Original Magic: The Rituals and Initiations of the Persian Magi - Stephen E. Flowers Ph.D. 2017
Operating Environment
Rituals of Mazdan Magic
In the performance of magic, the environment in which the work takes place can be of great importance. However, any suitable space is sanctified by the utterance of the Ahunvar, which will, for a time, drive away any subtle forces of distraction or interference.
Generally the most suitable places for magical operations are significant locations in nature, at the home altar, in a sanctified temple of the Mazdan way, or in a garden space. We will consider each of these in turn.
In the most archaic age of the religion founded by Zarathustra, people did not worship in temples at all, but rather they did their manthras, Yasnas, and other holy work in places in nature that were marked by their beauty and sacred feeling. These were the tops and slopes of mountains, groves of trees, seashores and lakeshores, and so forth. For our purposes, you should find such places in your neighborhood where it would be permissible and possible to conduct your workings and try them there.
Of course for the most regular form of activity you should have a home altar, which can be in any room of the house, or better yet have a room dedicated to holy purposes. A permanent khwan can be established and regular work done there. Over time the environment will take on its own sacred character, shielded from all profane and daevic forces.
If there is a local temple of the Occidental Temple of the Wise Lord, the presiding clergy should always make the temple space and fire available to any dedicated Mazdan for spiritual work.
Finally, one of the most powerful environments for magical work is in the space of the traditional Persian or Mazdan garden. This is discussed at some length in my book The Mazdan Way (Lodestar, 2016).
Rite of Self-Initiatory Dedication
The first phase of magical initiation takes place in the process of undertaking the curriculum of daily training. It is a progressive series of working events. At some time during or after the ninth month of this curriculum you may feel the need to take another step in the process of dedication, or you may feel that you have gotten what you need from the curriculum and you will want to move on. Only your conscience can guide you here. If you do feel the need to make a deeper commitment to the Mazdan way and try to make your way into the Mazmaga, the Great Fellowship of secret practitioners of the age-old art and science of magic in the original tradition, you can undertake a ritual of self-initiation based on the Mazdan rite called the Navjote ceremony.
It should be stressed that this self-initiation rite is a matter between yourself, your fravashi, and the yazatas; it is not an acceptance of the religion of Zoroastrianism or the Mazdan way in all its particulars.
Items Needed for the Initiatory Self-Dedication
There are certain special items needed for this rite.
1. A loose-fitting white sleeveless or short-sleeved pullover shirt. A white cotton t-shirt will do here. It should be new and never used for any purpose other than a magical one. The significance of the color white is that it reflects all colors; it is a real and symbolic breastplate for the spiritual warrior.
2. A white cord or thick thread made of organic material (cotton or wool, for example). It should be from between ⅛-inch and ¼-inch thick and the length should be customized to the waist of the initiate. It should be able to fit loosely around the waist winding around the body three times with extra length to accommodate three reef knots and some few inches hanging down in the back. The cord is a complex symbol. It works together with the tunic as a protective device in battle, but it is also a guidance device in life to help the magician keep his or her consciousness and unconscious mind focused on willed aims and goals.
Fig. 5.1. How to tie the cord
The Ritual
1. Prepare your altar, or khwan, as usual. Have the new white shirt and cord on the khwan.
2. Prepare yourself by dressing all in white. Wash all exposed areas of skin, hands, arms, face, and so forth in springwater.
3. Stand before the khwan and ignite the flame with the usual words of the procedure. As you light the flame, say “Yazdân ni Yâd” (“In honor and to the glory of the Creator”) and when the fire is alight and burning brightly, say “Nemase te Âtarsh Mazdao” (“Homage to thee, O Fire of Wisdom”). Then recite three Ashem Vohus and three Ahunvars.
4. Pause and meditate for a time upon Âtar while you realize a sense of dedication, transformation, and a determination to transform yourself and the world around you into a better, more productive, and happier place.
5. Now put on the new white tunic or shirt. Feel it as a breastplate of battle. Then begin to tie the cord around your waist as shown in figure 5.1. While tying the front knot, recite two Ahunvars, and then, as you tie the back two knots, recite an Ashem Vohu.
6. Now stand and face Âtar and speak a formula that reflects the following magical warrior spirit.
O Ahura Mazda, may Angra Mainyu be stricken and removed.
Crush and smite all liars, tyrants, and wicked ones!
May evil rulers be without sovereignty.
I recognize and reject all my past thoughts, words, and deeds born of ignorance, weakness, and despair and resolve henceforth to think only wise thoughts, speak effective words, and do noble deeds both in this world and that beyond.
Conclude with the Avestan manthra.
Khshnaothra Ahurahê Mazdâô!
Tarôiditê Angrahê Mainyêush!
(Satisfaction for Lord Wisdom!
Scorn for the hostile spirit!)
More religiously oriented practitioners may want to recite the manthra called the Ahuramazda Khodae here. Because this manthra is in Pahlavi, its thoughts can also be expressed in one’s own language.
7. Now meditate on your entry into a transformed state armed with an effective will toward self-transformation and on the path to mastery of the world with effective thoughts, words, and deeds.
8. Conclude by reciting the Ashem Vohu three times and the formula “atha jamyât yatha afrînâmî.” (These latter words will now have more meaning than ever before.)
After completion of the rite of initiatory self-dedication, the magician can more effectively undertake individual operations of magic.
Care and Use of the Tunic and Cord
The significance of the tunic is that of a breastplate of battle, while the cord represents a way-finder in life. It is an act of long-term magic to wear these as often and as long as possible. Certainly they should be worn during workings of higher magic. These objects must be kept very clean. They should be washed often.
Daily Ritual
During the time of training in the Twelve-Month Curriculum, the magician will have become used to performing rites on a daily basis. This will have probably led to the conclusion that such rites are of benefit on a regular basis, and most magicians will want to continue this good habit of making contact with the yazatas daily. One could continue with the caledrical curriculum indefinitely. The effect of this is keeping the individual magician in tune with the ebb and flow of the cycles of creation. One could also devote one’s self to the invocation of Ahura Mazda alone on a daily basis, using the manthra of the first day of the month—“ahurahe mazdå raevatô hvarenangohatô ameshanãm spentanãm khshnaothra”—every day. It is a matter of personal preference and need. This ritual can have a long form and a shorter form. The shorter form is especially useful when one wants to use it in an informal setting or when one is out and about. For the magician, daily practice is as important as daily practice is to a musician—keeping the instrument tuned and familiar is important to future effectiveness.
The Longer Form of the Daily Ritual
0. Preparation: Always have your basic ritual objects prepared and ready to use. Wash the exposed parts of your body and approach the khwan wearing your ritual shirt.
1. Opening: Perform the kusti ritual with attention and intention of remembering your spiritual heritage and connection with the yazatas.
3. Lighting of Âtar: As you light the fire (or candle), chant “Yazdân ni Yâd” (“In honor and to the glory of the Creator”) until the flame is well lit, then say “nemase te atarsh Mazdao” (“Homage to thee, O Fire of Wisdom”).
3. Opening Manthras: Recite the Ashem Vohu three times and the Ahunvar three times.
4. Sîrôzah-Invocation: Recite or read the manthra for the invocation of the chosen yazata (taken from the sîrôzah formulas) in Avestan with English after that if the meaning of the Avestan is not firmly in your mind.
5. Silent Meditation: Meditate on and contemplate the full meaning of the yazata called upon.
6. Magical Work: If there is any matter that needs your attention magically, things that need to be altered, encouraged, improved, or curtailed in your life, address this now either outwardly or inwardly.
7. Closing Manthras: Again recite the Ashem Vohu three times and the Ahunvar three times.
8. Conclusion: Finally close with the affirmative formula “atha jamyât yatha âfrinâmi.”
9. Recording: It is usual to record a ritual that has a specific purpose in your record book. In the case of regular daily practice, this is no longer necessary.
The Shorter Form of the Daily Ritual
0. Preparation: No special preparation is required. This rite can be done at any time and any place.
1. Opening: Find a source of light and do three Ashem Vohus and three Ahunvars.
2. Sîrôzah-Invocation: Recite or read the manthra for the invocation of the chosen yazata (taken from the sîrôzah formulas) in Avestan with English after that if the meaning of the Avestan is not firmly in your mind. (You can always use the manthra of Ahura Mazda on any occasion as a sort of default manthra.)
3. Silent Meditation: Meditate on and contemplate the full meaning of the yazata called upon. At this point if you have any communication to make, it can be done at this time.
4. Closing: Recite the Ashem Vohu three times, the Ahunvar three times, and then the concluding words “atha jamyât yatha âfrinâmi.”
Silent Meditation
At any time and in any place a Mazdan magician can engage in silent meditation. This can be done with the eyes open, in which case the gaze should be fixed on a source of light. This may be the reflection of the sun (never gaze at the sun directly!), the moon, or a star. Sources of artificial light can also be used. The magician need not be in any special position or attire. This meditation can be done anywhere and at any time. Silently recite the Ashem Vohu and the Ahunvar until you feel that you have reached a meditative state.
Think in a relaxed yet concentrated fashion. You can think about something or about nothing. As an operative act, this can be very powerful. Once the meditative state is reached, the magician can directly address a yazata or Ahura Mazda as a principle. Remember that although Ahura Mazda is an abstract principle of consciousness, pure and focused, because we too have this principle within Ahura Mazda remains our good friend and can be approached directly and as a friend at any time you are in a state of consciousness to do so. “Conversation” with Ahura Mazda is always possible. Direct requests can be made of Lord Wisdom. Such requests are most effective with regard to changes one wishes to make in one’s own consciousness and in behaviors stemming from that consciousness, which includes just about every one of our behaviors. The possibilities for individual change are limitless with this technique. It only requires that a relationship has been built up between yourself (or your fravashi) and Ahura Mazda.
Regardless of whether you meditate on an object, or to attain a sense of serenity, or with some goal in mind, when you feel that you are satisfied, silently recite the words “atha jamyât yatha âfrinâmi.” You should always feel a sense of refreshment and satisfaction afterward.
Fire Meditation
The fire meditation ritual is a more complex ceremony that can include a manthra, or it can be done silently. The same ceremonial format is followed in either case. Part of the meditational ceremony involves the igniting of the ritual fire. Ultimately, this is best done as a real ceremonial fire made from pieces of dried wood arranged in a throne with the larger pieces under the smaller ones and kindling or fuel in the center as shown in figure 5.2.
The three blocks of wood in drawing A are on average about an inch high and three inches long. The surface on which the fire is made is a flat surface of stone or metal, as with the fire-vase of high ritual. It is very important that the wood be extremely dry.
This ritual should be approached in the spirit of the Japanese tea ceremony and others like it. The process of preparing the elements and every motion made and word spoken should be an art form: the whole ceremony is a meditation in word and motion. This is training for the ultimate ability to perform all rites and ceremonies with the same fluidity and relaxed concentration of effort.
The Fire Meditation is done in two forms: (1) one that uses manthras or (2) one that is silent.
Fig. 5.2. The arrangement of the wood on the altar
The Manthric Version
0. Preparation: Always have your basic ritual objects prepared and ready to use. Wash the exposed parts of your body and approach the khwan wearing your ritual shirt.
1. Opening: Perform the kusti ritual with attention and intention of remembering your spiritual heritage and connection with the yazatas.
2. Lighting of Âtar: As you light the firewood, chant “Yazdân ni Yâd ” (“In honor and to the glory of the Creator”) until the flame is well lit. When you have a healthy flame, say “Nemase te Âtarsh Mazdao” (“Homage to thee, O Fire of Wisdom”).
3. Opening Manthras: Now recite the Ashem Vohu three times and the Ahunvar three times.
4. Sîrôzah-Invocation: Recite or read the manthra for the invocation of the chosen yazata (taken from the sîrôzah formulas) in Avestan with English after that if the meaning of the Avestan is not firmly in your mind. This can be your choice of which divinity to invoke.
5. Meditation: Silently meditate on and contemplate the full meaning of the yazata called upon. You should be prepared for a fairly lengthy meditation of at least thirty minutes. During this time you are to focus on the fire directly and in silence.
6. Closing Manthras: Again recite the Ashem Vohu three times and the Ahunvar three times.
7. Conclusion: Finally close with the affirmative formula “humata, hukhta, khvarshta” (“good thoughts, good words, good deeds”).
8. Recording: Record any impressions you might have had during the meditation.
The Silent Version
In the case of the silent version of the fire meditation, the whole rite is performed as above, except no words are spoken aloud. They are all recited inwardly. This is an esoteric or inner working of meditation. As the Mazdan magician often works in silence and in secret, and has done so throughout history, this mode of working is quite natural.
Magical Invocation of the Yazatas
The magician will have learned about the powers of the various yazatas, Amesha Spentas, and of Ahura Mazda in such a way that if he or she feels the need to have one or the other of these powers present in his or her life at a certain moment, that power can be invoked and made present in life, regardless of the time or day. If obstacles need to be overcome, invoke Verethraghna daily; if wisdom is needed, invoke Ahura Mazda by name and/or by one or all of the names of Ahura Mazda shown in appendix D. For invocations of the yazatas for the purpose of personal need, this can be accomplished in two ways, and they can also be combined: (1) the use of the manthras, which are in the sîrôzah text, and/or (2) the repeated chanting of the name of the divinity or yazata. The manthras and holy names work as sonic sigils. They impress themselves from above, from menog, into the mind, expression, and body of the magician. Their effects will be felt sooner or later. Repeat the ritual as often as you wish until the effects are made manifest.
0. Preparation: Lay out all ritual instruments (âlât) on the altar table (khwan). These include the fire-vase (âfrînigân), fire source (divo) or lighter, incense (frankincense, myrrh, sandalwood, etc.), and a clean kusti cord, arranged as shown.
Fig. 5.3. The arrangement of ritual instruments
Wash your face and hands in springwater and put on a white cotton pullover shirt, or a sudreh if you have one.
1. Opening: Stand before the altar with all instruments in their proper places. Perform the kusti ritual as described in the initiation ceremony.
2. Lighting of Âtar: Approach the altar table and take your place before it. Either take fire from the divo and light the fuel on the âfrînigân or light it with a gas lighter. Once the fire is well tended and burning healthily, intone “Yazdân ni Yâd” (“In honor and to the glory of the Creator”).
Then place incense on the fire and intone “Nemase te Âtarsh Mazdao” (“Homage to thee, O Fire of Wisdom”).
4. Opening Manthras: Recite the Ashem Vohu and the Ahunvar three times each. During these recitations gaze steadily into Âtar and forge and fine-tune the link with the divine realm of Ahura Mazda, opening the gate between getig and menog.
5. Recitation: Recite the sîrôzah manthra for the yazata to be invoked. This must be done from memory, because it is imperative that you are able to gaze into the fire or flame while reciting the manthra for the working to be of maximal effectiveness. The manthra can be repeated many times until you feel satisfied. If you are using the repeated chanting of the name of the deity you wish to invoke, it should be repeated eight to nine times within a single breath. Repeat this for at least ten minutes, more if you can sustain the concentration. Think of nothing but the sound of the manthra. The manthra will carry its own meaning and make itself present in the depths of your mind, and from there its effects will manifest in the words you speak and in the events of your life.
6. Silent Contemplation: After you have performed the manthras to your satisfaction and to the satisfaction of the yazata in question, silently, with eyes open or closed, visualize the result of your magical working having been already accomplished. See the result in its full manifestation, feel it having been accomplished, hear the sounds of song and celebration signaling that the wished-for events have come to pass.
7. Closing Formulas: To bring the ritual invocation to a close, chant the Ashem Vohu three times, then the Ahunvar three times.
8. Conclusion: Finally the concluding formula is spoken with firm authority: “atha jamyât yatha âfrinâmi” (“Thus may it happen as I will”).
The High Magical Ritual
0. Preparation: Lay out all ritual instruments (âlât) on the altar table (khwan). These include the fire-vase (âfrînigân), fire source (divo) or lighter, water vessel, incense (frankincense, myrrh, sandalwood, etc.), a drinking vessel with liquid to be consecrated already prepared within it, and a clean kusti cord, arranged as shown.
Fig. 5.4. The instruments of the High Magical Ritual
Wash your face and hands in springwater and put on a white cotton pullover shirt, or a sudreh if you have one.
1. Opening: Stand before the altar with all instruments in their proper places. Perform the kusti ritual as described in the initiation ceremony.
2. Lighting of Âtar: Approach the altar table and take your place before it. Either take fire from the divo and light the fuel on the âfrînigân or light it with a gas lighter. Once the fire is well tended and burning healthily, intone “Yazdân ni Yâd” (“In honor and to the glory of the Creator”).
Then place incense on the fire, and intone “Nemase te Âtarsh Mazdao” (“Homage to thee, O Fire of Wisdom”).
3. Opening Manthras: Recite the Ashem Vohu and the Ahunvar three times each. During these recitations, gaze steadily into Âtar and forge and fine-tune the link with the divine realm of Ahura Mazda, opening the gate between getig and menog.
4. Recitations Purpose: For regular daily or occasional performances of this ritual, a general statement of purpose is inserted here. It can also be specific to a personal need or purpose of the celebrant or someone else. Some examples are given below.
a) General purpose: I perform this work for wisdom, victory, and good bounty, that I may think good thoughts, speak good words, and perform good actions for their own sake and for that of the Wise Lord and and the Seven Creations, and that I might render help to the helpless.
b) For a specific magical or operative function: The sîrôzah formula of the needed yazata is recited, prefixed, or suffixed with the activating formula. Here the name of Ahura Mazda that is conducive to the purpose of the rite can be chanted 108 times. In addition to this, a well-crafted statement of your aim can be spoken in a low voice.
c) For remembrance of the ancestors and heroes: The celebrant intones “Ashô Farohar ni Yâd” (“In honor of the dear departed holy ones”) in Avestan three times. The names of specific departed individual can be recited.
5. Consecration of the Sacred Drink: Recite three Ashem Vohus. Then recite the Khshnuman of Ahura Mazda.
yasnemca vahmemca aojasca zavareca âfrînâmiahurahe mazdâ raêvatô hvarenanguhatô
(“Worship and adoration and strength and force I desire for Ahura Mazda, rich, possessing good things”)
At the end of this manthra, hold the tongs in your right hand and touch it to the âfrînigân, simultaneously touching the vessel of drink. Then an Ahunvar is recited. During this recitation, touch four points on the circular water vessel with the tongs in an up-down, right-left motion as shown here:
Fig. 5.5. Touching the four points of the circular water vessel in an up-down, right-left direction
Then touch the âfrînigân to complete the circuit. Next, recite an Ashem Vohu, during which you touch the water vessel at the four points in a circular clockwise direction, as shown here:
Fig. 5.6. Touching the four points of the water vessel in a clockwise direction
Now pass the tongs over the vessel containing the sacred drink, after which touch the tongs to the âfrînigân again.
Then the Khshnuman of Ahura Mazda is again recited:
yasnemca vahmemca aojasca zavareca âfrînâmiahurahe mazdâ raêvatô hvarenanguhatô
(“Worship and adoration and strength and force I desire for Ahura Mazda, rich, possessing good things”)
Then recite one Ashem Vohu.
6. Reaffirmation of Purpose: Next repeat the statement of purpose for the ritual of magic from step 4. The sîrôzah text is also repeated if this is part of the purpose or aim of the ritual. To this can also be added a reading of the Yasna text, which is in keeping with the purpose of the ritual or the yazata being invoked. In this step you can also speak from your heart as to the purpose of the ritual.
7. Solemn and Silent Consumption of Sacralized Drink: Then there follows the solemn and silent consumption of the consecrated drink that has been in front of Âtar during the ritual. If there are other persons present whose will has participated in the working, they too may partake of the sacred drink. The magician focuses on absorbing the power that has been generated in the ritual and its distribution throughout the worlds, inner and outer. Silence is to be maintained throughout, although music can be played during this section. Only a relatively small amount of drink is consumed here.
8. Closing Formulas: To bring the ritual of magic to a close, chant the Ashem Vohu three times, then the e Ahunvar three times, and then, while envisioning the whole of the world, friendly and in harmony with your own will, intone the manthra “hamâzor hamâ ashô bêt” (“May we all be one in asha”).
9. Conclusion: Finally the concluding formula is spoken with firm authority: “atha jamyât yatha âfrinâmi” (“Thus may it happen as I will”).