The Magus’s Realizations
Development — the expansion of the mind as a subject–object unity — may proceed in two ways: by transforming its subjective component (the “aware” part) or by transforming its “objective field,” the aware component.
In previous discussions, we have repeatedly noted that Magic is, above all, a Way of active acts— a Way of realization through acts. In other words, the Magus transforms his mind primarily by influencing the milieu — the field toward which this mind is directed. At the same time, the Myth we describe treats as the meaning and foundation of all manifested existence the cosmos’s self-cognition in its individual aspects. At first glance, it may be unclear how the Magus’s striving toward free realizations can contribute to the self-cognition of the Great Spirit.
On the one hand, there arises the notion that the realization of desires helps translate potential reality into actuality and thus fulfills the world-process. And this is, of course, so. Yet here we encounter the difficulty of defining desire itself — the difficulty of distinguishing desire from whim, need, or caprice. Only with a clear understanding of what is to be realized, and why, can we speak of the expansion of mind through the realization of desires.
It is perfectly clear that the non-manifestation of something at a given moment does not mean the absence of that which may (and therefore strives to) manifest. Unfortunately, “purification,” “deliverance” from negative qualities or inclinations is often reduced to their suppression— to non-manifestation, to a transfer from actual existence into potential. Yet any potential reality always strives to actualize; and the longer it is denied that possibility, the more forcefully it will later burst outward.
The Magus’s acts are precisely such actualization: the accomplishment of what must be accomplished, the manifestation of what must be manifested — where by manifestation we mean the transfer of an object from the sphere of cognition as a single “noumenon,” a “thing-in-itself,” into cognition in its aspects, in its energies.
We have said that it is for this very reason that the Magus does not restrain himself and does not suppress his impulses — although, and this is exceedingly important, he nevertheless strives to control their arising.
Thus, on the one hand, the Magus’s realizations are directed toward the actualization of his potencies, toward the fulfillment of ripened desires, and thereby toward securing the ground for his development.
However, the meaning and purpose of magical activity are not exhausted by mere, banal actualization.
We have already said that by “magical realization” we mean any meaningful, goal-directed, and structured act, regardless of how “ordinary,” or, on the contrary, ornate it may appear. In this sense, the realization of the Magus’s desires forms an interconnected chain of acts, since the Way of development presupposes “chain” events — those in which each act закономерно follows from the preceding ones and just as закономерно continues into those that follow. In other words, each realization not only completes a stage, but also establishes the conditions for the next development.
Thus occurs the Magus’s “construction of Wyrd,” and even the evolution of his Orlög. The Magus cognizes himself precisely in his realizations. They open for him not only the possibilities of self-control, the development of mind, its ordering and integration; they also allow him, consciously and purposively, to shape the course of further evolution, laying foundations for subsequent fulfillments.
In effect, the aware and controlled flow of realizations — which is the Magus’s life — constitutes the most effective path of his development (with the proviso that this is true only for those for whom this Way is, in essence, harmoniously fitting). This is so, first, because Wyrd is brought into maximal correspondence with Orlög; and second, because Orlög itself is corrected — even to the point of going beyond its limits.
The realization of desires by the Magus thus also signifies self-cognition. What the Magus does is directed toward the disclosure and actualization of essential aspects of his mind, the manifestation of his individuality, and the development of awareness. “Realization for the sake of realization” is wholly meaningless, since, torn from the context of the Way, it may contribute either to development or to degradation. “Realization for the sake of awareness” means a clear understanding of what, why, and for what purpose the Magus acts: which potencies he realizes thereby, and which seeds he sows. With such understanding, the Magus’s life is transformed into an alchemical process — a transmutation of his being from limited embodied existence into the infinite and eternal gaze of the Great Spirit.
Depth of Awareness
What Do Magi Do?
Step by Step
Adeptship and Enlightenment
Ends and Means
Condensation of Mind
Severing Obstacles
Liberating and Enslaving Actions
I can=wants=needs
Identity
In the context of the multitude of structural variations accumulated over the centuries
Is it?
And what is BEHIND this?
Hello! You are talking about choosing and creating your own vector of the Path, which may be relevant for a Mage who has achieved significant Power, but what if implementations are directed without any general calculation, just to maintain and develop their magical perception of the world, their doors and windows of Power? That is, acting based on their impeccable nature and desire to become a bit stronger, but is it bad without such a distant target? Many traditions describe a complete transition from a human to a magical system of description/perception of the world after which the Mage begins to ‘see’ and I think is capable of managing their actions so skillfully, but this requires personal Power, and those who are trying to achieve such a transition need to at least occasionally try to look beyond the boundary to feel where to go?
Any realization has three aspects.
The first is the obvious results of the realization – the embodiment of its fruits in the current world.
The second – by principle of similarity, any realization serves as a ritual for subsequent realization.
The third – follows from the second – the realization is a consequence of an earlier ritual (a simpler realization) in the past.
Considering that each realization has all three aspects, we encounter an infinite pyramid of realizations where the past connects through the present to the future.
Enmerkar has repeatedly emphasized that a magician has no non-magical actions. Any action of a magician – from key realizations on the path to scratching an ear – is a ritual and a consequence of earlier rituals.
In life, this means that even a step taken on the Earth with meaning and awareness of its ritual power (for example, with the Seal of Freshness and Purity) can realize the magician’s intention and embody it.
The repeated actions of a magician, where he hones the ritual, are called Practice. Practice integrates singular rituals into a multiplicity vortex, amplifying it many times over.
The temporal aspect of realization is particularly remarkable when the intention is embodied within a single day, while the resources for embodying this intention were reserved years ago and through the practices and rituals of completely different magicians – as a byproduct of their actions.
Maintaining the multitude of reflections of realization through projecting all their aspects into the future is quite a difficult task for the mind, so it will be enough to be guided by magical intuition – through Inspiration turning the nose of the Boat of Realization towards the axis of maximum Probability. One must believe in magical intuition. 🙂 The growth of the Power of Awareness – is a beacon indicating that the realization is going correctly.
The importance of the growth of the Power of Awareness also lies in the fact that it expands the number of energetic matrices of Realizations in the Magician and, as a consequence, allows embodying what was previously inaccessible. The principle of balance (principle of partnership, principle of sacrifice) also holds great significance. The balance of the Power of Awareness of the magician with the Complexity of the Realization provides the optimal path. The absence of Balance can be temporarily compensated by long Practice, Borrowing of Power, the Core of Life’s Power, Sacrifice, and Selflessness.
Doctor! Can you give a specific example based on the text “The temporal aspect of realization is especially remarkable when the intention is embodied within a single day, while the resources for embodying this intention were reserved years ago and through the practices and rituals of completely different magicians – as a byproduct of their actions”?
I think this way: if you take something, you should give something back. Your comment appeared either accidentally or inevitably after my question about not understanding the meaning of magical realization and how it differs from non-magical realization. More precisely, I don’t understand the pathos surrounding this topic. Well, magical realization—so what? If a person is a magician, it’s unlikely to interest them as a topic of expression. Regarding the given conditions, the existing properties of the system, as far as I know people, we relate to them calmly, we don’t talk about them, and we don’t particularly notice them.
I’ve set aside the topic of realization for now. But from your comment, I thought the following: this is still a process to be explored, but what is, is. I clearly observed my reaction to your multi-layered logic made up of, in my opinion, impeccable components. Impeccable in the sense that anyone with any worldview would agree that this is so. Indeed, all the individual statements are separate conclusions and seem not to contradict the world. And from them, there’s a beautiful construction. It’s amazing. I looked at it as if it were an unseen building.
But I derived a conclusion that is not about realization but about my own thinking. For some reason, it works at the intersection of perspectives. I need someone else’s opinion on a question to be able to make my own conclusion—not to support my view, but specifically for understanding. I know myself quite well and I realize where I have gaps—in the ability to neatly categorize and structure. Here, I precisely experience incompleteness. I can sense the lack of harmony very well and I’ve even learned to articulate it in the form of a question. For now, I can’t quite separate and arrange everything like that. If I ask a question myself, I will circle around, gather data, compile it, and dwell on it for a long time before circling back. On the other hand, if someone lays everything out like that, I can quickly and in a matter of seconds reassemble everything into a cohesive whole.
It was amusing to feel the missing part of my thinking like that and my reaction to the fact that this part can come from outside. And to see all of this as a process.