De mysterio Dichotomiae

Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 0

The following article is the transcript of a conference authored by one of the most
known Romanian experts in the field of astrology, who uses the pseudonym Elendiar, of the
obscure elves, (sadly, no one really knows his real name, being a rather private person) who
in spite of anonymity, controversial identity and even more controversial opinionscame to
be beheld by some as an authentic authority of the Romanian school of astrology.
The conference was held by the AAR (The Romanian Astrologers Association
http://www.aar.org.ro/ ) during the symposium The Astrological Congress, in Bucharest, at
the date of October 17, 2010, with the masterful assistance of Mihaela Dicu, the honorary
president of AAR ( http://www.linkedin.com/pub/mihaela-dicu/11/422/a92 ), the presentation
and commentaries (present in the below text) being made by Andrei Tzadd Bloiu, one
of Elendiars younger students, himself a practitioner of Neo-Traditional Astrology, as taught
by Elendiar, with an emphasis on horary astrology (further analysis on Elendiars principles,
related to the Parts and practical examples, you can find on the other articles of this series).
The articles point is the discovery of the Essential Dignities of the Horoscopic
(Egyptian, Hermetic, Arabic) Parts and their theoretical underpinnings, in twenty-seven
golden considerations, which will revolutionize everything you thought about Arabic Parts
and will clarify all the bloody debates concerning the switching of diurnal-nocturnal formulas
and some other obscure issues, assuring one of the greatest amounts of progress, made during
the current Age of the astrological art and science, yet in a slightly abrasive & slightly
bombastic, consciously re-created, medieval style.
The credits for this English version of the text belong to Alexandra Coman (
http://www.roastrolog.com/despre-mine.html ), also an astrologer and member of ISAR, and
Oana Maria Bodor, psychotherapist and astrologer.








De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 1

De mysterio Dichotomiae
or
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations.

With many thanks paid to the ancient philosophers and to those who have contemplated reality in
search of meaning.

(For the first time in history, the astrologers philosophy regarding the mysterious horoscopic points is
being committed to writing by I, Elendiar of the obscure elves. This writing is for the astrologers who
are willing to think astrologically, rather than merely imitating the aphorisms of other notorious
astrologers, much after the manner in which a parrot learns to give greetings; astrologers who are
truly willing to make astrology their own, earnestly seeking to practice the art beyond a mere
dilettantism or the indulging in empty admiration of the authorities; all of which comes together to
merit a post-mortem condemnation due to the lack of understanding of the apparent discrepancy in
relation to the formulation of some aphorismswhich are nothing but practical ways of applying the
same principles that I will describe further in short and intelligible sentencesso every mind should
be clear as long as it is inhabited by the good will and the sincere will towards knowledge, free from
pride and prejudice.)

Finding that many astrologers are indulging in debates that prove nothing but their own misguided
infatuations with a certain authority, or simply reveal their own prejudices, I, the illustrious Elendiar
of the obscure elves, have endeavored to explain the simplicity of this Principle; without making the
explanations complicated, to make the twisted straight again on the thornless paths, not inventing, but
instead recording the astrologers manner of thinking regarding this subject, like a Sun who illumines
the ones who truly seek the truth and in the same manner will burn and blind one who believes that
only the past is the key to the future, and not the understanding of reality; but at the same time, ever
keeping alive the real progress of astrology itself...

So, here is the Principle of Dichotomy, as it is applied to the science and art of astrology.
Enjoy it, that your life should be a little bit longer and your art a little bit shorter, because the
Part of Spirit is calculated conversely to the Part of Fortune.


De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 2

1. The Principle of Dichotomy. There is a Distinction, Delimitation and a natural Defini-
tion among the existing things; an opposition, but a complement also: past-future, matter-
soul, substance-shape, cause-effect, necessity-freedom, karma-dharma, conditioning-decondi-
tioning, passive-active, sensate-intelligible, perception-conscience
i
, night-day, natural-artifi-
cial, static-dynamic, sunset-sunrise, darkness-light, feminine-masculine, anterior-posterior, si-
multaneous-consecutive, earth-sky, Moon-Sun, receptive-emitting, ignorance-knowledge,
involuntary-voluntary, instinctive-rational, impression-expression, collection-selection, cold-
hot, wet-dry, illusion-enlightenment, diversity-unity, etc.

2. The sect factor (nocturnal-diurnal) has its foundation in the Principle of Dichotomy.

3. The gender factor (masculine-feminine) has its foundation in the Principle of Dichotomy.

4. Terms are the essential planetary dignities which reveal the Limits, the Bounds, the Deli-
mitations (of time, space or manifestation); therefore they are based upon the Principle of Di-
chotomy, in the same way as the Sect Factor in astrology. We will make use of the Egyptian
terms preferring them over the Ptolemaic or Chaldeans terms. They are Essential Dignities,
which are ignored because of their asymmetry, but tradition gives them a greater importance
in the predictive technique of Directions, proving once again that they are linked to the Princi-
ple of Dichotomy. The reception makes the link between the essential and accidental digni-
ties, and in the same way, the terms make the link between the essential dignities and the vir-
tues of the sect.

Commentary: How are the terms used according to the sect? Because they are based also on
the Principle of Dichotomy, they are a kind of sect, too. The terms of the diurnal planets are
diurnal, the terms of the nocturnal planets are nocturnal; so Mercury in the term of Saturn is
diurnal, but because of this, an impasse appears when he is occidental. In this instance, Valens
would say he is diurnal; but the rest of tradition places more value on his position towards the
Sun; but if he is in diurnal term and oriental, hes certainly diurnal. Moreover, Elendiar con-
siders that for a combust Mercury, his occidentality or orientality are irrelevant; what really
matters in this case is his term. However, when Mercury is found in his own term, it is logical
to consider only his position towards the Sun.
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 3

5. The majority of Horoscopic Parts are calculated according to the Sect factor in astrology.

6. There are Horoscopic Parts which are calculated considering the gender of the native.

7. The Astrological Lots described by the Principles 5 and 6 are calculated according to the
Principle of Dichotomy initially mentioned, because both the sect and the gender of the native
are differentiating factors.

8. The Planets respect the Sect according to their affinity to the Sun and the Moon (the
first planetary dichotomy in astrology): Moon, Venus, Mars, Mercury, Jupiter, Saturn, Sun,
because this is the way The Heavenly Father arranged His Creation. It was darkness above
the depths... and God said: May it be Light And God separated the light from the darkness,
and named the light day and the darkness night And he put the Sun as the ruler of the
day, and the Moon as the ruler of the night and it was evening, and it was morning again
[] And God had made the humans, man and woman he had made (Psellos, Byzantine
astrologer) Mercury is masculine when he is in an oriental position to the Sun, and the same
Mercury is feminine when is in an occidental position to the Sun (but it depends in a certain
way on the terms Mercury is in, as we can observe in Vettius Valens technique.)

For the those who wish to experiment with the Principle of Dichotomy relating to the planets
of modern astrology while following the ancient logic, we can consider Uranus and Neptune
diurnal planets, Eris and Ceres nocturnal planets, and Pluto is sometimes occidental, and noc-
turnal, and sometimes oriental. Mercury has a slight tension to the diurnal sect and Pluto has a
slight tension to the nocturnal sect.

9. Orientality is therefore in analogy with Mercury, who finds his joy in the threshold co-sig-
nified by Saturn, one of the factors that have their base in the Principle of Dichotomy.

Commentary: That threshold is the Ascendant. The Descendant is another threshold, but Mid-
heaven and Immum Coeli are not considered thresholds. The reason is that the Asc-Desc axis
represents the horizon, and the MC-IC axis represents the Meridian.

De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 4
10. The Parts are calculated in the direct way of the sect or in a converse way of the sect,
according to the significance the astrologer is seeking. If that significance belongs in the
first side to the dichotomy (matter, night, instinct, simultaneity, in analogy with the Moon),
the parts are chosen in the direct sense of the sect; if the significance is related to the other
side of the dichotomy (day, conscience, evolution, ulteriority, in analogy with the Sun) we
will choose parts in the opposite sense of the sect. This principle is applicable in the case of
the special significance of the Lords of Triplicity
ii
(Allendezgoz, Alcabitius, Fludd, etc).

For example: The first Lord of Triplicity of the Ascendant (the one in harmony with the sect),
shows the first part of life (the simultaneous Lord) and the second Lord of Triplicity of the As-
cendant (in the opposite sect) shows the second part of life (the ulterior Lord) etc.

Or, the first Lord of the Triplicity of the 9
th
house (which is according to the sect) represents
journeys: the material world in analogy with the Moon; and the second Lord of Triplicity rep-
resents religion: the spiritual world in analogy with the Sun; and the third one represents as-
trology, which observes both, and so on

Commentary: The third Lord of Triplicity is in analogy with Mercury, because he is the only
one who integrates the dichotomy, being the son of the Sun and the Moon, according to Her-
metic Philosophy, not to mythology.

11. Parts which are calculated in the direct way of the sect, or the parts of the night, have
the following formula: X Part = Asc + X Y, where Y represents the longitude of the planet
which is in greatest harmony with the sect, measured from 0 degrees Aries, and X represents
the planet in the least harmony or opposite to the sect. This is the formula for the worldly
things, things about the past or concerning quite mundane facts!

Examples:
Pars Fortunae= Asc + Sun Moon (night) and PF = Asc + Moon Sun (day).

Part of brothers (Greeks) or of life (Al Biruni) = Asc + Saturn Jupiter (night) and reverse for
the day time.

Part of the father = Asc + Sun Saturn (night) and reverse in the day.
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 5
If Saturn is combust, the Greeks advise us to use the following unique emergency formula:
Asc + Jupiter Mars. But because this formula does not respect the theory which states that
things of the past should be calculated in the direct sense of the sect, we will avoid this
formula and use the Persian Formula: Asc + Sun Jupiter (night) and reverse for the day,
which contains the rule of reversal for night-day as described so far in accord with the
Principle of Dichotomy.

Part of the mother = Asc + Venus Moon (night) and reverse for the day.

Part of the ancestors/relatives = Asc + Saturn Moon (night) and reverse for the day.

Part of immovable possessions (Hermes) = Asc + Jupiter Mercury (night) and reverse for
the day.

Part of retribution = Asc + Sun Mars (night) and reverse for the day.

Part of the army, police, accusations, incurable disease = Asc + Saturn Mars (night) and re-
verse for the day.

Part of the debts (to banks et al.) = Asc + Mercury Saturn (night) and reverse for the day.

Part of the disease = Asc + Mars Mercury (night) and reverse for the day.

Part of trials = Asc + Jupiter Mars (night) and reverse for the day.

Part of shyness (of hiding) = Asc + Mercury Moon (night) and reverse for the day.

Part of betrayal = Asc + Sun Mars (night) and reverse for the day.

Part of Anareta (destruction/death) = Asc + Lord of Asc Moon (night) and reverse for the
day. For the Cancer Ascendant, this part is not intelligible. So the astrologer should follow an-
other line of considerations or should experiment with the replacement of the Lord of Ascen-
dant with the main Lord of Triplicity: Mars for nocturnal charts and Venus for diurnal charts.

Part of playing, games and sports = Asc + Mars Venus (night) and reverse for the day.
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 6

Part of blind luck (luck of the Irish) = Asc + Jupiter Moon (night) and reverse for the day.

Commentary: As you can notice, there are two parts which have diurnal planets only: of the
brothers and of the father. Although they are both about past, matter, are nocturnal and are lu-
nar, there are nuances that make the difference. Saturn is more diurnal than Jupiter, therefore
we have diurnal and less diurnal. Psellos has organized these (obviously following older
traditions) in a certain hierarchy, so we have: Sun, Saturn and Jupiter for the diurnal, and
Moon, Venus and Mars for the nocturnal. Then, we notice that where the formula of the part
of the father (Asc + Jupiter Mars) involves a nocturnal planet, is not to be reversed in diur-
nal charts according to tradition. This is because the ancient astrologers could not find any
consistency in that; it is as if though they did not even think to do such in accord with Hermet-
ic philosophy, but not in mythological sense.

Special cases:
Part of Exaltation (Excellency) = Asc + 19 Aries Sun (diurnal) or Asc + 3 Taurus Moon
(nocturnal).
This is a unique case of a part which cannot be considered to be either diurnal or nocturnal.
Although it looks like a nocturnal lot, we can consider the fact that is not the degree of
exaltation that matters here, but rather the power that governs it and gives it shape. So from a
philosophical point of view, it can be considered both a diurnal and nocturnal lot. In regards to
the other complex lots (calculated upon the other lots, or mixed parts); we will judge the Hor-
oscopic Part contained in them (usually Pars Fortunae or the Part of Spirit) as the second As-
cendant, and having the same sect harmony as Mercury, consequently neutral. But, for practi-
cal reasons, we will consider the other five Hermetic parts in a special class, having a marked
planetary character, although their dichotomous nature is obvious through the link between
Benefics and Spirit or Malefics and Fortuna.

Part of Necessity (part of Mercury) = Asc + Mercury Pars Fortunae (night) and reverse for
the day. It signifies the restraints; things we have to unwillingly accept; fights, wars and all
the limitations imposed by birth, with consequences on the hatred and condemnations we
have to suffer. It also represents the inferior mind, negotiations, as well as the bureaucracy
and the gregarious sciences.
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 7

Part of Eros (part of Venus) = Asc + Part of Spirit Venus (night) and reverse for the day.
It signifies our voluntary desires, mutual friendship and favors having consequences on our
erotic life.

Part of Victory (part of Jupiter) = Asc + Part of Spirit Jupiter (night) and reverse for the day.
We can see the activity of this part regarding every hope, competition, trusting act, rewards,
and sometimes in relation to certain penalties depending on its situation. It participates in win-
ning fame and honors, feeling of completion, faith in Divinity and a sense of mission and pur-
pose.

Pars Nemesis (part of Saturn) = Ascendant + Pars Fortunae Saturn (night), reverse for the
day. It symbolizes the hidden sides of the destiny; it is a consequence of the cruel and cold
deeds of the fatality. It is the part of all the qualms and distresses, it represents old age, losses,
destructions, exile, sadness and depression, but it also embodies the qualities of death. At the
same time it symbolizes memories (connected with the harm and with its direct consequence,
revenge). The part of Nemesis can gain positive values when it describes the depth of the
mind and ascetic rituals.

Part of Courage (part of Mars) = Ascendant + Mars Pars Fortunae (night), reverse for the
day. It takes part to the deeds accomplished bravely or recklessly, great deeds which lead ei-
ther to greatness or to ignominy.

Part of Basis (Part of the Parts) = Ascendant + Pars Spiritus Pars Fortunae or conversely,
without taking into account the daytime or night time.
This part has to be always below the horizon. Of course, in the case of the New or Full Moon,
it is the third lot which is conjunct with the Spirits Part and with the Pars Fortunae. It is obvi-
ously a synthesis which tries to point out the participation of this sign to the act of life, of
breathing. It is associated with the Ascendant, but also with the anti-climactic pivot, usually
being regarded as the part of constant.

Traditionally, in the Arabic astrology books we meet other kind of mixed parts, such as the
part of the fathers death, the part of the death of brothers and so on. We consider that these
parts are a result of the Arab enthusiasm for the parts and they just multiply without any point
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 8
the astrological elements, because the fathers death is represented by the 8
th
house from the
fathers part, and the brothers death is represented by the 8
th
house from the brothers part.

Commentary: For instance, a person who has both the Part of Fortune and the Part of Basis in
the same Sign relies more on luck than on his/her own inner strength, while the Part of Exalta-
tion together with the other two parts (presented above) provide an extreme luck.

12. The simple parts which are calculated in the converse sense of the sect or of the day
part have the following formula: Part Y = Asc + Y X, where X is the planet in less harmo-
ny or opposed to the charts sect and Y represents the planet in greater harmony with the sect.
This is the formula for the noetic (relating to Nous), willful, intentional parts. It is in connec-
tion with the actions which deal with the soul, the spirit, the future, and consequently with ev-
olution.

Examples:
Part of Spirit (the part of the things that will follow) = Asc + Moon Sun (night) and PS =
Asc + Sun Moon (day).

Part of children = Asc + Jupiter Saturn (night), the reverse for the day.

Part of reason/eloquence = Asc + Mars Mercury (night), the reverse for the day.

Part of deep reflections = Asc + Moon Saturn (night), the reverse for the day.

Part of wisdom = Asc + Saturn Sun (night), the opposite for the day.
This is an interesting part to which the astrologers found the accidental ambiguity in its mani-
festation. That is, when this part is in a violent sign, under a Martial almuten, it becomes the
part of fatal tragedies, and at the same time one can notice that both significations are part of
the same dichotomy of the day, of the conscience, of the finality, etc. Unlike the Anareta Part,
the fatality does not occur by the destruction of physical body, but by the souls decay.

Part of hope = Asc + Mercury Jupiter (night), the opposite for the day.

Part of the king = Asc + Moon Mars (night), the opposite for the day.
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 9

Part of love, of appreciation, of admiration (which is voluntarily offered by the native and
which could or could not be reciprocal) = Asc + Venus Sun (night), the opposite for the day.
The Acquisition and the 5
th
house from this part may offer details about the reciprocity.

Part of liberty = Asc + Mercury Sun (night), the opposite for the day.

Part of religion, of faith = Asc + Moon Mercury (night), the opposite for the day.

Commentary: Deep reflection is a voluntary process in which the human being is engaged
during his quest for the truth and answers. Wisdom represents the spontaneity in the right ac-
tions and the right decision. The Sun points the way a person is behaving, while Saturn indi-
cates the process and the work.

13. We can figure out which is the active planet of a Lot (meaning that the planet as-
sumes the most responsibility of being in greater harmony with the thing signified by
that Horoscopic Part), by noticing the minus before that planet in the nocturnal formula
or the plus disposed in front of it for the daytime formula. Why do we call Pars Fortunae
the Part of the Moon and the Part of Spirit the Part of the Sun? For two reasons: Astro-
logy began at night and was perfected during daytime. This is the reason why I have first
quoted the nocturnal formula, although for the complexity of the modern mind it is a sim-
plistic explanation; the natural was fashionable during Antiquity. The Moon is the Significa-
trix of the matter and the Sun is the Significator of the spirit.

14. Thus the Principle of Dichotomy allows for Distinction, Definition, Demarcation as
well as Conceptualization. If the distinction, the definition, or the demarcation is missing,
the conceptualization is out of question; thereforein astrological regardsjudgments are
impossible to assert. Due to the principle described here, Vettius Valens was moving the Part
of Spirit in the next sign if it had happened to be in the same sign with Pars Fortunae. This is
the reason why the part of the father cannot be calculated with a combust Saturn (invisible,
undefined etc.) and why astrologers should refine their interpretations when dealing with cre-
puscular charts.

De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 10
15. The Horoscopic Lots also have Essential Dignities, just like the planets. But unlike the
planets, for which the peregrination by sign is compulsory, the horoscopic parts get their es-
sence from the Principle of Dichotomy. Thus, the planets distinction could define it through
their relations with the dichotomy criterion, which are shaping it.

16. The dichotomy criteria allow us to consider the degrees of distinction of the essential
dignities of the Horoscopic Lots are: the sect (nocturnal or diurnal), the gender of the sign in
which the planet is found (masculine/feminine), the visibility (the presence above the horizon,
the lack of combustion), the terms (the presence of the planets in terms or bounds compatible
with their own sect), and the orientality. We notice that the first three elements of the dichoto-
mic criteria make up the Hayz.

Commentary: A planet in Hayz is always favorable to the native, while its force is given by
the angles. There is one exception: when planets in Hayz are located in an unfavorable House
(8
th
or 12
th
), then judgments are mixed.

17. We shall award the following distinction points (these are only orientation beacons, not
an exact science) to both planets involved in the calculation of the horoscopic point:

In sect + gender + visibility + term + orientality
5 4 3 2 1 = total distinction points: 15.

Thus, if the total sum obtained from the two planets involved is greater than or equal to 15
(from a total of 30 possible points), we could say that the part is in essential dignity. If is un-
der 15, the part is in essential debility.

For example: When the Sun is below the horizon with the Moon, we cannot grant him the sect
coefficient; and when the Moon is over the horizon, together with the Sun, we cannot grant
her the sect coefficient. We will grant visibility points to the Moon if there is a total solar e-
clipse, but we will not grant points to the Sun. If there is a total lunar eclipse, we will grant
neither the Sun, nor the Moon any points. In a cazimi case (17 min. arc both longitudinal and
latitudinal) we will grant visibility points (if they are above the horizon) both to the Sun and
the inferior planets: Venus, Mercury and the Moon. The planets will be granted the 5 points of
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 11
sect when they are situated on the same side with the Luminary they are in harmony with,
when this is in sect. Pars Fortunae and Pars Spiritus will have at least 5 points distinction, due
to one of the Luminaries. But this is the maximum point of closing the Spirit.
In genderthe planet is situated in a nocturnal (or diurnal) sign in harmony with the sect to
which the planet belongs.

Commentary: the 5 points can be granted, for instance, if Mars is below the horizon, on the
same side with the Moon and with the Sun on the other side.

18. We shall notice that, even if for the native and the world the extra conditionem position a-
bove the horizon is not favorable (it can also be called contra-Hayz), the extra conditionem
below the horizon is not favorable for the essential dignity of the Horoscopic Part.

19. The essential dignity of the part can be considered accordingly with the essence that
is in accordance with its definition. It does not make it stronger, but it can become more un-
derstandable or more sensible to the astuteness of intelligence. For instance, Fortuna (The Part
of the Moon) signifies something that is instinctual, material, anterior, simultaneous, bodily,
sensitive, that is the health, the physical body, the prosperity, the luck, the destiny, the support
we get, the chances we have, the moods we have depending on the exterior events etc. There
is nothing spiritual connected with the Pars Fortunae in its essential dignity. Likewise, the Part
of Spirit symbolizes the awareness, the genius, the freedom, the voluntarism, the conscious
action, having direct consequences on career and relationships. It helps us to understand our
place in the Universe and it has no material symbolism when it possesses essential dignity.
The Fortune and the Spirit are the Archetype and the Anti-type of all complementary and
opposing parts.

20. The essential debility of the part indicates that it is the Hostage of the opposed and
complementary Horoscopic Lot. That is why Serapion asserted that Spiritus becomes For-
tuna and we can notice why Ptolemy, Ibn Ezra, and others were satisfied with only one formu-
la for the Lot of Fortune, which enabled them to claim that they had found efficiency in their
practice. We can also notice why Alchabitius was using only one formula for Fortuna and two
for the Spirit. Thus, if the Horoscopic Part is not authentic, it is not properly defined and
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 12
therefore it cannot comply with the normal considerations. Usually, the Parts of the Night take
hostages from the Parts of the Day because they have priority in time.
This is the reason why we shall meet the Spirit behaving like Fortuna, the part of siblings be-
having like the part of parents, the siblings which are parents etc. It does not mean that we
have to invert the formula in such cases, because the general level of distinction (the coeffi-
cient of the distinction points) stays the same. We interpret them taking into consideration the
fact that the Horoscopic Lots do not behave as themselves. In order to understand the meaning
of this idea, we mayif we wishcompare its situation with a planet in essential debility,
which obviously does not behave like itself.
If it is of service to you, allow us to explore an analogy using the mystical realm. In the Orient
it is said that the siddhis can prevent the progress of the Yogi, if he becomes attached to them.
This is the same way in which Daimon, who is taken hostage by Tyche, will behave. As for
the clearness of one debilitated part, it can be saved if it can be in a significant house, at an
important point (the Spirit in the 10
th
house from the Sun in diurnal charts, the part of the fa-
ther in the 4
th
house from the Ascendant or Saturn in nocturnal charts). Secondly, its impor-
tance increases if it makes an aspect with at least one of the composing planets (Abu Masar).

21. While the essential debility of the part becomes bigger (it has minimum distinctive
points, closer to 0), the Principle of Dichotomy becomes useless. Therefore that part, as
well as the part complementary and opposed (in signification) to it, becomes inexistent.
(E.g.: Saturn and Jupiter in a nocturnal chart, in feminine signs, below the horizon, in the
Venus terms and being occidental, make the reading of the part of brothers and the part of
children impossible.) In such a situation, the astrologer will judge the suggested problems
from another part, without using the points.
This does not necessarily imply that the native has no access to the field of life symbolized by
that part, but merely that the astrologer cannot read the signification starting with that part,
and for sure he can find other astrological hints to support him when analyzing that problem,
or another way to make his judgment according to what he seeks.

22. There are situations when the simultaneity of the complementary parts in the same sign
seems to lead to the dissolution of the Principle of Dichotomy. In such a case, the posteriority
of the post-ascending sign can offer us the considerations regarding the diurnal part, using the
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 13
simultaneous-ulterior dichotomy and keeping in mind that the second house always assists the
first one (Vettius Valens regarding the Part of Spirit).

23. The Horoscopic Parts in essential dignity can be interpreted from a horoscopic point
of view (the part can be used as an Ascendant of a house system derived on whole signs) if the
logic of that part allows it. This technique has better results than of the harmonic charts, for
instance Navamsa, used especially in the Vedic astrology.

The power of its manifestation in the life of native will be judged taking into consideration its
dispositors, and the relation with them. The dispositors for the Parts of Night represent what
Spirit is for Fortuna, and the dispositors for the Parts of Day represent what Fortuna is for
Spirit. Thus, there is a connection with the principle of cyclical manifestation. For the parts
that we do not analyze from the horoscopic point of view, we will use essential dignities, ac-
cidental ones, almutens, and aspects, like in the case of parts where we use the horoscopic
way of delineation.

The horoscopic delineation of countless Horoscopic Parts can be accurate even if we ignore
the zodiacal positions, as long as they are delineated one in connection with another. The ap-
pearance of Horoscopic Parts in the history of astrology is simultaneous with the appearance
of the fixed tropical zodiac, produced by the Suns phases, and is also simultaneous with the
appearance of terms as astrological dignities. This cosmic coincidence informs us that the
Western rational zodiac is in connection with the existence of Horoscopic Parts. Therefore,
the Western astrological delineationwithout taking into consideration Horoscopic Lots
can be perceived as an act of frivolity, which could give weight to the arguments launched by
critics for the observational-sidereal astrology against the rational-tropical astrology. This cos-
mic coincidence explains why, during the Hellenistic times, the zodiac sign descriptions were
of secondary importance in the astrology books (unlike the modern astrology textbooks,
where the signs are presented in the first chapters), sometimes presenting some ambiguities
between the sidereal and tropical system. The consequences of this reasoning will offer new
opportunities for the profound study of this art by the intelligent astrologer.

24. Taking into account the above presented remarks regarding the clearness of a Horoscopic
Part, derived from its essential dignity, we could think that if any part, for instance the part of
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 14
the mother, is in major essential debility, we shall not start a horoscopic judgment from this
lot, because its intelligibility is affected, and therefore the astrologers judgment is affected.
So, we will build a horoscope using the general significators, such as the Moon or Venus, or
by analyzing the 10
th
house and everything that derives from it in the radical horoscope. For
the parts calculated in the converse direction of the sect, the accidental dignities/debilities
have a value, in the astrological analysis, proportionally inverse with the level of their es-
sential dignity that they present. For the parts calculated in the direct sense of the sect, the ac-
cidental dignities/debilities have a value, in the astrological reasoning, proportionally direct
with the received coefficient of essential dignity.

25. Once established the essential dignity of a Horoscopic Part, namely its reality, we
could also establish the accidental dignities or the debilities of the part, depending on the
zodiacal position, of the houses and the aspects with the other planets or stars, or the nature of
the part. In the case that the part is in a greater essential dignity, the horoscopic conclusions
driven from it will be more prominent and pregnant than the conclusions driven from other
astrological items.

The accidental dignities of Pars Fortunae are:
the conjunction with Regulus6 p.,
the conjunction with Spica, Jupiter or Venus; being in Taurus, Pisces or Cancer, in Ascendant
or Medium Coeli or free from the Suns rays5 p.,
the trine with Jupiter or Venus; in the 4
th
, 7
th
or 11
th
Houses; in Libra, Sagittarius or Leo4 p.,
the sextile with Jupiter or Venus; in the second or fifth houses, in conjunction with the North
Node or in Gemini3 p.,
in Virgo; in the terms of Jupiter or Venus, or in the 9
th
house2 p.,
in the 3
rd
house1 p.

The accidental debilities:
in Scorpio, Capricorn, Aquarius; in the 12
th
house; the conjunction with Saturn or Mars; being
combust5 p.,
in the 6
th
or 8
th
Houses; the opposition with Saturn or Mars; the conjunction with Algol4 p.,
the conjunction with South Node; the square with Saturn or Mars3 p.,
in the terms of Saturn or Mars2 p.
De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 15

26. Opposing and complementary parts, situated in the same element or in compatible
elements, offer to the native an easier transition from the past to the future. Those situat-
ed in the incompatible elements lead to a radical change, and the angular positions point out
strong personalities or events.

27. These principles are sufficient for one to understand the basis on which Horoscopic Parts
are built, and the one who understands this will hold in his hand a key which will open many
astrological treasures, thus going beyond the rigid and redundant traditionalism or the ineffi-
cient modernism which is lacking criteria. With this information you can have the true science
which is ever traveling through the centuries.





















De mysterio Dichotomiae
Regarding the Principle of Dichotomy as applied to the Horoscopic Parts, so-called Arabic,
Egyptian or Hermetic, and offering several keys of astrology in twenty-seven considerations 16



Elendiar, of the obscure elves, is offering his gratitude to Hermes, Nechepso, Petosiris,
Valens, Ptolemy, Dorotheus, Rethorius, Antioch, Manilius, Manethon, Firmicus, Paulus,
Porphyry, Psellos, Olimpiodor, Teophilus, Serapion, Messalah, Alchabitius, Al-Biruni,
Albubater, Al-Kindi, Abenragel, Ibn Ezra, Lulle, Zahel, Razes, Al-Kayyat, Omar, Al-Ridwan,
Albertus Magnus, Haly, Melanchton, Montulmo, Cardanus, Censorini, Nostradamus, Bethem,
Abu Masar, Almansor, Bonatti, Vincenzo, Haomar, Junctin, Gauric, Lilly, Coley, Dariot,
Gadbury, Schoener, Morin, Ion the Vlach, Heraclitus, Zeno, Plato, Aristotle, Plotin, Hegel,
Pythagoras, Frunzetti, the Healer from Codreti and also offering his thanks to those alike,
too many to name them one by one, and especially to myself for having the opportunity to
show my gratitude and hoping that the real seeker will see beyond the arrogance which is
guarding the steps which will lead him to real understanding.


2010 A.D.

Elendiar, of the obscure elves
To become who you are!






End Notes

i

Informed by Platonic view of Perception & Conscience. See Timaeus or Theatetus

ii
Trigonocrator