The main issue for me personally is that Rufus Opus has used and frequently is using ritual magic to affect the free will of individuals that annoys him. Using a consecrated material substitute for that particular annoying person he invokes the 7 Planetary Lords and initiates her to their influence to remedy her “sickness” or “faulty ways” of thinking and feeling towards her neighbors – i.e. to stop being such an pain in the neck. This, he claims, he is doing for her own good.
But him being a professed Christian, it makes me wonder if Rufus Opus has ever considered the ethics involved in this kind of “black” magic? What about the free will of man? And who is he to actually know what is best for a human being? Isn’t that the prerogative of God? Is it right to use magic to initiate persons against their will? Is it fair to heal people without their consent?
In my humble opinion, it takes a Magician of Christ’s standing (or a man-god) to free individuals from their burden of karma. Does Rufus Opus consider himself being His equal? It does seem to me that he in fact is doing this out of compassion for the souls of these inflicted individuals. But is he aware of all the consequences of his actions and of the intricate interconnections which we call “fate”, that this person is suppose to experience for her to grow spiritually? Is he aware that in doing this he perhaps is ridding that person from a possible important lesson in life because of any future consequences of Rufus Opus’ actions?
Shouldn’t spiritual development and psychic maturity mainly come (or originate) from within the person, and not from any outside influence? Even if someone can be an important initiator to start a process of growth, personal insight still have to come from within to have any fundamental changing effect, as may be construed from the word itself. Isn’t it the work of the Divine Genius or Holy Guardian Angel of that person to teach her lessons? Isn’t Rufus Opus, when he stepps in, taking his place in Its stead?
These are just some questions that popped up reading Rufus Opus’ last two blog posts. I have my personal opinion regarding all of this, but I don’t know for sure what is the right conduct in instances as this. I suppose there is a line that may be crossed where a Magician can put on the cloak of Christ to remedy mental and behaviour sickness of this kind, but are these instances that he has exemplified – i.e. that of people causing strife and being generally annoying – really belonging to this category? I’m interested in hearing your opinions on this matter.
Rufus Opus himself refers to this formula of Theurgy used against others as the “truest form of Black Magic”. But I don’t know if one form of black magic is actually better than any other. Compare this use of magical manipulation of someone’s free will with an ordinary magical attack where you want to injure or hurt someone. In the latter case you at least have left that person’s free will and integrity intact, even if his life perhaps has been shattered to ruins, if you know what I mean. So I don’t actually know which of these two kinds of black magics is morally superior. What I’m sure of though is that any such magical manipulation of someone else’s fate creates negative after-effects for the magician himself; consider the heavy burden of karma being carried over from that other person. That is a heavy burden ideed for an ordinary magician to carry.
Personally I have never resolved to using back magic of any kind, nor would I do it in any future, perhaps with the exception of warding off someone else’s direct magical attack against me or any of my beloved ones (especially the latter) – but then again that last example wouldn’t constitute any “black magic” in the first place as self-defense is ethically permittable. As I have said in a recent previous blog post, there are situations where severity is required to deal with certain aggressions. However, I’m not a particularly paranoid person, although I do believe that I and others close to me in fact have experienced magical attacks in the past.
What I would do, if being in a similar situation as that of Rufus Opus, is to pray for the annoying person’s soul to receive the Light to better her ways – that is, receive the Light only if she consent to it. Remember that no true initiation forces itself upon any individual; the conscious consent of the candidate is always an important factor also during the ceremony itself (see the “Ritual Z.3” of the R.R. et A.C. corpus). That kind of working could also have involved opening up a direct line with that person’s Holy Guardian Angel, praying for it of doing that, having one’s own Angel communicating with the other person’s Angel or, if one somehow knows the other Angel’s name, through evocation. But then again not forcing anything upon any of them, neither Angel nor Man, only requesting for the Angel’s guidance of the poor soul. As a kind of compassionate prayer.
Perhaps the best solution to all of this would have been to invoke one’s own Holy Guardian Angel or Divine Genius to provide for oneself some more patience and forgiveness towards the other person. We cannot (or shouldn’t dare to) change anyone else, but we definitely can and should change ourselves. As initiates that is our main and constant task.
I’m not trying to be overly judgmental of Rufus Opus’ actions and ideas here, although I would admonish caution against anyone considering what he has suggested. His blog posts have raised several important issues and questions that I wanted to address. What I’m saying is that it may be proper to do this kind of workings if you are working under the consent of the Divine, being given the authority to burn away someone else’s Karma or alleviating his burden of Guilt or Sin, partaking of the level of initiation that equals that of Jesus Christ. In the Golden Dawn scheme of things, this would equal someone being at least a Magus 9°=2°. I hope that Rufus Opus has already earned this spiritual standing, for the sake of his own soul and that of his victims.