Original Magic: The Rituals and Initiations of the Persian Magi - Stephen E. Flowers Ph.D. 2017

Theory Of Magical Acts
Theories of Mazdan Magic

All of what has been said so far in this chapter is essential to the theory of magic as it works in the Mazdan tradition. Each aspect of understanding the world and the nature of the individual and how we as individuals fit into the theoretical framework of the cosmos forms a theoretical map we need to navigate this universe.

To practice magic one must absorb the theory that underlies it and the operating principles that make it work. Once these principles are understood philosophically, half of the work is already done. But if the theory is not understood, no matter how much mumbo-jumbo is mumbled, no effects—or only unpredictable effects—can be expected.

Much of what the magician needs to know has already been covered in the sections on mythology and cosmology. What we will do now is bring the theory into a practical application. The essence of the theory lies in the idea of communication. For magic to work, communication must take place between the magician and the yazatas and between the realms of menog and getig. Menog, the prototypical world, is constantly feeding the material world with models and events to be actualized in physical forms and happenings. These come from both the realm of progressive improvement and constructiveness, as well as from the realm of regressive and restrictive destruction. The magician has to encourage and guide the forces of progressive evolution and stop or filter out those of the negative forces. The main technique for this is to fill the mind and body with good models on a symbolic or metaphorical level. This is done through the techniques of magic, the art and science of the magavan. In the magical ritual, whether the more elaborate ceremonial form or the more inward meditative forms, the feed of communication from menog to getig is modified in accordance with the consciousness of the magician. This is the theory behind magic, whether it is called “positive thinking” or ceremonial Magick. Training in these techniques is the subject of chapter 4, and the use of the formulas for all sorts of purposes is outlined in chapter 5.

Personal development is akin to the musician tuning the strings of his or her instrument. One knows when beautiful music is being made. But to make it, one must have a well-tuned instrument. With regard to magic, the essence of this process is personal development and initiation. One must train one’s powers of concentration, visualization, contemplation, and meditation to expect results. In ancient times, people did many repetitive actions in life in general. Stories were memorized as a matter of course. Great powers of patience and concentration were a part of survival in the pre-industrial age. These skills were likewise a part of the practice of religion or magic. This is why many of the old grimoires of magic seem ridiculous: “How can just saying these words and lighting these candles have any effect at all?” a modern skeptic will ask. It is not the external actions but the internal meanings and juxtaposition of symbols that bear the power. The externals are mostly props for the mind and memory. The mental skills that the ancients had in great abundance are almost totally lacking in the modern person. That is why we have to spend a good deal of time and effort in training our minds to be able to expect good results in the practice of operant theology.

Magic is a mode of communication between humans and the yazatas. That we can communicate at all is testimony to the fact that we are made of similar material and our systems are by nature “in tune” with one another. It is a basic fact of communication theory that only similar systems can communicate with one another, or that they communicate best with one another: a radio receiver will pick up signals sent from a radio transmitter but will not be able to pick up and decode signals from a satellite. The yazatas, however, have a universal encoding and decoding system. This communication takes place not only on the basis of information but also in the realm of events or occurrences. The symbolic character of magical communication allows for the translation of information into events; noumenal symbols can be transmuted into physical phenomena or happenings.

Communication takes place between a sender and receiver. The yazatas are constantly sending us messages in the form of events and inner experiences; we are supposed to return the communication in the form of ritual and manthras, and by our thoughts, words, and deeds in the world. The yazatas modify us, and we modify the world in this process as we participate in the process of creative evolution. Magic is a form of inter-reality conversation, an exchange between the fravashis of humans and the realm of menog, or hyper-reality.

This theory of magical communication underlies the whole of ancient Indo-European religion in which the priests sacrifice to the gods so as to ensure the continuation of cosmic order. Turned to more individual aims and goals, the same theory becomes the theory of magic. The Mazdan system is close to true divine magic simply because it recognizes the fact that all individual human beings have their own individual purposes and goals as unique fravashis. In the end we will not be reabsorbed into some cosmic “oneness” but rather will be rewarded at the end of the battle with an eternal life of knowledge, power, and pleasure in a spiritual and physical state. The Mazdan view of paradise is the full spiritual and material manifestation of the kaleidoscope of wonders created by Ahura Mazda in all its plurality of individuals and species.

The goal of both magic and sorcery seems to be happiness. But it is only the magician, and not the sorcerer, who can attain true happiness. The Mazdan magician uses techniques that the Greeks and Romans called Stoicism and Epicureanism. Because the Western philosophers were always stuck in an “either/or” model, they did not realize that these two apparently antagonistic viewpoints are actually complementary theories of human operation. The so-called Stoics learn to control their inner worlds so that they become impervious to the negative experiences of life. Their consciousness blocks the bad from ever getting to the core of their beings. The main technique used by them is a focus on a higher purpose or duty, a higher power. The Epicureans held that they had to surround themselves with good things and avoid the bad in life, seek pleasure, and avoid pain. The Stoics believed in a split between a higher (spiritual) world and a lower (material) world. The Epicureans believed that all was matter; everything was made up of atoms. Interestingly, both of these schools had their origins in Persia. The catch is, however, they emerged from a single philosophy, that of the Mazdan way, which holds that there is a higher and lower realm but that both are, or can be, equally holy, good, and filled with happiness.

The key to this happiness (ushta) is magical or ethical initiation and self-transformation. The process is often seen in terms of a battle or struggle, first with one’s self and then with the negative forces in the world. Humanity is, after all, a volunteer in the battle against ignorance, violence, and death on the side of our commander and friend, Ahura Mazda. Magic is one of the greatest weapons in the arsenal of the Truth against the Lie. The Truth is that humans are born to be wise, strong, and immortal; the Lie is that humans are stupid, weak, and mortal. A key to the activation of the theory of happiness is that our personal transformations are linked to the amount of good we can do for others in this world. You will find that your magic will work better and better the more you help the Seven Creations, which encompass the natural, animal, and human worlds. Clean up the environment, help the helpless creatures, and aid your fellow humans in their minds and bodies, and your magic will reach a new dimension.