Die Alchemie. Das ist die Lehre von den grossen Geheim-Mitteln der Alchemisten und den Speculationen, welche man an sie knüpfte

And so the white color of the Pulvis solaris Solar Powder emerges.

2. If one takes the standpoint of the Two-Arcanum system, the alchemical colors are: White and Black.
   Acidum sulphuricum sulfuric acid is either white as Acid. sulphur. rectif. rectified sulfuric acid or black as Acid. sulphur. crudum crude sulfuric acid. The latter represents a dark liquid, and dark and black are easily equated.
   The two types of Natron sodium carbonate/soda are white.
   Liquor hepatis solution of liver of sulfur is white, as it is in the single-arcanum viewpoint.
   The two Pulveres solares Solar Powders are understood from the single-arcanum viewpoint; in this case the Pulvis solaris niger Black Solar Powder is considered and taken as black.
   Iron is either white as polished steel, or black as a black iron preparation, for example Ferrum limatum iron filings.
   Between White and Black, the best arrangement is made so that there is a numerical equality between the colors and the Arcana. This results in the following classification:

3. If one takes the standpoint of the Three-Arcanum system, the alchemical colors are: White, Black, and Yellow.
   For the yellow color, the Liquor hepatis solution of liver of sulfur takes the lead, for it is yellow. If one takes the Pulvis solaris Solar Powder from the single-arcanum viewpoint and focuses on the Pulv. solaris ruber Red Solar Powder, the Solar Powder can also be taken as yellow, by stating not so much that the Red Solar Powder is red, but rather that it is orange-yellow.
   If one aims to maintain a numerical equality between the colors and the Arcana, the following classification results:

In this arrangement, the sodium carbonates and nitrates are naturally understood as white, sulfuric acid and iron are taken as black as in point 2, and the Solar Powder is understood as yellow from the perspective of the Red Solar Powder.
If, on the other hand, one adheres to the three arcana that are particularly prominent, which, as we know, is either: Sulfuric acid-Sodium, Liver of sulfur solution, Solar Powder; or: Liver of sulfur solution-Solar Powder, Sulfuric acid, Sodium; then one must take, in the first case:
Sulfuric acid-Sodium: White; Liver of sulfur solution: Yellow; Solar Powder: Black; where the Solar Powder is taken from the perspective of the Pulvis solaris niger Black Solar Powder as a black preparation. In the second case:
Liver of sulfur solution-Solar Powder: Yellow; Sulfuric acid: Black see point 2; Sodium: White.

4. If one takes the standpoint of the Four-Arcanum system, the alchemical colors are: White, Black, Yellow, and Red.
   The red color is assigned to the P. solaris Solar Powder, which is understood from the perspective of the Pulv. solaris ruber Red Solar Powder. Since the Four-Arcanum system consists of sulfuric acid, sodium, liver of sulfur solution, and Solar Powder, the result is:

5. If one takes the standpoint of the Five-Arcanum system, the alchemical colors are: White, Black, Yellow, Red, and Blue.
   The blue is taken as light blue. However, light blue merges with white, so that nothing stands in the way of treating a preparation that was previously understood from the standpoint of the white color as being from the standpoint of the blue color. Specifically, sodium now takes the place of blue. As we know, we have three classifications for the Five-Arcanum system. In these different classifications, the colors are distributed as follows:
   In the classification in the previous section under a), sodium carbonate is white or blue, sodium nitrate is blue or white, Solar Powder is red, vitriol sulfate minerals is black

(sulfuric acid and iron both taken as black), liver of sulfur solution is yellow.
In the classification in the previous section under b), sodium is blue, Red Solar Powder is red, Black Solar Powder is black, vitriol is white (sulfuric acid and iron both taken as white), liver of sulfur solution is yellow.
In the classification in the previous section under c), sodium is blue, Solar Powder is red, sulfuric acid is white or black, iron is black or white, liver of sulfur solution is yellow.

6. If one takes the standpoint of the Six-Arcanum system, the alchemical colors are: White, Black, Yellow, Red, Blue, and Green.
   The liver of sulfur solution takes the place of the green color. The genuine liver of sulfur preparation is indeed yellow, but it has a hint of green.
   In the vacancy that is created for yellow in this way, sulfuric acid enters. This is because it is brown, which is a tinged yellow.
   In the six-fold classification of the Arcana that is most prominent in alchemy, the color relationship is as follows: Sodium receives blue, sulfuric acid receives yellow, iron receives white, Red Solar Powder receives red, Black Solar Powder receives black, liver of sulfur solution receives green. Compare the section: The Arcana as Gemstones.

7. If one takes the standpoint of the Seven-Arcanum system, the alchemical colors are: White, Black, Yellow, Red, Blue, Green, and Orange.
   For the orange color, the Solar Powder naturally enters, understood as the Red Solar Powder.
   In the vacancy that is created for red in this way, iron enters. Iron is indeed red in the form of rust. Also, many naturally occurring types of iron are red, for example Rotheisenstein hematite or Blutstein bloodstone, and Thoneisenstein clay ironstone or Röthel red chalk. This then gives the following classification:

Alchemy among the Indians.

Indian Alchemy from the Standpoint of Cosmology.

Among the Indians, we first encounter the fact that the Arcana are speculatively placed in relation to the "World." We are dealing here with the juxtaposition of macrocosm and microcosm. However, it is not man who figures as the microcosm, as is the case in later alchemy, but the Arcana. The juxtaposition of Arcana and World brings with it the fact that alchemy is understood and treated as cosmology.
Indian cosmology leans upon the deity. By turning to the deity, we turn our gaze upward. It is connected to this that Indian cosmology mainly takes the heavens into account. It understands the heavens from three standpoints: 1) as the firmament, which is the dome of heaven; 2) as the sun, moon, and stars. They are the lights of heaven and inseparable from heaven, all the more so as the ancients did not assume they were in space, but rather that they were fixed to the sky; 3) as clouds. These are also located in the sky, and the standpoint of understanding them as something special for themselves is given by the fact that they are something other than the firmament on one hand and the sun, moon, and stars on the other. The firmament on one side, the sun, moon, and stars

on the other, and clouds on the third side are now represented in the three main Indian gods: Varuna, Agni, and Indra. We want to characterize these gods more closely. One should compare here the work of Christian Lassen, Indische Alterthumskunde Indian Antiquities, Volume One. One will also find there the specified passages in the Rigveda The Knowledge of Verses where the descriptions for this characterization are found.

1. Indra. He is the god of the clouds, and not, as Lassen claims, the god of the shining sky or the blue air. On the other hand, he is indeed the thunderer, as Lassen also states. This is because thunder and storms empty themselves from the clouds. On the basis of his quality as the storm god, he also carries lightning and the thunderbolt. Likewise, as the storm god, he has made the swaying earth firm and hammered in the shaken mountains. For during a storm, the earth seems to tremble on its hinges and the mountains seem to be shaken. The descending lightning and the descending thunderbolt are then the rivets that make the earth firm, the stakes that hammer in and secure the shaken mountains. The idea that Indra supports the sky is based on the view that the clouds, which move beneath the firmament, support the firmament; and the idea that he gives measure to the atmosphere is connected to the fact that the blue of the sky is divided into parts by the clouds. With lightning, he slays the evil spirits who keep the rain imprisoned in the clouds. He is thus the god of rain, which is very logical since rain gushes from the clouds. When it does not rain, the evil spirits challenge the rain god; he conquers them with lightning and thunder, because the storm puts an end to the lack of rain. From an analogous standpoint, he conquers the demons who steal the cows from the gods and keep them imprisoned in mountain gorges. These cows are the clouds in a similar sense we speak of "sheep" in the sky, which are as if stolen from the sky during rainless times. Since they must be somewhere, because otherwise they could not move in when a storm arises, they were hidden in mountain gorges. That Indra is simultaneously the god of battles is related to his being the god of the storm. The rattling of thunder is paralleled with the rattling of a war chariot. He hurls the lightning as the warrior hurls his spear. Fallow pale brownish-yellow are the steeds that pull his war chariot, in parallel with the fallow lightning. Before he sets out, he intoxicates himself with Soma a ritual hallucinogenic drink: during a storm, everything is upside down, as if nature itself had become intoxicated. This is how intoxication lies on one side; on the other side lies the close relation that Indian warriors intoxicated themselves before they went into battle.

2. Varuna, God of the Firmament. In having the sky alchemically and cosmologically, one does not by that very fact have the Three-Standpoint of firmament, sun, moon, stars, and clouds. One could also have the sky in general: a single standpoint; one could have the sky as the firmament on one hand and the sun, moon, and stars on the other: a two-fold standpoint. Indian alchemy, however, does not want a single standpoint apart from the standpoint of numerical philosophy, nor a two-fold standpoint; it wants the three-fold standpoint. It offers this three-fold standpoint in general by offering the three main gods: Varuna, Indra, and Agni. This general standpoint does not help us; we must know specifically from which three viewpoints the sky is to be understood. It is fairly obvious that, on one hand, the sky is accounted for by the shining heavenly lights. But it is not obvious that the clouds are accounted for as the third part. Therefore, in Indra, the clouds are specifically characterized; so specifically and tangibly that it is only through a complete ignorance of alchemy that it was possible for Indologists to fail to see that in Indra one has nothing other than the cloud god, and that all his properties develop from this primary viewpoint. As soon as the clouds are specifically characterized, and on that basis one has the clouds as one

viewpoint of the sky, then the closer detailing of the other two viewpoints can move within broader limits. Once one has the three viewpoints in general and knows that one viewpoint is given in the clouds, then it is, as already said, fairly obvious that one has the other two viewpoints in the firmament and the heavenly lights. This is the reason why Varuna is not offered to us as specifically the firmament, and Agni not as specifically the heavenly lights, in the same way that Indra is specifically offered as the clouds. Indeed, we even find among Indologists that Agni is not offered as specifically the heavenly lights, and Varuna as specifically the firmament; the situation is thus hidden from the non-alchemist, but the alchemist knows what he must hold to.

Such an internal relationship is the reason why Varuna is not offered to us exclusively as the firmament, but also as the firmament with the heavenly lights. This is an alchemical leap, which finds its motivation in the fact that the ancients thought the sun, moon, and stars were fixed to the sky and formed one unit with it from one viewpoint. Based on such a view, the sun, moon, and stars are impossible things without the firmament; if they were not fixed to the firmament, they would fall down and could not fulfill their mission. Based on this view, we have the calculation: what use is the firmament to us if there were no heavenly lights? Perpetual night would reign and this would destroy life in the world. Since the situation is such, one finds no further anomaly in assigning the heavenly lights to Varuna, even though they actually have nothing to do with Varuna and belong to Agni. Where this happens, however, there is no planless arbitrariness, which would alter Agni's standpoint, but it always shines through that one understands the heavenly light from the standpoint of its being fixed to the firmament, whereby Varuna remains in the foreground despite the overlap with Agni.

Specifically as the firmament, we have Varuna as the one who knows the territory of the birds that fly through the air. Here, air is taken in the popular understanding as heaven, and heaven again as the firmament. The matter lies exactly the same way with Varuna who knows the paths of the seafaring ships. With the ships, the focus is on the masts, which reach into the air with their pennants. And as air is further understood as wind, Varuna knows the path of the wind. Just as specifically, we have Varuna as the firmament in that he settles among men and rules among men. This concerns the firmament, which stands upon the earth like a heavenly bell, and which therefore has a relation to the people who inhabit the earth. One should not think of Varuna as the god of space, as Lassen wants, from this standpoint. Oh no, if one wanted to bring space into the matter, one would have space just as much with Indra and Agni as with Varuna.

We have the transition point between the specific Varuna and the Varuna who overlaps with Agni in Varuna as the god of the night. If we reflect here on the dark night, the night devoid of moon and stars, then we have the specific Varuna. Because one has the specific Varuna as night in this way, it is said in general: Varuna-Night. But once one is that far, one says: Varuna is the night, but the night does not need to be dark, it can also be illuminated by the moon and stars, and thus one has moved over from the territory of Varuna. In this way, it emerges that Varuna has placed the Seven Stars the Pleiades in the sky, and the moon wanders according to his laws.

Varuna has a relation not only to the moon and stars, but also to the sun. He has prepared the paths for it. With this, we have the pure overlap into Agni, without the mediating point of the dark night.

Nevertheless, as we pointed out above, when overlapping into Agni, Varuna as Varuna stands in the foreground, or in other words, it is with