Introduction to Magic

Introduction to Magic : Rituals and Practical Techniques for the Magus by Julius Evola and the UR Group Inner Traditions Intl. Ltd., 2001; ISBN: 0892816244; 416 pages

In the early months of 1927 several of Europe's most gifted esoterists gathered together in an attempt to have "an effect on the prevailing forces" then actively fermenting there.

This occultic group, known as UR, began to aquire ancient texts for study and use in their endeavors. Out of the experiences gained a journal was born that regularly published the findings of the various members of UR. Eventually these occult essays were bound together into three volumes of initiatic experiences, practical methods, training, disciplines, recognized doctrines and republished ancient texts. At this point in time only the first volume has been translated into English from the original Italian and one can only hope that subsequent translations will be done in the near future.

Among the many interesting and informative essays and documents contained in this book is one dealing with an ancient text known as the Great Magical Papyrus of Paris, a Mithraic ritual associated with the Mystery schools which is purported to be the only such document to have survived, intact, into our time. Dating from the early fourth century C.E. this ritual is derived from a time when Mithraism rivaled Christianity for the hearts and minds of Europe. It was Ernest Renan's opinion that had Christianity been stopped early the world would now be Mithraic. Mithraic temples, known as spelaea (grottoes) can be found over a wide area of Europe, the appeal of the Mithraic mysteries reached as far north as Scotland but was cheifly centered in the Danubian provines and along the Rhine.

It is around the framework of Mithraic mythology that an initiatic tradition was preserved. Mithra (Indo-Aryan: Mitra) was, according to the myth, born near a sacred body of water. Emerging from a stone, Mithra bore a torch in one hand and a sword in the other. Other elements of the myth have Mithra fasioning a covering from the leaves of a tree and conquering the sun. But perhaps the best known episode in the Mithraic myth is his combat with the primal bull. In this story Mithra leaps upon the back of the bull and is promptly thrown, but, hanging on to the bulls horns with all his might Mithra refuses to relent as the furious animal fights to free itself. Finally, exhausted, the bull collapes whereupon Mithra hoists it to his shoulders and carries the beast back to his cavern. It is there, at the cave, that a raven arrives bearing a message from the sun god that said the "time of sacrifice has come". Taking his knife in hand Mithra grasps the bull by the nostrils and plunges the blade into its side. As the bulls blood gushed forth other animals appear to lick and drink the dicing animal's blood until they were sent scattering by Mithra. It is then that a new grouth of vegatation spings forth.

These episodes are rich in esoteric meaning and can be an extremely rewarding discovery for those who wish to uncover them. But this is not our purpose here, what concerns us is the initiatic tradition surrounding Mithra and what can be learned from one of this tradition's documents, the Great Magical Papyrus of Paris.

This papyrus and the associated commentary by various members of the UR group is found in Introduction to Magic. The author(s) of this commentary and, indeed the other essays in this 376 page book have chosen to follow the ancient practice of remaining anonymous since, as they maintained, "their individual selves count for nothing, because everything valid they can offer now is not their creation or devising, but instead reflects a collective and objective teaching". Scholars have since identified the various authors and the essays they wrote. Amoung these are Julius Evola, Arturo Reghini, and Ercole Quadrelli.

The papyrus, found in the sixth chapter, entitled Apathanatismos or Deification, contains a ritual which is designed to transform one's deepest nature. Such a rite, say the commentators, was an individual undertaking of someone who had already been initiated into and successfully traversed the lower degrees.

These "lower degrees" numbered seven according to Joseph Campbell and the trials associated with each fostered the "stoic virtue of indifference to pleasure and pain" while the neophyte was led, step by step, to a experience of the "transcendent reality of his own being". The seven degrees probably correspond to the seven planetary spheres found in many ancient texts, such as the Corpus Hermeticum, which speak of the progressive purification of the soul on its ascent through the planetary spheres. One is also reminded of the seven chakras as well, the first five of which relate to the occult elements - earth, water, fire, air, and ether. The sixth, "ajna," corresponds to the inner intellectual powers up to and including awakening and the seventh, "sahasrara", located at the top of the head, to the supreme unity. Be that as it may the seven degrees of Mithraic initiation bore descriptive titles such as Corax; Nymphius; Miles; Leo; Perses; Heliodromus; and Pater, which translate as Raven, Bridegroom, Soldier, Lion, Persian, Suns Courier and Father respectively. "Pater" or Father was the highest station.

The title of father is significant, for it is from him that the subject of the rite, the "son" receives the potential of awakening, in turn becoming a "Father" himself.

In order to illustrate the sense of this ritual the commentators draw upon other initiatic traditions which contain similar motifs. In doing so it becomes clear that the intent of the rite, as in others, is to remove the human condition, to effect a change in the deepest forces and energies within us in such a way as to create the New Man, unburdened with the conditioned forms of existence that plagues the rest of us-if they are aware of this conditioning at all that is.

The "Propitiation Formula" introduces us to a number of concepts immediately, that of Providence and Fortune (pronoia kai tyche) which is equated with the divine fire of Aryan Persian tradition. This is the "Hvareno" which was thought to descend and consecrate the elite. In the case of the initiate it is the power which enables him to rise like the Eagle and to contemplate those things which are beyond the sensory realm.

In order to progress it is imperative that the initiate overcome the "waters," a technical term designating the desire, the need, the illusions which keep one tied to human nature. The "necessity" spoken of is that deep seated hunger which awoke to consciousness as a result of earlier levels of initiation. This is a vague yet ever present desire for the Absolute which cannot be satisfied by anything less wrote Plotinus, because " a thing of mixture never can be so" (Enneads 3.5.7). In Buddhist thought anguish and trepidation are at the root of the human condition and samsaric existence in general. The only way "out" of this anguish is through a inner change of state. Contemplation of this "horrible Water" can be a terrifying experience. It is as if one were sleepwalking and suddenly awakens to find himself at the edge of a bottomless abyss. It is in this state that we perceive the world as falling - with no points of reference, sinking in the ocean of samsara.

The First Instruction reveals a knowledge of the ancient science of breathing similar to that of the Indo-Aryans. The initiate is able, through "pranic saturation" to evoke the sense of air and suspend sensory perception which allows him to connect with the deep forces of his inner life, forces which are projected as images of the gods, who now appear.

The whole demeanor of these gods is one of apparent hostility, "as if they were ready to assail you" says the text, and the instruction advises one to place a finger over the mouth and say "Silence... " which, as the commentators point out, recalls the Gnostic "Papas", a man-god who set to rest all things which were irregular and discordent, saying paue paue ("be still, be still") to the discord of the cosmos. The entire process at this point is one of stilling the inner cosmos, with its discordent elementary forces which are always ready to overwhelm the unprepared who venture into their realm.

Once the inner world of the gods is stilled a great crash of thunder rends the air. Immediately following this the solar disk will appear to expand and many five pointed stars will pour forth from the solar disk symbolizing man whose number is five. Now doors which were previously closed swing open to reveal an immense wheel, the wheel of Destiny or Necessity. The thunder spoken of should be seen as marking a change of state in the initiate.

The invocation in the Third Logos introduces us to another Mithraic god, the solar Aion. But first the seven gods must be fulfilled or realized and to do this one is advised to repeat the logos as many times as is needed. The initiate, in his exhalted state utters forth a string of hidden names with great intensity, names uttered in "Fire and Spirit".

This invocation is directed to the "seven planetary Gods and to the One," the solar Aion "who is their root", Aion, the double-bodied, is none other than Zervan Akarana, "Boundless Time," and is protrayed as a nude male with the head of a lion. Four wings, bearing the symbols of the seasons, grow from his back. In each hand this deity holds a key and in the left a scepter of authority. Around his body winds a serpent in seven coils - the serpents head coming to rest above Zervan's brow. On Zervan's chest can be seen the symbol of the irresistable thunderbolt which is identical to the Buddhist symbol of supreme illumination. In this tradition the thunderbolt is a "weapon or substance of adamantean truth and reality." The coiled serpent wound seven times 'round Zervans body parallels Kundalini, the Tantric serpent as is rises through the seven chakras. This symbolism plays a central role in the authors "decoding" of the Mithraic ritual under examination.

The initiate comes face to face with Mithras, taking on immortality and attaining the Absolute.

In the fourth through seventh logos the initiate undertakes a series of operations with an uncanny similarity to those found in other Indo-European traditions. The initiate, who by now becomes the center of solar or transcendental forces, is confronted by a messenger of Mithra's who will lead him to a "pole". This pole can be associated with the seat of man's deepest life-energies, ie; Kundalini. This seat in mans body is the muladhara chakra. Muladhara means "foundation", or "fundamental support", an idea which carries with it that of a center, pivot or pole. It is the authors contention that the initiate is led to the root of his being and instructed to expel all of his breath in a long bellowing. The expulsion of breath has its parallel in the practise of breath retention (Kumbhaka), a technique used in Kundalini's awakening. Bellowing may be an associated mantra. Kumbhaka is said to also increase the stability and strength of the initiate.

Breathing exercises are key in kundalini yoga. It is through the suspension of breath that a combining of two subtle energies are brought about. These two currents are believed to wind snake-like up and around a central axis within man. The currents, pingala and ida, are solar and lunar forces respectively and they form an ideal line, "sushumna", which begins at the top of the head and ends at the sacral bone. Sushumna has also been called Great Path, Regal Path or Middle Path. Its inner current, the vajrini-nadi, relates to a diamond thunderbolt nature (recall the thunderbolt symbol on Zervans chest). This line forms the path along which an awakened life-force travels. The Middle Path also indicates the direction taken by those who turn toward the Unconditioned after death, whether this death is real death (teleutan) or initiatory death (teleisthai).

In addition to the above it is interesting to note that along this line (or path) are found seven chakras or centers. Each of these centers are associated with a specific god and his consort, his shakti or power. These are the seven "virgins" and seven gods addressed in logos six and seven.

The seven gods are the unmoved movers of the Heavenly Wheel, guardians of the Pivot. The initiate, in successfully transcending the various levels of gods, goddesses and elemental forces, comes face to face with Mithras himself and "fixes" his essense in his own soul. Taking on immortality and attaining the Absolute.

The foregoing is, by necessity, an incomplete overview of some of what the authors lay bare in their commentary. I highly recommend this book to anyone interested in this and many more illuminating essays by the very capable authors/practioners of UR. It is, indeed, full of "rituals and practical techniques for the Magus."