sky determines the specificity of years, months, days, and hours on earth. For the preliminary-first work, we should observe the Sun and Moon. While for the second and third works, we should also add planetary and stellar scrutiny.
Ultimately, it is the composition of the air that changes.
Where can I find the complete astronomical code for the alchemical works?
In Dante Alighieri’s Divine Comedy. Hell deals with the first-preparatory work, Purgatory with the second-main work, and Heaven for the third work.
Who are the most recent authors we can refer to when it comes to including planetary and stellar aspects?
They are the seventeenth-eighteenth century Roseae Crucis and Roseae et Aureae Crucis.
Could we assume the astronomical code from archaeological excavations was involved with Alchemy?
The astronomical code, whose knowledge is lost at dawn, appears to be ubiquitous in archaeological sites worldwide. As we assume that Alchemy’s history might have its origin in the earliest times, it becomes crucial to study these aspects.
Nevertheless, it should not be underestimated that the exact astronomical conditions at the time of the architectural project remained fixed for eternity. It could seem like the deliberate repetition of a celestial archetype.
Could the solstitial and equinoctial orientation of the ancient shrines have implications in Alchemy?
It is enough to know that solstitial orientation – north/south – is almost Polar and Stellar, while equinoctial – east/west – follows the Sun. So it is easy to deduce the profound implications from the alchemical point of view.
Should we observe Sun’s higher and lower peak cycles?
Recently I was asked about the possibility of avoiding alchemical works during solar high peaks – at least from the perspective of various potential unexpected phenomena that affect everything – and instead getting the works to coincide with the lowest sun activity. I answered I don’t think a lower solar activity is a prerequisite as an alchemist should always and only work at night and with clear sky conditions. In fact, at night, the hemisphere is sun-free. Additionally, during a solar low peak, raw matters could get a lower magnetization with a consequent lower content in Secret Fire. Not to mention the lunar influx could proportionally decrease. Nevertheless, this question is worth more profound research.
What should we intend for “Timing” in alchemy?
Not only the choice, judgment, or control of when something should be done according to the astronomical code, but also the choice, judgment, or control of when something should not be done, or pause, or break. Pauses in Alchemy are as crucial as the astronomical code and occur in every stage of work. They can range from one hundred eighty to forty-three, four, five, six, ten, and twelve days. Timing can also be seen as the duration of alchemical phases (in days and even in hours) and the repetitions of the same operation in the same phase, which sometimes is what may differ an ancient chemistry operation from an alchemical first preparatory work process.
What is a Philosophical Month?
Usually, faqs should cover only well-documented answers. Unfortunately, there is much debating about philosophical months’ definition: every alchemical school has its encryption systems. Said that the most modern decryption is to equalize one philosophical month to one common day. Dom Pernety defines “Philosophical Month” as the period of 40 days during which the matter undergoes its putrefaction. Anyway, he recommends not to take the days as literal solar days. Other philosophers say it is a period marked by the movements of the Moon. But I don’t want to contribute to confusion. So I can only warn readers not to take for granted what they might find on the topic of modern treatises.
Is there any truth in the tradition that wants the work done at night?
It is a tradition still observed: the alchemical works should be performed from an hour after sunset to an hour before dawn. The spiritus mundi/secret fire seems to suffer the sunstroke, the operations should always be performed, Or maybe it’s helped by the stronger Earth’s electromagnetic field in the non-affected by sunlight hemisphere.
What are the lunar phases in Alchemy?
They are exact aspects concerning the sun, like in astrology.
What phase of the Moon is the most powerful when it comes to reflecting the solar beams?
The Moon reflects the Solar beams, so its distance from the Sun determines the stream strength. The full Moon is the time when the Moon is weaker, as it is farthest from the Sun. At the same time, the Moon, beginning to appear as a crescent, is the strongest.
When are the Phases of the Moon critical?
The Phases of the Moon are essential for the operations that should be strictly performed at night.
Why observing the Moon can be important when it comes to including stellar aspects?
Because when stellar aspects are involved, the sky should be as dark as possible. The composition of the air is decisive when working on Mercurius and Spiritus Mundi
What phase of the Moon is the most powerful when it comes to influencing the terrestrial waters?
When the Moon is closest to the earth.
What specifically about Equinoxes?
Equinoxes have special operational significance. It is during the two equinoxes that collected the raw material, especially the nostoc from the sky. The two harvested nostoc will then be made to interact with each other.
Why the cosmological theory of Ptolemy, or geocentric, was accepted by alchemists?
Because they used to see the sky from earth, and additionally from the element earth, they almost began their works. So not only was the universe conceived as inside a distilling apparatus, from Earth to Fire, but the alchemical concept of “densities”, also required the starting point from the densest in the earth to the thinnest in the sparse universe.
Is the philosophers’ stone a cosmic resonator?
In this regard, it should be noted that astronomical and cosmic are not synonymous adjectives in alchemy. When we speak of the philosophers’ stone as a cosmic resonator, we do not necessarily mean an astronomical resonator. The word Cosmos implies, in alchemy, the differentiation between macrocosm and microcosm.
Is it true that some deities of Greek mythology were also symbols of lunar phases and solar revolutions?
Yes, it’s true. For example, Pluto represents the submerged sun, i.e., the sun of the winter solstice. And the lunar goddesses are three, like the phases, i.e., Selene, Artemis, and Hecate.
Is it true that other deities of Greek mythology were also symbols of terrestrial “repeaters”?
We know that mythology is assigned to divinities such as Hephaestus or Vesta/Hestia; the task was to amplify the weak emissions from the remote celestial regions. For example, Hephaestus repeated Zeus and Vesta Hera.
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