Solar Alchemy

Because, traditionally, the study of Alchemy – since the word “Alchemy” exists, that is, in a relatively late era – has always started from the Sun.

Sun and Stars are often in harmony, but just as often they are not at all, both from the esoteric and laboratory alchemical points of view.

True. The symbol of the Sun is very difficult to study entirely, because many different meanings have been attributed to it. The Sun, therefore, must be approached every time with great open-mindedness, because one never knows a priori what path lies ahead.

In Alchemy, there are three different types of Sun, at least one of which is destructive to alchemical workings. Another is the alchemical spark, and the last is the aura shaker or aither (not to be confused with ether).

For the ancient alchemists, the secret emanations of the Sun were cold and dark. Thus, in this sense, compatible with the delicacy of Mercurius.

For alchemists, the sun that brings life is not the ordinary sun that emanates light and heat, but the esoteric Sun that emanates “intellect” or spark. Of course, it will become a balancing act to try to fit the alchemical, and therefore physical, terms of Quintessence and Elixir with the metaphysical concepts of Psyche or Aura or Ochema or Nous.

No, I won’t; the risk of misinterpretation and confusion would be too high. I’m aware that it would be extremely complex to fit the alchemical concepts of Quintessence or Elixir into the Neoplatonic ones of Psyche or Aura or Ochema or Nous. Alchemists are pragmatists who must deal with tangible substances; while Neoplatonists loved to refute each other in a comparative mythology.

The Pre-Socratics were already called “the wise men of past ages” at the time of the Neoplatonists. In fact, they were not philosophers as we understand them today, but mythologists and naturalists. Unfortunately, the few remaining fragments of the sages of past eras are highly enigmatic, almost cryptic. In fact, the Pre-Socratics were not philosophers as we understand them today, but mythologists and scholars of nature. Perhaps even priests of nature.

Nevertheless, in the end, Plato’s Timaeus was totally neglected by the alchemists of the Baroque age.

On the contrary, it’s not at all strange. As the Baroque era began, alchemists became pharmacists and began to take themselves as the only reliable source.

Paracelsus’s views changed significantly after his trip to Byzantium. Perhaps it was there that he encountered Platonism. And the next century the Rosicrucians were born.

We have already seen in Alchemy & Light, Known Authors as the idea of two bodies, one physical and the other astral, was an alchemical axiom, basis and foundation of Alchemy. The question is: does this alchemical foundation also apply to the Sun? The alchemists’ answer is yes, but, in this case, the statement is more complex to interpret, because both the astronomical and astral suns have different facets.

We can easily translate Elixir with Ether/Quintessence and the celestial King with the Sun. The symbol of Drinking is similar to the symbol of swallowing, or rather, better, it suggests the idea of a water that “flows” and that can be “drunk”. We understand, therefore, that the Sun plays a fundamental role in this quintessential flow. See Alchemy & Light, Known Authors.

The Latin word Ignis means fire. But Ignis/fire is a cold Sun, more properly defined as “movement”. See also Fire Alchemy.

The Pythagorean Philolaus defines the sun as a “repeater” of the celestial fire too weak to reach the earth. Therefore the Sun would belong to the group of terrestrial repeaters of celestial fires, like Hephaestus and Hestia/Vesta. The most astonishing aspect is that the Sun would repeat and amplify the fire of Hera, known instead as the goddess of the air. It might be observed that while Hestia/Vesta amplifies Hera’s fire/air on earth, the Sun amplifies it at the solar system level.

In fact, from a symbolic point of view, the Sun was defined as a lens that collects the Fire-Air, that is Hera’s movement.

Tradition has it that the Sun is the place of the “sparks” that dwell in every individual. He is therefore the lord of individual life and multiplicity.

Tradition also dictates that once the individuals are “untied”, their “sparks” returns to the Sun, where it came from.

We have already said: individual sparks return after the death of the individual from where they were emitted. That is, the Sun.

Indeed, and this aspect of Helios is quite surprising because Helios is the astronomical sun.

Greek mythology had it that Helios separated the Earth from the Sky at an exact point, which most likely is a moment in the solar year.

Pluto represented Helios when Helios was submerged.

The ancients had noted the impossibility of separating from Okeanos Helios, the sun-god who every morning, “with his ox-drawn cart”, tirelessly travels across the sky, to immerse himself again in the evening in the current of Okeanos.

The “spark of individuality” is said to be that ineffable thing that can “stir” the Aura/Ether/Quintessence, where the spark should finally “swell” into a ray.

True. The sparks from the Sun are made thicker and moister by their passage through the zone of influence of the Moon. From there they become rays. See Lunar Alchemy.

This is certain. And, concerning the “spark/fire”, they would say it seems to belong to the world of instructions. However, the ancients did not differentiate the various attributes of the Sun according to the causes but according to the effects. See Alchemy and Modern Physics Particles.

This part is rarely covered in baroque treatises on alchemy, but in ancient times, the solar system was seen as an orchestra, with the Sun as the conductor.

Seven planets make up the planetary orchestra. To the six planets known to the ancients we must add the Moon, which “plays” on behalf of the Earth. Alchemists say that the movements of this orchestra determine the cycles of Genesis. See also The Genesis on a Small Scale.

The ancients actually spoke of the movement of the planetary orchestra in cycles of seven symbolic colors, just as a prism breaks down sunlight into its seven wavelengths or colors.

There has never been a clear answer as to the exact location of the esoteric Sun. Some say that the esoteric Sun is at the midpoint of the solar system, someone even at the center of the universe, others that it is much closer to the earth i.e. between the Moon and Mercury. It depends on the tradition and on the function it is made to perform.

Because the esoteric Sun is the parameter/Logos of the celestial waves. See also The Subtlety of the Exact Proportions.

The famous image of Nicaise Le Febvre – in Traité de la Chymie 1663 – calcining an antimony powder under the effect of the sun amplified by a lens is not part of an alchemical process, but rather an iatrochemical one: Le Febvre is preparing a medicine, and can afford to burn and lose the gaseous parts. See Concordances and Differences between Alchemy and Ancient Ordinary Chemistry.

The raw materials needed for alchemical work must be collected before sunrise. So, before they get hit by the sun’s rays.

Baroque-era chemists had noticed that fresh leaves immersed in water released air bubbles under the heat of the Sun. Hence the belief that the sun’s heat could produce air. In short, for them, the Sun could easily produce air and, consequently, dust.

The Etruscans and Romans recognized the stone external door jambs as deities, so much so that they were often sculpted. The divinization of these images came from their being placed in front of the doors of houses, and therefore exposed to the sun, since it was said that the winds came from the Sun.

A simple consideration here: the mineral composition of the “deified” stone objects, which we will call statues, columns, obelisks, tended to expand/reduce their molecular chains with the day/night temperature excursions, often emitting vibrations.

By the “heat” of the Sun the alchemists mean its Suphurous and Mercurial part, that is, the part that the Sun has in common with the alchemical principles and gold: the individual spark of life.

It may well be that a raw material exposed to the concentrated rays of the Sun takes on a red color, but I doubt it is the red of the Rota – colors rotation – in the second humid path. In any case it would be easy to understand if we are dealing with an alchemically alive matter or a physically dead burnt matter: Did this supposed perfect red come out of a white phase, which in turn came out of a black phase? Because if instead it became directly red from the natural coloration of origin of the raw matter, then we are only before the most banal of oxidations from the Sun. In this case the matter is only dead or destined to total and definitive inertia. That red, which for you is perfect, will be of no use to you. It will not become projection powder (see Transmutation of Metals), nor an embryo for the philosopher’s egg (Second-Main Work and Third Work).

To understand what alchemists mean by “Spiritus Mundi” or spirit of the world, see Before Preparatory Work, Spiritus Mundi and Before Preparatory Work, Magnetization. But, to answer the question, a rotten tomato in the shade shows more Spiritus Mundi than a healthy tomato in the Sun as the alchemical cooking is preformed through the cold spark of life, also contained in the cold Sun.

This is certainly correct, but I am always uncertain about words, because I have heard of “ link between Sky and Earth” as well as “mediator between Sky and Earth”, which is different. A link is a link, a mediator is a different task. Translating into alchemical language, do we mean Spiritus Mundi as a spark or a ray? In detail, no alchemist can give a comprehensive answer.

It may be so, in fact the ancients preferred not to be exact but to leave ample space for intuition and imagination.

In the light of what was said above, I have been taught we can extract and/or condense it only from the earth as the Spiritus Mundi from the Sun is attracted mainly by the terrestrial magnet. Matters like dew, rainwater, or nostoc must be considered terrestrial.

No, it makes no sense to speak of the sun as the director in the rites of “lighting fire” and “extinguishing fire” because the real alchemical fireplace is the earth. And the ritual, if we are talking about ritual, takes place in the surrounding air.

Alchemists also believed that the sun prevented the Spiritus Mundi from approaching the earth’s surface during the day and remained hovering in the upper parts of the atmosphere. The Spiritus Mundi would then descend at night, by means of the moon, and tends to penetrate the most hidden recesses of the earth. For furtherr information on Spiritus Mundi see Before Preparatory Work, Spiritus Mundi.

Alchemists very often name the sun in a cryptic and misleading way, as we will see extensively in the following FAQs.

The sun is the protagonist of the fifth movement of the philosophical sea which comprises the equinoctial tides. See Flow and Reflux.

True, as when they speak of solstitial movements and mean the stars.

We saw in Alchemy & Light, Introduction, that the diffraction of light waves can produce new fictitious sources of waves, and the sunlight shouldn’t be too different. This phenomenon is difficult to “control” without precise instructions.

True, the equinoctial tides are so strong as to create steam and dew, especially in March and September. See Flow and Reflux.

Accordingly, male in March and female in September. The movement begins seven days before the equinox and ends seven days after. It lasts fourteen or fifteen days, that is, seven days before the sun reaches the Line, and seven days after it has passed it. See Flow and Reflux.

Many alchemists have always accepted this “dogma” without asking why: it was tradition. The most erudite among them, however, know the differences of the Sun of each day.

To be honest, I was never taught that the temperature difference between day and night is the determining factor in the formation of dew. In fact, a modern meteorologist would have a hard time understanding why spring dew is different from autumn dew. But perhaps an astronomer would.

No. Ambrosia, the food of the gods, is caused by the Moon and is not common dew. The topic will be covered in Lunar Alchemy.

For, as the heart gives rhythm to the body, so the Sun is said to give the rhythm of the sky.

True. Unlike the movements of the stars and planets, which “modulate” the philosophical sea, the movements of the sun “rhythmize” the philosophical sea. The movements of the sun represent the “inhalation” of the alchemical breath.

Much mythological literature speaks of a Sun that plays an important role in the world of sounds. On the other hand, we have already described it as the “conductor” of the solar system. An alchemist should not be surprised by these myths since the true nature of the Philosopher’s Stone is, surprisingly, sound. See also What is the Philosophers Stone?).

True. The sun was also called the “fan of breath” that gave life to the elements.

Modern alchemists already know about this discovery of quantum physics, and would be ready to accept it… if only they knew how it works. In fact, I doubt that they can integrate the complexity of quantum entanglement into their theories and practices. And it’s not even certain that this is the case. See also Alchemy and Modern Physics Particles.

We have already seen that the diffraction of light waves can produce new fictitious sources of waves, and the sunlight shouldn’t be too different. So, since all assumptions are open, we can add this one too: interference between waves coming from the sun and the central sun of every body.

We will see later how this supposed collection, or pure condensation, of Spiritus Mundi directly from the sun may be like an extreme magnetization instead, to some extent similar to the process the raw material is submitted to in preparatory works.

True, in a certain sense. In fact, not only should alchemical works be performed during the day hours the common fire is easier to be lighted on ( roughly from 11 p.m. to 4 a.m), but someone also recommends light on fires to catch spiritus mundi from the atmosphere. Some alchemists also state that spiritus mundi has a “plasmatic” texture. So, as the sun may help to light on common fire, it is said to condense spiritus mundi. 

The Athanor is often confused with the astronomical sun, as well as with the oven of the last cooking. But in reality it is rather an alchemical sun, and an alchemical oven. See also Third Work.

In a certain way, yes. Except they put it in quotes and called it “solar wind”, not knowing whether to put it in the wind or sun category.

Solar beams do heat. And the lack of them chills out the heated matter. And the difference between the pick temperatures may create an electrical potential. This is the foundation of many plants for electricity production worldwide. This could also be a model for the alchemical Solve et Coagula; in this way, the Spiritus Mundi comes from the potential to act. And the matter can be increasingly magnetized, as happens during solar exposition in preparatory works. Sunlight can also decompose salts; in that case, I think we can talk of electrical potential. And what we generally obtain is an “electrically” ionized substance. Another intriguing electricity feature will be presented further on.

We know how crucial atmospheric air is in Alchemy.

For the Alchemy of Fire see also Fire Alchemy. Anyway, Fire is often present.

The word equinox itself says it: March and September. The movement begins seven days before the equinox and ends seven days after. It lasts fourteen or fifteen days, that is, seven days before the sun reaches the Line, and seven days after it has passed it. See Flow and Reflux.

True. See Before Preparatory Work, Spiritus Mundi.

There is a theory in Alchemy that recognizes an Inner Central Sun in every independent body. Also, the earth has its own Inner Central Sun, and even the astronomical Sun has its own. The same theory affirms the existence of a back-and-forth movement between the astronomical Sun Inner Center and the countless Inner Central Suns on and in the underground of the earth.

A theory has been put forward that the Spiritus Mundi from the sun could be extracted and/or condensed through aerial apparatuses, such as towers. Many useless towers were built in medieval times in Europe, and there is a suggestion that the Kuphu pyramid’s chamber of the king is the upper part of a huge hidden granite tower. I have already said about the impossibility of extracting and condensing Spiritus Mundi directly from the sun. An aerial stone apparatus could be defined as a piece of matter. We know matter always has an inner magnet for the celestial Spiritus Mundi; however, it remains to discover this magnet’s core. Further, there is no evidence those aerial apparatuses had been built to specifically attract the Spiritus Mundi from the sun, as stars may be involved instead.

According to an old theory, Spiritus Mundi, after sunset, tends to naturally fall to the earth’s surface and enter the scattered slots. And that would be the best system to catch it.

They look like an optical lens set to refract and/or magnify the visible solar range and the sunlight to heat, oxidize or ionize. The matters under their action appear to be heated, oxidized, or ionized. This way, the matter can undergo significant magnetization due to thermic, ionizing, or oxidizing effects. The matter subjected to this treatment tends to free the Spiritus Mundi from within the atoms. In other cases, the refracted or magnified beams seem to act as a substitute for conventional heating. Suppose the lenses are claimed to be set to refract and/or magnify the radiation below the infrared or above the ultraviolet range, even if they could do that. In that case, I don’t see how the result may be other than heating, oxidizing, or ionizing. It remains the case of unknown radiation whose action might be other than heating, oxidizing, or ionizing. If so, and if some optical lens could do that, it would be interesting to investigate the refraction angle, which should differ from the cases mentioned above.

Mirrors are opticals to reflect and deflect the visible solar range. In alchemical literature, we can read of common concave items to gather the solar beams to extract and/or condense the Spiritus Mundi. This practice has uncertain results. It is undeniable this system collects particulate pollution. The systems of multiple mirrors set to reflect and deflect the solar, lunar, or stellar rays are less known in alchemical literature, and their purpose is unknown. It would be interesting to investigate their reflection angles.

In the so-called solar distillation, the heat of the sun is used to strike the expansion zone of the still, ensuring that the material to be distilled is always protected from light and excessive heat. Thus, as illustrated in the system of Giambattista della Porta, the material to be distilled had to be placed in the shade of a table.

Nitrogen compounds.

It is the negligible amount of raw matter obtained. The solar way certainly achieves something, but the amount is very, very small. And a certain amount would be indispensable since we have to partition the Mercurius.

If gold foil or calcined gold is dissolved, it soon becomes black. Pure and unspecified Spiritus Mundi is neither in molecular form nor atomic but tends to dwell in these more visible forms of matter. Mind that the more the percentage of pure and unspecified Spiritus Mundi into a molecular form, the more the matter tends to literally dissolve. Yes, because the real Spiritus Mundi is a strong dissolvent. Perfect blackness is a sign of perfect dispersion. But even a highly ionized powder can cause perceptible darkness.

We will see the role of the Secret Fire later, for now it is sufficient to be aware of its role as an “active agent”, or “male” as the ancient alchemists used to say.

The symbolic role of the sun in “solve et coagula” was played by the “desiccant” or “moisture-absorbing” substance (represented in the role of the moon).

True. This symbolism was synonymous with male-female and indicated two substances in active participation.

In ancient times, it was thought that male sperm was simply a spark of individual life that needed to “wet and swell” in the female uterus.

IN construction….

If we accept that there is an immobile part and a mobile part of the world, an Archetype and a historical becoming, then the Sun is the King of becoming. In fact, he is the lord of the “spark” of multiplicity.

In short, Yes, we can say that these are the three great Suns.

Yes, roughly, the Stars represent the esoteric and archaic beginning, the Sun the esoteric becoming.

More than who should be prioritized between the Sun and the Stars, the heart of the matter is how to harmonize these two celestial forces together. This should in fact be the secret of the great initiate.

Yes, we can say that alchemists understand the “music” of the solar system as part of the “memory/intellect”.

The concept of the soul is extremely complex in Theurgy, which there is no need to even mention here, and on the contrary extremely simplified in Alchemy, I would say excessively. Alchemists need to work with material, not metaphysical or religious ideas. In fact, the alchemists said that the “Soul” is a fragment of Quintessence/Elixir/Alchemical Light See Alchemy & Light, Introduction.

In fact, it is also necessary to keep in mind the concept of “fragment” and “field” when speaking of the alchemical Soul.

True. And they say that Sulfur is extracted from the Mercurius, through the Mercurius. See Second-Main Work.

For example, consider Pluto, as the winter solstice Helios, and Persephone, the moon phase during the solstices.

To answer this question, we should have a clearer idea of what is meant by “solar ray”: Its electromagnetic aspect, its corpuscular aspect?

During the winter solstice Helios-the Sun re-entered Okeanos the darkness.

In fact, most alchemical works are nocturnal, mostly at times of day and year when the moon and stars seem to dominate the sky. Also, the alchemical Mercurius does not like sunlight. The sun appears to play a significant role only during the magnetization phase, before the preliminary work. Yet the sun has a fundamental role as “director” of the cosmic flow.

It is not far-fetched to speak of Apollo as a “sonic” part of the Sun, he is in fact the first lyre player made by Hermes with parts of living animals.

Apollo, the musician sun, is said to represent the middle musical note, in the sense that it is the highest note among those coming from the moon and the lowest note among those coming from the cosmos. So, even in a musical sense we see the Sun, in the guise of Apollo, as a mediator bridge between Sky and Earth.

In fact, the cosmic lyre is said to be played one stroke with the plectrum, one stroke with the hands. It is difficult to say whether the plectrum should convey a sense of distance of contact or of the strength of a mechanical means more decisive and compact than the fingernails of a player. And, in this sense, we can interpret the Apollonian “plectrum” as responsible for the strong rhythm.

Apollo is the ruler of the solar revolution; Zeus, Aphrodite, Hera, and Saturn rule over their respective seasons. Apollo is also the lord of late spring-early summer.

Apollo is the lord of the upper sky, as Hephaestus is the lord of the lower sky.

When alchemists speak of seasons they mean the “fabric” of the air, which in fact changes every day of the year.

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The Neoplatonist Porphyry already argued that the Sun was ultimately an emergency deity amidst religious systems undergoing transformation. Mediterranean history tells us that whenever a new religious system disturbed the established order, the solar deity was invoked as a henotheistic deity—see the cult of the solar disk of Amenhotep IV, and the solar cult of the last Roman emperors.

The Phoenix is a symbol of divine birth; which is never renewal but true gametic birth, that is, from father to son.