Rufus Opus

Category: Blogspot Archive

Category: Blogspot Archive

  • The Occult Ties to the Ancient Astronauts

    I’ve recently joined a new yahoo group called EllenLlloyd. This group is dedicated to the Ancient Astronaut Theory, that the earth has been visited and continues to be visited by beings of an (or many) advanced civilizations who have either influenced or are directly responsible for the advancement of human civilization.

    I generally try to stay away from our Alien-conscious, UFOlogist cousines. I believe I have a better understanding of the phenomenon they report interacting with than they do. I’m sure they believe the same about occultists in general. However, I am not willing to reject their theories altogether. There are some amazing overlaps of our particular fields.

    For instance, today Ellen posted an article she recently wrote about the Everlasting Lights found in ancient tombs and reported above the temples of the ancients. Her article is good, and I recommend reading it if you have a few minutes to spare.

    A few months ago I was researching the Portae Lucis, the Portal of Light ritual. The goal of this ritual is to raise the tincture of the sphere of your soul by making contact with Binah-Saturn. It’s very similar in effect to the Abramelin Ritual for making contact with your Holy Guardian Angel, and also similar in effect to Crowley’s Liber Samekh. The goal of the ritual is to establish and empower a higher connection to the Divine source, sort of. I had first read about this ritual in an interview with Jean Dubuis by Mark Stavish at the Alchemy Website.

    In seeking more alchemical lore on the building of Houses of Light and Portals of Light, I found a treatise called The Everburning Lights of Trithemius. As most people who know me are aware, I am extremely fond of Johannes Trithemius. He was an abbot of a monastery who taught Agrippa, wrote some of the foundational texts on communicating with spirits, and wrote the original tale that became known as Faustus. Having read parts of the Steganographia and having practiced from the Art of Drawing Spirits into Crystals, I thought this treatise would be about the angels or spirits, and that it would be an allegorical reference to these entities as the “Everburning Lights.” Imagine my surprise when it turned out to be a recipe for creating physical lights that one of his students had recorded.

    So today, when I read Ellen’s article, I couldn’t help but be reminded of the overlap between our fields of study. I personally believe that the “Ancient Astronauts” and the “Angels” or “Spirits” of the occultists are the same entities. For proof we have Crowley’s Alamantrah working that resulted in LAM making his appearance, and the subsequent UFO phenomenon that occurred after Crowley established contact with that dimension’s beings.

    By the way, that’s one of the many reasons I don’t combine alcohol, hashish, cocaine, ether and ritual magick. You just don’t know what you’re going to end up doing. But Crowley was a pawn his whole life, god bless him.

    Jack Parsons, father of the Space Age, did what he could to create a “Moon Child” or a Nephilim in his Babalon working. Plato was the first to say that every man and every woman is a star. Well, every man anyway, and that if you’re not a rational man, you get reborn as a woman… That’s not my fault. Read Timaeus sometime. Good stuff.

    Additional evidence is found in this Everburning Lights phenomenon. Where did Trithemius learn how to create these lights? We know from the other writings he is famous for that he was experienced in contacting the entities that travel between planes that we do not normally physically experience. His methods (or at least methods attributed to him) for contacting the angelic spirits work. I’ve spoken with Michael, Tzadkiel, and Haniel using the practices discussed in the Art of Drawing Spirits into Crystals (by the way, you need to include the sigils from the Magical Calendar and the method of creating Talismen from Agrippa’s Book 4 of Occult Philosophy). The spirits of the Goetia and the Arbatel are useful for a lot of mundane things, but I find it extremely interesting that their primary functions are not to provide physical results, but to provide information.

    I believe Trithemius learned to make the lights from the Spirits. Those who believe in the Ancient Astronaut Theory believe the Everburning Lights are evidence that aliens have visited the planet and given us extra-terrestrial knowledge. What better term exists for the information we receive as magicians from interviewing the spirits than “extra-terrestrial?”

    This doesn’t mean I believe the spirits “really are” aliens, or that there are no interstellar or inter-dimensional civilizations that influence humanity. Looking at the occult cosmologies of the ancient pagans, gnostics, and occultists around the world, I find it hard to believe that any magician would discard the theories of the Ancient Astronaut crowd completely. Our cosmologies are remarkably similar. Invisible entities bringing knowledge to mankind for our betterment, or for their own purposes. Think about it, what’s the difference between the theories of Niburu and the Annunaki compared to the deliverance of the Qabalah to Abraham by Ratziel?

    The chief difference is that we as magicians continue to interact with these entities, while those of the Ancient Astronaut crowd seem to think that the aliens will be returning in some distant future. Then again, I’m not that familiar with the Sitchin followers and whether they believe the Ancient Astronauts are still working with particular individuals.

  • Solve et Coagula

    The other day, I was reading Ouspensky’s “The Symbolism of the Tarot” over at the Sacred Texts web site (www.sacred-texts.com). In the section “What is the Tarot”, he used the word “problem” in a sentence that shed new light on an old question of mine.

    Regarding the study of IHVH, he said “The study of this Name (or the four-lettered word, tetragrammaton, in Greek) and the finding of it in everything constitutes the main problem of Kabalistic philosophy.”

    He wrote in 1913, and his use of the language is different from my own. When I say I have a problem, I don’t usually think about it as a good thing, or as a subject of research. I think of “Problem” as something that’s bad, negative, something that is impeding my ability to enjoy life. In Ouspensky’s mind though, a problem is the central core of a philosophy.

    It got me thinking about how philosophy is a solution to a problem. When you have a problem, you try to solve it, and that got me thinking about the old alchemical axiom, Solve et Coagula.

    I’ve tended to think about the process of Solve et Coagula as the process of breaking apart a conglomeration into its individual parts, refining it, and bringing the parts back together as a new and better whole. That’s how the Great Work has manifested for me. But to the Solve stage, you must first recognize on some level that there is a problem that needs to be solved. What’s my problem? What is it that I’m trying to solve?

    The goal of “reuniting with God” is the solution to being separated from God. I’ve understood for a long time that the separation is only one level of existence, and that ultimately no one is separated from God. Through the Logos, the way back to Union and communion with the Divine was paved. So my problem isn’t that I’m not united with God.

    I perform the Great Work because I want to be a better person. I want a stronger character, I want to pass on a legacy of doing the right thing for my fellow incarnate beings to my children and grand children. I want to help people, and not be a selfish, lazy, ungrateful man. My problem is that I do the wrong thing instead of the right thing.

    At any given moment, I have a pool of energy I can draw on to do something. I can go for a walk, give money to the poor, or insult some moron who cut me off in traffic. The potential for whatever I do is always there.

    How that energy manifests is determined by what I decide to do. My decisions are influenced by my impulses towards selfishness, and how I’m going to make myself happy in the next moments. I’m a conglomeration of parts, some parts of me want to do the right thing, others jsut want to do the lazy thing. The way I make my decisions is heavily influenced by these component parts. The parts of myself that have control over my energy resources, my potential determine what I’m going to decide to do with my potential in any given moment, in any situation.

    The solve process is where the component parts are melted down, and the imputities are taken away. The Great Work is to get rid of the negative components, and allow the positive components to dominate the decisions, to control the manifestation of the potential I carry.

    So what is the Great Work? At this point, it’s a series of little problems that need to be Solved and Coagulated. Each of my “High Magic” rituals need to be focused on resolving the problems in my character that I’m made aware of through the Conversations with my HGA. There are areas of ignorance about the roles of the archangels I need to Solve. There are problems of the heart, mind, and spirit, each of which will need to be addressed, and in the process, perhaps the greater Work will be accomplished.

  • Solve et Coagula

    The other day, I was reading Ouspensky’s “The Symbolism of the Tarot” over at the Sacred Texts web site (www.sacred-texts.com). In the section “What is the Tarot”, he used the word “problem” in a sentence that shed new light on an old question of mine.

    Regarding the study of IHVH, he said “The study of this Name (or the four-lettered word, tetragrammaton, in Greek) and the finding of it in everything constitutes the main problem of Kabalistic philosophy.”

    He wrote in 1913, and his use of the language is different from my own. When I say I have a problem, I don’t usually think about it as a good thing, or as a subject of research. I think of “Problem” as something that’s bad, negative, something that is impeding my ability to enjoy life. In Ouspensky’s mind though, a problem is the central core of a philosophy.

    It got me thinking about how philosophy is a solution to a problem. When you have a problem, you try to solve it, and that got me thinking about the old alchemical axiom, Solve et Coagula.

    I’ve tended to think about the process of Solve et Coagula as the process of breaking apart a conglomeration into its individual parts, refining it, and bringing the parts back together as a new and better whole. That’s how the Great Work has manifested for me. But to the Solve stage, you must first recognize on some level that there is a problem that needs to be solved. What’s my problem? What is it that I’m trying to solve?

    The goal of “reuniting with God” is the solution to being separated from God. I’ve understood for a long time that the separation is only one level of existence, and that ultimately no one is separated from God. Through the Logos, the way back to Union and communion with the Divine was paved. So my problem isn’t that I’m not united with God.

    I perform the Great Work because I want to be a better person. I want a stronger character, I want to pass on a legacy of doing the right thing for my fellow incarnate beings to my children and grand children. I want to help people, and not be a selfish, lazy, ungrateful man. My problem is that I do the wrong thing instead of the right thing.

    At any given moment, I have a pool of energy I can draw on to do something. I can go for a walk, give money to the poor, or insult some moron who cut me off in traffic. The potential for whatever I do is always there.

    How that energy manifests is determined by what I decide to do. My decisions are influenced by my impulses towards selfishness, and how I’m going to make myself happy in the next moments. I’m a conglomeration of parts, some parts of me want to do the right thing, others jsut want to do the lazy thing. The way I make my decisions is heavily influenced by these component parts. The parts of myself that have control over my energy resources, my potential determine what I’m going to decide to do with my potential in any given moment, in any situation.

    The solve process is where the component parts are melted down, and the imputities are taken away. The Great Work is to get rid of the negative components, and allow the positive components to dominate the decisions, to control the manifestation of the potential I carry.

    So what is the Great Work? At this point, it’s a series of little problems that need to be Solved and Coagulated. Each of my “High Magic” rituals need to be focused on resolving the problems in my character that I’m made aware of through the Conversations with my HGA. There are areas of ignorance about the roles of the archangels I need to Solve. There are problems of the heart, mind, and spirit, each of which will need to be addressed, and in the process, perhaps the greater Work will be accomplished.

  • Solve et Coagula

    The other day, I was reading Ouspensky’s “The Symbolism of the Tarot” over at the Sacred Texts web site (www.sacred-texts.com). In the section “What is the Tarot”, he used the word “problem” in a sentence that shed new light on an old question of mine.

    Regarding the study of IHVH, he said “The study of this Name (or the four-lettered word, tetragrammaton, in Greek) and the finding of it in everything constitutes the main problem of Kabalistic philosophy.”

    He wrote in 1913, and his use of the language is different from my own. When I say I have a problem, I don’t usually think about it as a good thing, or as a subject of research. I think of “Problem” as something that’s bad, negative, something that is impeding my ability to enjoy life. I

  • Solve et Coagula

    The other day, I was reading Ouspensky’s “The Symbolism of the Tarot” over at the Sacred Texts web site (www.sacred-texts.com). In the section “What is the Tarot”, he used the word “problem” in a sentence that shed new light on an old question of mine.

    Regarding the study of IHVH, he said “The study of this Name (or the four-lettered word, tetragrammaton, in Greek) and the finding of it in everything constitutes the main problem of Kabalistic philosophy.”

    He wrote in 1913, and his use of the language is different from my own. When I say I have a problem, I don’t usually think about it as a good thing, or as a subject of research. I think of “Problem” as something that’s bad, negative, something that is impeding my ability to enjoy life. In Ouspensky’s mind though, a problem is the central core of a philosophy.

    It got me thinking about how philosophy is a solution to a problem. When you have a problem, you try to solve it, and that got me thinking about the old alchemical axiom, Solve et Coagula.

    I’ve tended to think about the process of Solve et Coagula as the process of breaking apart a conglomeration into its individual parts, refining it, and bringing the parts back together as a new and better whole. That’s how the Great Work has manifested for me. But to the Solve stage, you must first recognize on some level that there is a problem that needs to be solved. What’s my problem? What is it that I’m trying to solve?

    The goal of “reuniting with God” is the solution to being separated from God. I’ve understood for a long time that the separation is only one level of existence, and that ultimately no one is separated from God. Through the Logos, the way back to Union and communion with the Divine was paved. So my problem isn’t that I’m not united with God.

    I perform the Great Work because I want to be a better person. I want a stronger character, I want to pass on a legacy of doing the right thing for my fellow incarnate beings to my children and grand children. I want to help people, and not be a selfish, lazy, ungrateful man. My problem is that I do the wrong thing instead of the right thing.

    At any given moment, I have a pool of energy I can draw on to do something. I can go for a walk, give money to the poor, or insult some moron who cut me off in traffic. The potential for whatever I do is always there.

    How that energy manifests is determined by what I decide to do. My decisions are influenced by my impulses towards selfishness, and how I’m going to make myself happy in the next moments. I’m a conglomeration of parts, some parts of me want to do the right thing, others jsut want to do the lazy thing. The way I make my decisions is heavily influenced by these component parts. The parts of myself that have control over my energy resources, my potential determine what I’m going to decide to do with my potential in any given moment, in any situation.

    The solve process is where the component parts are melted down, and the imputities are taken away. The Great Work is to get rid of the negative components, and allow the positive components to dominate the decisions, to control the manifestation of the potential I carry.

    So what is the Great Work? At this point, it’s a series of little problems that need to be Solved and Coagulated. Each of my “High Magic” rituals need to be focused on resolving the problems in my character that I’m made aware of through the Conversations with my HGA. There are areas of ignorance about the roles of the archangels I need to Solve. There are problems of the heart, mind, and spirit, each of which will need to be addressed, and in the process, perhaps the greater Work will be accomplished.

  • Magickal Conundra

    I never cease to be amazed at how many people will bull-headedly argue that their interpretation of some aspect of magick is “right”, quoting from Abramelin, Agrippa, and Robert Fludd as if that made them correct. I’m leaning towards the belief that there’s pretty much no factoid about ceremonial magick that should ever be debated in terms of “Right” and “Wrong”.

    Raphael’s location on the Tree of Life is a perfect example.

    I got really interested in where Raphael belonged by way of the LBRP. I was reading through a Thelema-based book, and saw that Crowley had once stated that the LBRP puts the mage at the crossroads of Samekh and Pe on the Tree. I thought, great! So I looked at the Tree to see just where exactly that was, since I haven’t memorized the paths at all.

    Samekh lies between Yesod and Tiphareth, and Pe lies between Netzach and Hod. To understand it better, I wanted to see which Archangels were in the sephiroth. Raphael was attributed to Tiphareth, so you’re facing Tiphareth when you do the LBRP. Gabriel is in Yesod, so Yesod lies behind you. No problem. Michael is in Hod, and he’s in the south, so that’s over on the right. I got a little confused until I figured out you’re standing head-inwards into the Kircher diagram of the Tree of Life. It was still (sorta) making sense.

    Then I get to Netzach. That’s all that’s left, but there’s nothing about Uriel being the Archangel of Netzach. Ok, sez I, Uriel isn’t the Archangel of Netzach, it seems to be some guy named Haniel, or Anael in some people’s texts. What gives? Why don’t we call Haniel instead of Uriel, if Crowley’s right?

    My first response was that Crowley must be wrong, no biggy. But if the LBRP isn’t based on the tree of Life, where does it come from? So I researched it until I found that it comes from the Bedtime Sh’ma, a little prayer that Jewish people said before they went to bed at night. The archangels are the four archangels that surround the Throne of God. That’s why it’s Uriel, has nothing to do with the Sephiroth at all.

    I was a little disappointed to find out that this banishing ritual I’d been using for years, that had worked wonders at clearing out sacred space, foiling clumsy magickal attacks from the people I pissed off in my bi-polar approach to existence, and banishing a myriad of entities was nothing more than “Now I lay me down to sleep” with some pentagrams thrown in.

    But I’d stumbled across something ELSE in my efforts. I ended up going over the attributions of angels to sephiroth going from 777, Bill Heidrick’s Magical Correspondences, on back to Agrippa’s 3 Books of Occult Philosophy and the writings of Robert Fludd, a contemporary of Agrippa. Bill Heidrick pointed out that the attribution of Raphael and Michael flip according to the source, and I figured if I went back far enough, I’d find a definitive answer.

    But no one had an authoritative basis for their claim. It was all hearsay. Agrippa recorded in one set of books what was available to ceremonialists of his time, but it was based on hearsay more than practice, and he says at some point, if you find I’m wrong, by all means, go with what you find.

    Eventually, I figured I’d just evoke Raphael and ask him. I started with the LBRP, then “drew” his name in Hebrew letters the way you “draw” the pentagrams in the LBRP, and waited for him to show up.

    When I told someone how I was doing the ritual, they said I was tainting my results by doing the LBRP first, and I should just do a straight evocation, with no prejudice. For three or four nights I did this, and got really wonderful visions from Raphael explaining where he belongs.

    (Hod, by the way. He directs the flow of the energies of Mercury into Malkuth through Yesod.)

    So what I learned from all this, besides where Raphael belongs, is that it doesn’t matter who said what, or what logical paths people have put together to get to the conclusion that Entity X “IS” in Sephiroth Y. You can’t trust anything in print to be the bottom line truth, and anything you find out on your own is subject to being only as much of the truth as you really need to know at the moment.

  • Magickal Conundra

    I never cease to be amazed at how many people will bull-headedly argue that their interpretation of some aspect of magick is “right”, quoting from Abramelin, Agrippa, and Robert Fludd as if that made them correct. I’m leaning towards the belief that there’s pretty much no factoid about ceremonial magick that should ever be debated in terms of “Right” and “Wrong”.

    Raphael’s location on the Tree of Life is a perfect example.

    I got really interested in where Raphael belonged by way of the LBRP. I was reading through a Thelema-based book, and saw that Crowley had once stated that the LBRP puts the mage at the crossroads of Samekh and Pe on the Tree. I thought, great! So I looked at the Tree to see just where exactly that was, since I haven’t memorized the paths at all.

    Samekh lies between Yesod and Tiphareth, and Pe lies between Netzach and Hod. To understand it better, I wanted to see which Archangels were in the sephiroth. Raphael was attributed to Tiphareth, so you’re facing Tiphareth when you do the LBRP. Gabriel is in Yesod, so Yesod lies behind you. No problem. Michael is in Hod, and he’s in the south, so that’s over on the right. I got a little confused until I figured out you’re standing head-inwards into the Kircher diagram of the Tree of Life. It was still (sorta) making sense.

    Then I get to Netzach. That’s all that’s left, but there’s nothing about Uriel being the Archangel of Netzach. Ok, sez I, Uriel isn’t the Archangel of Netzach, it seems to be some guy named Haniel, or Anael in some people’s texts. What gives? Why don’t we call Haniel instead of Uriel, if Crowley’s right?

    My first response was that Crowley must be wrong, no biggy. But if the LBRP isn’t based on the tree of Life, where does it come from? So I researched it until I found that it comes from the Bedtime Sh’ma, a little prayer that Jewish people said before they went to bed at night. The archangels are the four archangels that surround the Throne of God. That’s why it’s Uriel, has nothing to do with the Sephiroth at all.

    I was a little disappointed to find out that this banishing ritual I’d been using for years, that had worked wonders at clearing out sacred space, foiling clumsy magickal attacks from the people I pissed off in my bi-polar approach to existence, and banishing a myriad of entities was nothing more than “Now I lay me down to sleep” with some pentagrams thrown in.

    But I’d stumbled across something ELSE in my efforts. I ended up going over the attributions of angels to sephiroth going from 777, Bill Heidrick’s Magical Correspondences, on back to Agrippa’s 3 Books of Occult Philosophy and the writings of Robert Fludd, a contemporary of Agrippa. Bill Heidrick pointed out that the attribution of Raphael and Michael flip according to the source, and I figured if I went back far enough, I’d find a definitive answer.

    But no one had an authoritative basis for their claim. It was all hearsay. Agrippa recorded in one set of books what was available to ceremonialists of his time, but it was based on hearsay more than practice, and he says at some point, if you find I’m wrong, by all means, go with what you find.

    Eventually, I figured I’d just evoke Raphael and ask him. I started with the LBRP, then “drew” his name in Hebrew letters the way you “draw” the pentagrams in the LBRP, and waited for him to show up.

    When I told someone how I was doing the ritual, they said I was tainting my results by doing the LBRP first, and I should just do a straight evocation, with no prejudice. For three or four nights I did this, and got really wonderful visions from Raphael explaining where he belongs.

    (Hod, by the way. He directs the flow of the energies of Mercury into Malkuth through Yesod.)

    So what I learned from all this, besides where Raphael belongs, is that it doesn’t matter who said what, or what logical paths people have put together to get to the conclusion that Entity X “IS” in Sephiroth Y. You can’t trust anything in print to be the bottom line truth, and anything you find out on your own is subject to being only as much of the truth as you really need to know at the moment.

  • Sepulchers are Graves

    It has come to my attention that people don’t know what sepulchers are. This causes confusion in determining what, exactly, the traits of Bune of the Goetia are.

    Sepulchers are graves. You put dead bodies in them. They’re usually above ground, but not as impressive as a mausoleum. Any cave you put a body in would have been called a sepulcher, I think.

    Anyway. Graves.

  • Magickal Conundra

    I never cease to be amazed at how many people will bull-headedly argue that their interpretation of some aspect of magick is “right”, quoting from Abramelin, Agrippa, and Robert Fludd as if that made them correct. I’m leaning towards the belief that there’s pretty much no factoid about ceremonial magick that should ever be debated in terms of “Right” and “Wrong”.

    Raphael’s location on the Tree of Life is a perfect example.

    I got really interested in where Raphael belonged by way of the LBRP. I was reading through a Thelema-based book, and saw that Crowley had once stated that the LBRP puts the mage at the crossroads of Samekh and Pe on the Tree. I thought, great! So I looked at the Tree to see just where exactly that was, since I haven’t memorized the paths at all.

    Samekh lies between Yesod and Tiphareth, and Pe lies between Netzach and Hod. To understand it better, I wanted to see which Archangels were in the sephiroth. Raphael was attributed to Tiphareth, so you’re facing Tiphareth when you do the LBRP. Gabriel is in Yesod, so Yesod lies behind you. No problem. Michael is in Hod, and he’s in the south, so that’s over on the right. I got a little confused until I figured out you’re standing head-inwards into the Kircher diagram of the Tree of Life. It was still (sorta) making sense.

    Then I get to Netzach. That’s all that’s left, but there’s nothing about Uriel being the Archangel of Netzach. Ok, sez I, Uriel isn’t the Archangel of Netzach, it seems to be some guy named Haniel, or Anael in some people’s texts. What gives? Why don’t we call Haniel instead of Uriel, if Crowley’s right?

    My first response was that Crowley must be wrong, no biggy. But if the LBRP isn’t based on the tree of Life, where does it come from? So I researched it until I found that it comes from the Bedtime Sh’ma, a little prayer that Jewish people said before they went to bed at night. The archangels are the four archangels that surround the Throne of God. That’s why it’s Uriel, has nothing to do with the Sephiroth at all.

    I was a little disappointed to find out that this banishing ritual I’d been using for years, that had worked wonders at clearing out sacred space, foiling clumsy magickal attacks from the people I pissed off in my bi-polar approach to existence, and banishing a myriad of entities was nothing more than “Now I lay me down to sleep” with some pentagrams thrown in.

    But I’d stumbled across something ELSE in my efforts. I ended up going over the attributions of angels to sephiroth going from 777, Bill Heidrick’s Magical Correspondences, on back to Agrippa’s 3 Books of Occult Philosophy and the writings of Robert Fludd, a contemporary of Agrippa. Bill Heidrick pointed out that the attribution of Raphael and Michael flip according to the source, and I figured if I went back far enough, I’d find a definitive answer.

    But no one had an authoritative basis for their claim. It was all hearsay. Agrippa recorded in one set of books what was available to ceremonialists of his time, but it was based on hearsay more than practice, and he says at some point, if you find I’m wrong, by all means, go with what you find.

    Eventually, I figured I’d just evoke Raphael and ask him. I started with the LBRP, then “drew” his name in Hebrew letters the way you “draw” the pentagrams in the LBRP, and waited for him to show up.

    When I told someone how I was doing the ritual, they said I was tainting my results by doing the LBRP first, and I should just do a straight evocation, with no prejudice. For three or four nights I did this, and got really wonderful visions from Raphael explaining where he belongs.

    (Hod, by the way. He directs the flow of the energies of Mercury into Malkuth through Yesod.)

    So what I learned from all this, besides where Raphael belongs, is that it doesn’t matter who said what, or what logical paths people have put together to get to the conclusion that Entity X “IS” in Sephiroth Y. You can’t trust anything in print to be the bottom line truth, and anything you find out on your own is subject to being only as much of the truth as you really need to know at the moment.

  • 4-11-06

    Introduction

    Welcome to the Head for the Red blog. The title comes from the four stages of the Alchemical Great Work, Black, White, Citrine and Red. In the Red Work, the final stage is reached, and the base elements are transformed into the Philosopher’s Stone.

    That’s my goal, to reach the Red Work, and this blog is going to record my thoughts, ideas, and experiences along the way. I hope to play the Hierophant here, or at least to record the wanderings of one Hermit and his experiences. I figure I’m still at the Black stage, and I’ve got quite a ways to go before I get to Red, if I ever do, but I have no qualms in striving.

    Fr. R. O.