Apprentice's Alchemy (48) The Tinctura in the Internal Alchemical Fire of Master Paracelsus (1493-1541)

 

Apprentice's Alchemy (48)

The Tinctura in the Internal Alchemical Fire of Master Paracelsus (1493-1541)  

Victor. Arturo. Cabello. Reyes.

Tinctura (Dye-dye), is a universal substance capable of being transformed through transmutation, since it contains in itself "occult remedies, fluids" and "secret substance of transformation" that resides in the raw material of the work, potentially the essentia ignea of Vulcanus.

From this secret substance arises the Lapis philosophorum within the Astrum and microcosmic firmament of man.

Paracelsus considers the Tinctura as the last of the Arcana, the "prima materia" being the first, the second, the Lapis pholosophorum and, third, the mercurius vitae. Both Mercurius vitae and Lapis philosophorum are extremely purifying and renewing physical impurities.

''But the base, impure five metals- that is, copper, tin, lead, iron, and quicksilver-cannot be transmuted into the nobler, pure, and perfect metals- namely, into gold and silver-without a Tinctura, or without the philosopher's stone.'' (1)

It should be recognized that Tinctura is like the rebis = 'double thing', bisexual in its alchemical composition and capable of transmuting impure metals. He achieves the transformation of the body= (mediation of Vulcan), removing the harmful parts, transforming everything into pure and noble.

(Many paths have been sought for the Tinctura) By means of the Art of Vulcan and spagyric experimentation, it is possible to separate the impure from the pure or the true from the false.

"Dyeing matter, then, is a very great pearl and a most precious treasure, and the noblest together with the manifestation of the Most High and the consideration of men who can exist on earth." (2)

From the light of nature proceed the three principles in man, and through Vulcan, in whose bosom all things are hidden, the necessary transmutation is accomplished for the 'hidden treasure' to be revealed.

Man inhabits a cosmos rich in macro and microcosmic interrelations within a vitalist universe full of metals that grow, quintessence's to be extracted and "secrets of transmutation", from the seed.

So, the Tinctura is a specific Arcanum, containing its own essence, secret qualities, and particular forms.

Properly worked by the Art of Vulcan (purification by separation), it can exist for a long time, without any sedimentation, its quality persisting without any change.

In Paracelsus' alchemical medicine, it has the capacity and power to transform and renew = (V.I.T.R.I.O.L). It is here that the power of the Archeus and life force intervene.

There are two kinds of Tinctura, one open (manifested in metals), and the other is produced by the ability of Vulcanus and the Son of Hermes. (3)

Helvetius was of the opinion that Tinctura was similar to crystal or pale sulphur. (4)

'The Course of Heaven teaches the course and regime of Fire in the Athanor'

(Paracelsus, Paragranum, p.77)

Science cannot explain the enormous fascination and alchemical interest of prominent scientists and sages Isaac Newton, Robert Boyle = (attacks 4-element alchemical thesis) or Tycho Brahe.

Alchemists believe in the unity of nature through the bond of union and macrocosm-microcosm analogy fused to astrological-astronomical thought processes.

Thought that is built on principles of synchronicity in a Pansophia of Golden Chain of masters. Let us remember the Israeli scientist Daniel Shechtman, Nobel Prize in Chemistry in 2011, who after receiving ridicule and suffering skepticism for expressing his "discoveries", is now more than accepted as a pillar of fundamental scientific progress.

It is worth emphasizing, his acute and precise observation of the complex PENTAGONAL shapes and symmetries in quasicrystal geometrics, in clear opposition to the academic 'rotational symmetry' that maintains that when they rotate they always look the same, earned him the famous and prestigious award.

These geometric symmetries and shapes of the quasicrystal mosaic are similar in their natural chemical structural configuration to the ISLAMIC MOSAICS!

Something truly surprising for the Royal Swedish Academy: 'It fundamentally changed the way chemists consider solid matter'. However, this would be truly revolutionary for the scientific class, no, for the ancient alchemist or Paracelsic sages.

 'Paracelsus is best known as a vociferous critic of traditional medicine-his writings, frequently imitated in style by later followers, are filled with vitriolic and sarcastic condemnations of physicians, apothecaries, and the entire medical establishment'.(5)

On the other hand, the regular atomic structure of the crystal - according to scientists - is already marked and structured; solidly well fixed. This 'groundbreaking' discovery forced academia to ''reconsider'' its conception of the very intrinsic nature of matter.

Curiously, in 1525 the Venetian sage and Franciscan friar Francisco Giorgio or Giorgi, in De Harmonia Mundi maintains that the Hermetic Kabbalistic tradition points to a particular geometric current and seriously studying certain millenary geometric patterns and symmetries in the harmony of the macrocosm and microcosm.

They are ancient pentagonal and crystallographic geometric forms formed in alchemical compounds of the sacred and mysterious Central Fire or Sacred Athanor of the cosmos and microcosm.

It is striking that Dr. Shechtman observes his novel and revolutionary discovery in electron microscopy and in rigorous studies of compounds and mixtures of aluminum and manganese.

However, Paracelsus expands the concept of the fundamental principles of matter by introducing the Tria prima=(first three things) into models of chemical processes of the universe and forces=(archei) within man.

'Specifically, the physician-magus might employ his knowledge of the macrocosm to cure the ills of the microcosm'. 

(Allen G. Debus, The Chemical Philosophy, p.61)

But even within macrocosmic influences of the stars incorporated into the conception of man microcosm, in the human body = 'Astrum in corpore'.

Exceptional testimonies are found in the Kabbalistic tradition and original Merkabic Gnosis of the Blessed Book of Yetsira. The Eshkol = (Sefer Eshkol) comments of these sacred, sacred, and illustrated forms of light: 'He showed him something that resembled THE FORMS of [divine] majesty and splendor...'.

It is man's relationship with the invisible, universal, cosmic Great Archanus. 

They are immanent and universal forms of light contemplation = 'Forms of Majesty'.

The sweetest Surot ha'hod, which IS the Shechinah.

Sacred geometrical and splendid forms together, a substantial part of the esoteric body of sublime and initiatory teachings of esoteric science or Mecubbal be-Nistarot.

For Prisca's Hermetic Tradition, Sophia are forms='signatures' that inhabit the same esoteric composition of the human body and its sacred geometry; luminous seeds deposited in 'Astronomía Magna' and 'Alchimia microcosmi' by Adam Kadmon Celeste. Man, being the Magnum Miraculum, possessed = Internal Fire - in his very corporeal structure or occult anatomy. 

For the master Paracelsus, alchemy is one of the pillars of medicine.

'... without this Chymicall Philosophy all Physick is but liveless'. (7)

Creation is a manifestation of the mathematical-alchemical process of 'anthropography', analogy and correspondences of Arcana and Three Universal Principles = Tria prima.

'A further important innovation was that he and his followers replaced the four Aristotlian elements of fire, air, earth and water with three principles, salt, sulphur and mercury, which were of course not the chemical substances known today by these names'. (Christopher McIntosh, The Rose Cross and the age of Reason, p.76)

Elemental forms of internal fire = 'vulcani', manifested in internal Christolography or in certain paracelsic analogies between liquids, humors and compounds.

Creation is an alchemical and recurrent cyclical process of the universe, where the firmament is a stellar cosmic corpus contained in the structure of the human body = corpus of the firmament, astrological sky and exact correspondences with the human body. Dr. Robert Fludd, 'the Divine Physician' (1574-1637): Utriusque Cosmi (1617) illustrates a complex holistic system of medicine – similar to and taken from the 'spagyric medicine' of the Master Paracelsus – of certain macro and micro analogical correspondences, consubstantial with forms of celestial-astrological geometry of solid magical, kabbalistic and hermetic tradition.

His brother of the spiritual ROSE, Dr. William Harvey, shares his discoveries of divine geometry that subtly dwells in the bloodstream and in certain internal humors.

His discoveries have already been nobly exposed in Medicina Catholica and in Anatomiae Amphitheatrum. Creation for Paracelsian alchemists is a recurring cyclical complex – both up and down – that operates in alchemical terms through the inner Fire of Vulcan. Everything relates to Everything.

The earth is a living and planetary atahanor whose source resides in the sun. '... the soul of the World was in the Sun, and the Sun in the Center of the whole'. (9)

On the other hand, for the master Sendivogius there is a 'sun of fire' in the center of the earth corresponding to the celestial Sun which is the one that through its rays and influences makes possible the internal changes of the athanor-uterus-terrestrial.

'... And as the Seed of a man doth fall into the Womb, and toucheth the Menstruum, which is the earth; but the Seed, which goeth out of the Man into the Woman, is wrought in both by the Stars and Elements, that it may be united and nourished by the Earth to a generation...'

 (Basil Valentine)

Just as the fetus grows in the mother, metals 'grow and multiply' in the mother-womb-terrestrial.

The creator is looked at and discovered by looking at the microcosm of his creatures and the Center of All is found looking at the Whole. By knowing the inner sky and Astro physiological structure in man, one gets to know the outer sky by knowing the 'two heavens' 

'Being removed from all worldly care by the fervour of prayer and heavenly thoughts, I determined to yield up my soul to those spiritual inspirations without which it is impossible to have a right knowledge of created things.'

(Basil Valentine, The Triumphal Chariot of Antimony)

Apprentice's Alchemy (48)

The Tinctura in the Internal Alchemical Fire of Master Paracelsus (1493-1541)  

Victor. Arturo. Cabello. Reyes.

Bibliography: 

1. Paracelsus, Selected Writings, Edited by Jolande Jacobi, p.143.

2. Paracelsus, The Hermetic and Alchemical Writings of Paracelsus, p.43.

3.  Martin Rulandus, The Lexicon of Alchemy, p. 284.

4. John Read, Prelude to Chemistry an Outline of Alchemy, p.13.

5. Lawrence M. Principe, The Secrets of Alchemy, p.127. 

6. Allen G. Debus, The Chemical Philosophy, p.61.

7.  Oswald Crollius, Physician of the Anhalt, Cabalist, Paracelsist, Alchemist: Basilica chymica[Frankfurt:1609])

8. Christopher McIntosh, The Rose Cross and the age of Reason, p.76.

9.  Jaean d'Espagnet, Summary of Physicks Recovered, London, 1651, p.19.