Tag: alchemy

Chiron in the 8th House: Delving into Deep Wounds and Creating Transformative Healing

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Astrology can be one of the most effective tools for self-discovery and introspection, providing insights into our personalities, life paths, and the challenges we may face along the way.

One celestial body that carries profound significance in astrological interpretations is Chiron, often referred to as the “wounded healer.”

When Chiron is placed in the 8th House of a natal chart, its presence brings a unique blend of intensity, transformation, and deep emotional healing.

Understanding Chiron

Before delving into Chiron’s placement in the 8th House, it’s essential to grasp the essence of Chiron itself. In astrology, Chiron is considered a “minor planet” or “asteroid” and symbolizes the archetype of the wounded healer.

According to ancient Greek mythology, Chiron was a centaur, a creature known for its dual nature, being part human and part horse.

However, Chiron was unique among all centaurs; he was wise, gentle, and profoundly skilled in the healing arts and various forms of knowledge. Chiron’s wisdom and compassion set him apart from his wild and often savage brethren.

The astrological significance of Chiron’s myth lies in his dual nature. According to the ancient myth, Chiron suffered a wound that was both incurable and eternal. This wound, often depicted as an arrow, was accidentally inflicted by Hercules, but with poison he had been given by Chiron himself.

Despite his immense knowledge and healing abilities, Chiron could not heal himself. This myth underscores the idea that even those who possess great wisdom and healing capacities are not immune to their own wounds and vulnerabilities.

In astrology, Chiron’s placement in a natal chart symbolizes an area of deep emotional and psychological wounds. However, it also reveals where individuals can become sources of healing and guidance for others. Chiron’s myth, therefore, teaches us that our own wounds can become sources of strength and that our deepest vulnerabilities can connect us with others in profound and transformative ways.

The 8th House: The House of Transformation

The 8th House in astrology is often associated with profound transformation, shared resources, death, rebirth, and intimate connections. It’s a house of intensity and depth, and when Chiron is located here, it amplifies these themes.

Chiron in the 8th House signifies a deep wound related to intimacy, trust, and shared resources. This wound could manifest as fear of vulnerability, difficulties in merging with others on a deep emotional level, or issues related to inheritance and joint finances.

Significance of Chiron in the 8th House

Individuals with Chiron in the 8th House are often drawn to experiences that force them to confront their deepest wounds. These challenges may present themselves through intense relationships, financial crises, or experiences of profound change. These experiences, while challenging, can ultimately be opportunities for growth and healing.

The 8th House rules over matters of intimacy and trust, and Chiron’s presence here can indicate significant wounds in these areas. Individuals may struggle with letting others in, fear betrayal, or grapple with issues of power and control in their relationships.

Chiron’s placement in the 8th House also bestows individuals with a unique ability to empathize with the pain of others. They can often become skilled healers or counselors, using their own experiences of healing and transformation to guide and support others on their journeys.

Over time, those with Chiron in the 8th House can develop remarkable resilience and inner strength. Their ability to confront and heal their deepest wounds gives them a sense of empowerment and a profound connection to the cycles of life, death, and rebirth.

Ultimately, Chiron in the 8th House represents the “dark night of the soul,” where individuals must confront their inner demons and face their fears head-on. It often represents a journey from woundedness to wisdom, where the individual can learn to harness their own transformative power. The symbolism of this placement is much like to that of the phoenix rising from its ashes—a powerful metaphor for rebirth and renewal.

Ultimately, this placement teaches us that our deepest wounds can be sources of strength and that through embracing our own vulnerability, we can facilitate powerful and enduring transformation in our lives and the lives of those around us.

Healing Chiron Issues in the 8th House

Understanding the archetypal significance of Chiron is just the first part of the process of healing issues associated with the 8th house

There are many types of practices that can help us process our inner experience and transmute what is in darkness or unconscious within. Seeking support in this way can provide us with the tools we need to navigate the depths of the 8th House and integrate the transformative power of Chiron. Let’s explore some of them:

Shadow Work

Shadow work is a profound psychological and spiritual practice that involves delving into the hidden, often unconscious aspects of the self—the shadow. With Chiron in the 8th House, this type of work takes on a heightened significance. To start engaging with the shadow in your own personal unconscious, you can start integrating these practices into your life:

Self-Reflection: Engage in regular self-reflection to identify recurring patterns, fears, and unresolved emotional wounds related to trust, intimacy, and shared resources.

Journaling: Maintain a journal to record dreams, thoughts, and emotions. Explore the symbolism and archetypal themes that arise during this process.

Therapy or Counseling: Seek guidance from a trained therapist or counselor, especially one who specializes in depth psychology or Jungian psychology. They can help individuals navigate the depths of their psyche and provide tools for healing.

Rituals and Ceremonies

Rituals serve as powerful symbolic acts that connect individuals with archetypal energies and facilitate transformation. When working with Chiron in the 8th House, consider incorporating some of these rituals into your practice as part of your healing journey:

New Moon Rituals: Align your healing work with the cycles of the Moon. New moon rituals, in particular, are excellent for setting intentions and releasing old wounds associated with Chiron’s placement.

Candle Magic: Light candles of specific colors associated with the 8th House (for example, deep red) to create an ambiance conducive to inner exploration and healing.

Meditation and Visualization: Use guided meditations and visualization techniques to journey into the depths of your subconscious, where Chiron’s wounds are often stored. Visualize these wounds transforming into sources of strength and wisdom.

Astrological Consultation: Consult with a skilled astrologer who specializes in Chiron placements and how to work with them. They can provide insights into your unique journey and offer guidance on harnessing the transformative potential of Chiron in the 8th House.

By engaging in practices meant to cultivate self-awareness and transformation, individuals can transmute their deepest wounds into sources of wisdom and strength. When working with these issues, we should also remember that any healing process is deeply personal and ongoing, and each person’s path is unique.

The bottom line is that with dedication, self-awareness, and the willingness to confront the depths of the psyche, Chiron’s placement in the 8th House can become a catalyst for profound inner changes and personal evolution.

Book Review | Healing Trauma by Peter Levine

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Healing Trauma is a groundbreaking book by Peter Levine that offers a fresh perspective on the treatment of trauma. The author has extensive experience in the field of trauma therapy and has developed a unique approach that combines Eastern wisdom with Western science.

The book begins by exploring the nature of trauma and its effects on the body and mind. Levine argues that trauma is not simply a psychological phenomenon, but a somatic one as well. Trauma is stored in the body, and unless it is released, it can continue to cause physical and emotional pain. He believes that by addressing the body’s response to trauma, we can begin to heal the wounds that have been inflicted.

Levine’s approach is based on his understanding of the body’s natural healing capacity. He believes that trauma can be healed by reconnecting with the body’s innate wisdom and by restoring the body’s natural balance. He explains that trauma disrupts the body’s natural rhythms, and that the key to healing is to restore these rhythms.

One of the most powerful aspects of Levine’s approach is his emphasis on the importance of grounding. He believes that trauma disconnects us from our bodies, and that grounding techniques can help us reconnect. He says, “Rebuilding connection is really the key to all of these exercises, because trauma is about a loss of connection, first to the body and self, and second to others and the environment.” Levine offers a variety of grounding exercises that are designed to help us feel more present in our bodies and to help us feel safe and secure.

Another key element of Levine’s approach is the use of somatic experiencing. This is a technique that helps individuals release the energy that has been trapped in their bodies as a result of trauma. Levine explains that trauma is often accompanied by intense physical sensations, and that these sensations can be released through somatic experiencing.

Levine’s approach is also deeply compassionate. He recognizes the suffering that trauma can cause, and he offers a gentle, compassionate approach to healing. He emphasizes the importance of self-care, and he encourages individuals to take responsibility for their own healing.

Overall, Healing Trauma is a powerful and important book that offers hope and healing to those who have suffered from trauma. Levine’s approach is based on a deep understanding of the body’s natural healing capacity, and his emphasis on grounding and somatic experiencing makes his approach both unique and effective. I highly recommend this book to anyone who has experienced trauma or wants to know more about how to help others who are struggling after a traumatic experience.

Personal Mythology: Beauty and the Beast

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Journal Date: February 2, 2021

In contrast to the first myth I wrote about, my second (and earlier one) is much more fun. 

As a little girl, my favorite movie was Beauty and the Beast. I was literally obsessed with Belle (though I wouldn’t call her my favorite princess– for the purpose of this exercise, let’s say favorite Disney “archetype”).

To go back and look at this story and the character of Belle is both endearing and amusing to me.

I hadn’t thought about this movie or how much I loved it in years, maybe decades, even.

So it was pretty amazing to me to discover that my adult self had turned out to be so similar to this character I’d admired so much as a child.

Here are some examples of the similarities that I had a good laugh about while I listened to the song called Belle from the original movie:

LYRICSCOMMENTARY
[BELLE]
There goes the baker with his tray, like always
The same old bread and rolls to sell
Every morning just the same
Since the morning that we came
To this poor provincial town		Me complaining about living in Eastvale, or about “normal” day-to-day life in general.
[TOWNSFOLK]
Look there she goes, that girl is strange, no question
Dazed and distracted, can’t you tell?
Never part of any crowd’
Cause her head’s up on some cloud
No denying she’s a funny girl, that Belle		Accurate. This is how I live my life, with my head in a book.
Look there she goes, that girl is so peculiar
I wonder if she’s feeling well
With a dreamy, far-off look
And her nose stuck in a book
What a puzzle to the rest of us is Belle		How often have I heard people wonder why I’m so different from everyone else?
Now it’s no wonder that her name means “Beauty”
Her looks have got no parallel
But behind that fair façade
I’m afraid she’s rather odd
Very diff’rent from the rest of us is Belle		It’s true. People usually do seem to perceive me this way.
Look there she goes
The girl is strange but special
A most peculiar mademoiselle!
It’s a pity and a sin
She doesn’t quite fit in
‘Cause she really is a funny girl
A beauty but a funny girl
She really is a funny girl
That Belle!		Seems to be the general consensus about me…

It might seem a little silly at first, but I think there’s something to this idea of having a personal myth that your soul wants to follow. 

I’m tempted to say that the movie had a big influence on me, but in reality, I think it may have been the other way around. I think I was so drawn to it because there was something in me that recognized itself this story.

“Stories like that are the stories that lead us to developing our intuition, and using it, and saying, ‘This is right, this is my life, this is the way it should be,” Estés says. “Think of the story or movie or book or dream that you’re really taken with: it’s because it resonates to the deepest symbols within your own psyche.”

So maybe this is it. Maybe I don’t need to go back and make all these revisions to the later myths of mine, because I had it right with the first and original one I chose as a little girl to begin with.

And believe it or not, Belle does share some essential characteristics with characters like Madame Bovary and Anna Karenina.

At the root of their personalities is the tendency to be a dreamer, and a certain dissatisfaction with living a quotidian existence they are told they are supposed to want.

They all dare to go against conventions and imagine something more for themselves.

Maybe the only difference is, Belle stays true to herself, and true to her integrity. She’s different in that she has faith that she can have what she desires without violating her principles. 

Her compassionate and loving nature does not become a liability, but is in fact the essential key to achieving her dreams.

Most importantly, she belongs to herself. She honors herself and makes choices for herself that reflect that.

As an example, she doesn’t give in and marry Gaston, no matter what a prize he seems to be in the eyes of the townspeople. 

She doesn’t back down and diminish who she is or compromise her values, no matter how weird or strange anyone else thinks she is.

Her peculiarities do, in fact, make her ill-suited to achieving the kind of success the townspeople would recognize.

However, it is these very same qualities that make her the only one who is capable of lifting the curse put on the prince by the witch and restoring harmony and beauty to the castle. 

It is through her stubborn desires and continued capacity to dream and love that she is able to achieve her dreams and bring healing to where it is needed most.

So that’s it.

That’s the new ending to my story.

This is how I will reclaim my original guiding mythology.

May I find that I too be able to live like Belle, may I always remember it is truly possible to create what I dream of.

And the best part?

I don’t have to change or alter anything about me.

I just have to let the true self emerge.

That is enough.

Maybe it always has been.

Marion Woodman & the Embodied, Conscious Feminine

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Marion Woodman (1928-2018) was a renowned Canadian Jungian analyst, author, and lecturer who dedicated her life to exploring the relationship between the body, psyche, and spirit. She is best known for her pioneering work in the field of feminine psychology and the embodiment of the soul.

Born in London, Ontario in 1928, Marion Woodman grew up in a strict Presbyterian family. Her childhood was marked by a sense of spiritual longing and a desire to understand the mysteries of the universe. She pursued this interest through the study of literature and mythology, earning a Bachelor of Arts in English from the University of Western Ontario in 1949.

Over the course of her career, Woodman became increasingly interested in the relationship between the body and the psyche. She believed that our bodies hold a wealth of wisdom and that by listening to the signals of the body, we can gain access to our deepest truths. She developed a form of therapy that uses movement, breath, and other embodied practices to help clients connect with their inner selves.

Woodman’s work was deeply informed by her own struggles with anorexia, which she battled throughout her life. She believed that her eating disorder was a manifestation of a deeper spiritual crisis, and that by working with the body, she could access the spiritual realm and find healing.

Woodman’s work on feminine psychology has had a profound impact on the field of psychology, and her insights into the ways in which the feminine has been repressed and suppressed in Western culture have helped to open up new avenues for healing and transformation.

One of Woodman’s most influential books on feminine psychology is “Addiction to Perfection,” which explores the ways in which women in particular have been socialized to strive for perfection at the expense of their own health and well-being. Woodman argues that this addiction to perfection is a form of self-destructive behavior that is rooted in a disconnection from the body and from the feminine. She believes that we have been conditioned to believe that our bodies are flawed, imperfect, and unworthy of love, and have been taught to value ourselves based on external criteria such as beauty, success, and achievement, rather than on the deeper qualities of the soul.

In “The Pregnant Virgin,” Woodman explores the archetype of the Virgin Mary as a symbol of the feminine in Western culture. She argues that Mary represents a kind of split between the body and the spirit, and that this split has led to a profound sense of disconnection from the body and from the earth. Woodman suggests that the repression of the feminine has created a deep wound in the collective psyche, and that this wound must be healed if we are to find wholeness and integration. She believes that the suppression of the feminine has led to a profound sense of disconnection from the body, from the earth, and from our own souls.

Another key aspect of Woodman’s work on feminine psychology is her focus on the body and the ways in which it holds wisdom and healing. She believed that the body is a source of intuitive knowledge, and that by listening to the signals of the body, we can gain access to our deepest truths. In her book “Dancing in the Flames,” Woodman writes about the importance of embodiment and the ways in which movement and dance can help us to connect with the body and access its wisdom.

Woodman’s work on feminine psychology has also had a profound impact on the field of addiction treatment. In her book “The Ravaged Bridegroom,” she explores the connection between addiction and the suppression of the feminine. She argues that addiction is a form of self-destructive behavior that is rooted in a disconnection from the body and from the feminine. For Woodman, addiction is a symptom of a deeper wound in the psyche, a wound that is created by the suppression of the feminine, and that to heal addiction, we must learn to reconnect with the body and with the feminine.

Throughout her career, Woodman was also a passionate advocate for women’s rights and a pioneer in the field of feminine spirituality. She believed that by reclaiming the feminine, both men and women could find greater wholeness and healing, and she worked tirelessly to promote this message throughout her life. Her insights into the ways in which the feminine has been repressed and suppressed in Western culture have helped to open up new avenues for healing and transformation, and her message of wholeness and integration remains as relevant today as it was during her lifetime.

The Anima and the Animus in Jungian Psychology

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Carl Jung was a Swiss psychiatrist and psychoanalyst who founded analytical psychology. Among his contributions to this field was the concept of the anima and animus, which refers to the feminine and masculine aspects of the human psyche, respectively. According to Jung, every person has both an anima and an animus, regardless of their gender. These two archetypes represent the inner world of a person and can affect their behavior and relationships.

Jung believed that the anima and animus have a powerful influence on the psyche, often operating on an unconscious level. The anima represents the feminine qualities within a man’s psyche, while the animus represents the masculine qualities within a woman’s psyche. Each person has their own unique anima or animus, and it can take on a variety of forms depending on the individual’s experiences and personal history.

Jung believed that the anima and animus function as the mediator between the conscious and unconscious mind, helping to bridge the gap between the two. By embracing these inner archetypes, individuals can become more whole and integrated, leading to a greater sense of balance and harmony in their lives.

In men, the anima often appears as a feminine ideal, representing the qualities of tenderness, intuition, and emotion. It can also manifest in the form of a muse, inspiring creativity and artistic expression. Men who are in touch with their anima tend to be more empathetic and compassionate, with a greater understanding of the emotional needs of others.

However, when a man is not in touch with his anima, he may become overly aggressive or detached from his emotions, leading to problems in his relationships with others. He may struggle to connect with his partner emotionally, leading to feelings of isolation and loneliness. Conversely, a man who is too in touch with his anima may become overly sensitive and lack the assertiveness needed to maintain healthy boundaries in his relationships.

In women, the animus often appears as a masculine ideal, representing the qualities of assertiveness, logic, and rationality. It can also manifest in the form of a protector, providing strength and support in times of need. Women who are in touch with their animus tend to be more independent and self-assured, with a greater ability to navigate the challenges of life.

However, when a woman is not in touch with her animus, she may become overly passive or dependent on others, leading to a lack of autonomy and self-confidence. She may struggle to assert herself in her relationships, leading to feelings of powerlessness and resentment. Conversely, a woman who is too in touch with her animus may become overly aggressive or domineering, leading to difficulties in her relationships with others.

In relationships, the anima and animus can play a significant role in shaping the dynamics between partners. For example, a man who is in touch with his anima may be more attuned to his partner’s emotional needs, leading to a greater sense of intimacy and connection. Conversely, a man who is disconnected from his anima may struggle to understand his partner’s emotional cues, leading to misunderstandings and conflicts.

Similarly, a woman who is in touch with her animus may be more assertive and confident in her relationships, leading to a greater sense of equality and respect between partners. However, a woman who is overly identified with her animus may become overly aggressive or domineering, leading to power struggles and conflicts with her partner.

In conclusion, Carl Jung’s theory of the anima and animus provides valuable insights into the feminine and masculine aspects of the human psyche and how they operate in relationships. Embracing and integrating these inner archetypes can lead to greater balance and harmony in one’s life and relationships.

However, an imbalance or over-identification with either the anima or animus can lead to difficulties and conflicts. Understanding and working with these archetypes can help individuals navigate their relationships more effectively and cultivate a greater sense of wholeness and self-awareness.

Entering the Hermes Field

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Journal Date: Saturday, January 2, 2021

I remember early on into the first month or so of quarantine– I was reading a book on alchemy, and it was describing the process of “entering the Hermes field,” and how to use this in your own spiritual development and awakening.

In the book, the author creatively describes a meeting with Hermes, and suggests that you can also directly communicate with him, and ask for guidance.

So I decided to try it.

“Hermes, I’m ready– show me my shadow. I’m ready to see the truth.”

I was answered almost immediately, that same night.

It was a lot– it felt very intense. So much so that I had to modify my request a little bit: “I’m ready, but please just show me what I can handle right now. Not more, and not less, just exactly what I am capable of handling at any given moment.”

Honestly, I was scared.

I was coming up against things I’d been running from for a lifetime.

And it hurt. It was painful to see what was there to be seen.

—

Painful, but not exactly surprising.

I already knew I was pretty messed up.

The surprise came just a few months into it, though, when the things I was seeing shifted from how I was wrong, and started to reveal to me how others needed to be held accountable.

This was where it started to get really difficult. 

I was used to being the one to blame. My inner critic was so easy to activate, it was already so natural for me to punish myself.

But what do I do when I have to hold other people accountable?

That was beyond terrifying to me.

How could I begin to come to terms with the vast amount of mistreatment from all those people I felt so powerless with?

This was the hardest thing: to come to terms with my family and how they had treated me.

I’d never really allowed myself to consider this.

I’d rather throw myself under the bus, and punish myself, than face the truth of what my family was.

I resisted.

But it soon became undeniable.

There was something deeply wrong with the narrative I’d been sold about who I was, and why they acted as they did toward me.

The narrative was coming undone, even though I’d done my best for 32 years to hold the bundles of lies and patchwork logic together.

I’d changed myself to fit their demands.

I’d sinned just to earn a place in their hell.

And it was all starting to unravel itself before my eyes.

There was nothing I could do to stop it now.

I could look away, but the thread had been pulled loose, and was now coming undone through a life of its own.

Coagulation | The Seventh Phase of Alchemy

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The seventh and final phase of alchemy is known as coagulation, in which the alchemist completes the Great Work and creates the Philosopher’s stone. 

In laboratory alchemy, this is thought to occur after the process of distillation is completed and the matter congeals into a solid substance. 

In personal alchemy, it signifies the completion of the process of solve et coagula, or dissolve and coagulate. 

In what is known as the lesser work, the elements of the lower personality or ego are burned away and dissolved in order to be recombined into a greater whole. 

The great work culminates in the final union of the purified self with the greater whole, a union of the microcosm of man with the macrocosm of the universe. According to Paracelsus, the result is a “completely healed human being who has burned away all the dross of his lower being and is free to fly as the Phoenix.” 

On a spiritual level, the completion of the great work is thought to produce an entirely new body for the alchemist, an energy body of golden light that would survive beyond physical death. Paracelsus referred to this body as the Iliaster, or “the Star in Man.” 

Once the Philosopher’s stone has been created, the alchemist can then use two operations, projection and multiplication, to increase the effects of his powerful achievement. 

Projection is the use of the Philosopher’s stone to transmute base metals such as lead into gold. According to Dennis William Hauck, “it is said that just a tiny piece of the Stone or a pinch of the red powder of projection made from it is enough to perfect the metals and transmute lead into gold.”

Multiplication is the ability to heal and increase the amount of whatever it comes into contact with. “Just a touch of the Stone or a grain of the red powder will cause plants to grow to perfection or cells to be healed and multiply perfectly,” says Hauck. 

This highlights the ultimate purpose of achieving coagulation and creating the Philosopher’s stone: it is not simply to transcend the material plane, but to bring the spiritual wisdom encountered back to heal the earth and other people.

As the Emerald Tablet says, “Its inherent strength is perfected if it is turned into Earth. Thus you will obtain the glory of the whole Universe.”

Distillation | The Sixth Phase of Alchemy

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After the visionary turmoil and excitement of fermentation comes the sixth phase of alchemy, known as Distillation. 

In this process, the inspired material left over from the fifth phase of alchemy is refined through a process of repeated separation and recombination.

In laboratory alchemy, this often takes place through a process known as rectification. This usually involves the use of two different vessels, a lower one known as the curcubit in which the material is heated, and an upper vessel known as an alembic in which the rising vapors are then collected to be further refined.

The alchemical process of personal distillation is quite similar. It is reminiscent of the earlier process of separation, in which the higher or more authentic elements of the self are separated from the dross of the ego. 

The difference here is that distillation is a longer, ongoing process in which the matter, in this case the soul, is raised to a higher level and, just as in laboratory alchemy, goes on to later receive the influx of purified essence again. 

It is as if we receive the visionary inspiration characteristic of fermentation again and again, which gives us guidance as to how to proceed in this work of purification. When we have taken action and purified ourselves, this purified essence is then brought back down again to influence the original matter and be purified yet again.

Fermentation | The Fifth Phase of Alchemy

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The process of Fermentation is typically regarded as being composed of two steps in both laboratory and psycho-spiritual alchemy.

The first phase is known as putrefaction, in which the matter undergoes a second death and is cleansed of all remaining impurities. It is somewhat similar to the first phase of alchemy, calcination, in which the heavy dross of the material is burned off. The putrefaction is the final cleansing of the substance undergoing alchemical transformation.

The second part, or the true fermentation, began with a display of colors known as the cauda pavonis, or peacock’s tail.

In this second part of fermentation, the alchemist may experience visions or engage with psychic energies in a process known as active imagination. The alchemist may also experience fermentation through meaningful or prophetic dreams, out-of-body experiences, or through the use of entheogens or other mind-altering substances.

This fifth step of alchemy is critical in the Great Work, as through this process the seeker is given guidance and inspiration for how to continue on the path toward enlightenment.

Rubedo: the Red Phase of Alchemy

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After the whitening of the albedo comes the last phase of the Great Work: the red phase, or reddening.

The white phase consisted of an intense process of purification, in which all the rotting decayed matter that had died during the nigredo was thoroughly cleansed of impurities. What was left was then considered clean but also very sterile, incapable of producing new life and lacking animation.

The purpose of the red phase was to make the matter come alive again. This process was initiated with the completion of the last phase of the albedo, conjunction, which was known to alchemists as “the marriage of the sun and moon.”

The rubedo continues this work of uniting opposite energies or elements until the Great Work has been completed.

The first process in the red phase of alchemy is known as fermentation, where the alchemist receives visions and other types of inspiration that will ultimately guide them to the end of the Great Work.

This is followed by a long process known as distillation, in which the alchemist is tasked with separating “the earth from the fire, the subtle from the gross.”

The final phase, coagulation, marks the completion of the Great Work and the creation of the Philosopher’s stone.