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

Commentary on The Meaning and Structure of The Solitary Yasna
Rituals of Mazdan Magic

The Working of Magic

Here is an analysis of the process of the magical ritual, which indicates the mechanics of the ritual on an esoteric level. This should be understood implicitly and realized consciously in the meditative state attained during a practiced ritual act.

Preparation

Preparation is always the first key of a successful working of magic. Practice with the âlât and the use of these instruments is essential. The effectiveness of magic comes with the repetition of the sounds and actions of the rite. The dramatic newness of the experience may fade from your emotional experience, but the depth of the effectiveness in the realm of causality, in the realm of menog increases with that same repetition. Measure the effectiveness of working not with the feeling you get during a ritual but with the results you gain. Be sure all of the items in your âlât are present and arranged in the right position.

As part of the preparation for a magical ritual you should also undergo symbolic purification by washing the exposed parts of your body, face, hands, and arms. In the Mazdan way, “purification” is a code word for empowerment. If something is pure, it is powerful and effective.

Performing the Ritual

1. Opening: The Opening is very important to the rest of the ritual. It is when the kusti cord is tied properly around your waist as a way to connect yourself with the source of all consciousness, Ahura Mazda. The white garment and the cord are signs of the first choice your fravashi made to incarnate and do battle in the world for the forces of Lord Wisdom. In remembrance of that choice, and in continuing dedication to that choice, the magician is armed for the working of magic. These actions open the channel of communication between yourself and the Good Mind. This turns on your instrument of sending and receiving signals, so that you can find your way to the ritual power (amal).

2. Lighting of Âtar: The lighting of the ritual fire (Âtar) and greeting the creative force with the manthra “Yazdân ni Yâd”engages the ritual power, while the placing of the incense and the intonation of the manthra “Nemase te Âtarsh Mazdao” activates the magician’s instrument of communication with menog.

3. Opening Manthras: The two most sacred manthras, the Ashem Vohu and the Ahunvar, bring in the signal from the realm of Ahura Mazda, opening the gate between getig and menog. The Ashem Vohu creates the link and focuses the will on the idea of Order (asha), the matrix that makes magic possible. The Ahunvar clears the channel of all interference and both mantras working together bring the will of the magician into ordered harmony with the creative and causal forces necessary for magical work to occur.

4. Recitations Purpose: After the first three steps are complete you are ready to initiate the substance of your magical communication. As an active sender of magical communication, you are fulfilling the role of a sovereign power; your fravashi is engaged with the creative world and your words will become reality. For the most part, the magician will just keep things rolling along in a harmonious manner with general statements of purpose and aim. All sorts of messages can be sent into the realm of menog to bring about positive repercussions in the world. Only rarely should magic of the high sort be used to change things in one’s own life. As a rule, magavans use logical and straightforward means to reach their everyday goals.

5. Consecration of the Sacred Drink: The process of consecrating the sacred drink also involves the completion of a sort of electromagnetic circuit of power between the fire (Âtar) and water (Aban) present on the khwan. The water is activated with the motions of the tongs. They are first moved in a cross-shaped pattern, and then in a circular one around the rim of the vessel. This connects the water to the four cardinal points and to the horizon between the temporal and infinite worlds. First the Ashem Vohu affirms the link between the magician and the causal realm, and then the Khshnuman of Ahura Mazda affirms the link with Lord Wisdom, the ultimate source of magical power. Note that this formula is almost identical to the proper way of performing the sîrôzah formula for Ahura Mazda. When the tongs touch the âfrînigân and you simultaneously touch the drinking vessel with your left hand while reciting the Ahunvar, this begins the consecration of the drink. Again touching the âfrînigân after touching other objects always has the effect of completing an electromagnetic circuit of energy. The final passing of the tongs over the drink is the completion of its consecration. The effect of these ritual actions and manthras is the establishment of a flow of creative power with the elemental forces of fire and water.

6. Reaffirmation of Purpose: This step is a cycling back to the original statement of purpose found in step 4. You can simply repeat what was said there, or add other things. This stage is the final, or perfected, form of the essence of the message being sent. It is in this stage that you actually modify the flow of creative power in accordance with your desires, as enlightened by the power of Lord Wisdom. It is at this point that the magician should continue the ritual until the feeling of being in synch with the flow of power is felt.

7. Solemn and Silent Consumption of Sacralized Drink: To seal and make permanent the modifications caused by the magical utterances, the drink of immortality (a symbolic form of the haoma) is drunk. This is done in silence and while meditating on the absorption of the substance of the rite, allowing it to become part of the very fiber of the magician’s being.

8. Closing Formulas: The repetition of the Ashem Vohu and Ahunvar closes the gate on the communication with the realm of menog. The use of the traditional manthra “hamâ zor hamâ ashô bêt” (“May we all be one in asha”) is a way of reaching out into the world at large, to bring it into harmony with the will of the magician and with the cosmic order called asha. If the magician has a friendly attitude toward the world, rather than a hostile and nasty one, he or she is much more likely to be able to influence the events. This feeling of friendliness is a reflection of the friendship extended to us by Lord Wisdom.

9. Conclusion: The final manthra, “atha jamyât yatha âfrinâmi” (“Thus may it happen as I will”), makes it very clear that in the performance of these rites it is the will of the magician that is being expressed. When this manthra is spoken, focus your mind on the flame of Âtar. These rites set events into motion. Always be prepared for their results and be careful about what you wish for . . .