Other Magic
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Every action of a manifested being takes place under the influence of a system of two interacting stimuli — the drive to satisfy needs and the drive to obtain pleasure — which, though interdependent, can be experienced as distinct motivational schemes.
Alongside contacts with “one’s own reflections,” the ritual activity of the Magi has always been aimed at interactions with other forms of mind.
It is easiest for the mind to accumulate Power either by entering into interaction with one who possesses that Power or by objectifying within itself those states in which that Power is available.
To understand what “kind of destruction” a Magus is dealing with means either to accept that destruction as necessary (and perhaps even to facilitate it), or to oppose it.
The Divine Healer — Raphael — is the force of “transparency,” of the “health of currents,” manifesting both on the macro- and on the psychocosmic level as the system’s striving for self-control, self-protection, self-organization, and self-differentiation.
The Magus does not lose joy while passing through pain, does not lapse into aggression when immersed in battle, does not fall into the trap of indifference while striving for equilibrium
Ziminiar — the “Emperor of the North” who blocks the mind’s actualizing, creative activity, “freezing” and paralyzing its living flow.
At the heart of all magical operations lies the establishment of a connection between the object (a thing or an idea) to which the Magus’s will is applied directly and the object upon which the final effect is to be produced; therefore, the Law of Analogies underpins all approaches to Magic.
Falling into contemplativeness proves to be as destructive as falling into activity, and both of these tilts deprive the stream of mind of fullness and stability, and therefore — of freedom.
“Ministering” spirits, in their opposition, ensure the dynamic equilibrium of a system, yet they also hinder the integration of its component dualities.
By identifying his nature and aligning the current flow of his mind with its essential characteristics, the Magus brings about both microcosmic and macrocosmic change, contributing to the harmonization of mind itself.
Whatever Way of development the evolution of the mind follows, from the standpoint of the process of manifested being it comprises three principal stages: affirmation, negation, and integration.
By using the “adoption of divine forms” to evolve the mind, one can locate and objectify powerful ascending currents within oneself that transform the psychocosmos and accelerate its development manifold.