Theurgy as a Transformational Approach

We have already said more than once that all magical approaches to development, purification, and realization of the mind can be divided into two fundamental groups — the so-called “goetic” and “theurgic”.

From a matrix perspective on consciousness, the first approach consists in reducing the activity of destructive states of the psychocosmos, while the second consists in activating its ordering, cosmizing, and evolutive modes.

In other words, the entire “inner” essence of goetic practice consists in identifying and transforming destructive matrices — into their “original” variants, which, however, then require further “revivification,” realization, and filling with energy.

Similarly, theurgic practice, and especially “assuming divine forms,” on the inner level consists in training the mind to remain in these creative and constructive states, and thus in its gradual “illumination.”

At the same time, both approaches are not merely analytical exercises, and not even visualization exercises; they are energetic processes — of dissolving and constructing the corresponding matrices.

In other words, in its original and effective form, “inner goetia” is not “psychoanalysis,” but a Magical Ritual, performed according to all the rules and with all the necessary conditions observed. That is, it requires points of support, energy sources, means of protection, and neglecting these conditions is fraught not only with “ineffective” action but, as with any mistake in contact with demons, with loss of energy, illnesses, and even possession. An unlucky operator who thinks that “visualizing a demon” is merely “Jungian analysis” puts himself in great danger and endangers others.

In exactly the same way, “deity yoga” is a real theurgic operation, also requiring a highly responsible approach and compliance with a number of requirements. Neglecting these requirements is likewise fraught not merely with an “absence of results,” but with blinding shocks, even up to lethal danger.

At the same time, with the right attitude, both approaches are unsurpassed transformational actions, enabling rapid, effective purification and ordering of the mind.

If one regards “purification and awakening” precisely as a Magical practice, it can be seen as a quite integral path of development and freeing the mind’s flow, and therefore deserves close attention and careful study.

Activation of any accessible “divine matrix” not only makes it possible to “get a taste of light,” not only gives the mind a creative impulse, but also contributes to its overall state, bringing it one step closer to its enlightenment and fulfillment. Accordingly, the correct selection of matrices — accessible and appropriate for activation — as well as observing the conditions for their correct and safe awakening, is the most important task of the Magus who has set out on the path of self-perfection.

We have already mentioned that to activate a matrix, it is necessary to consider four main characteristics:

1. the deity’s “Body” — visualization or contemplation of its form, image, and attributes;
2. the deity’s “Speech” — the Name (or, at least, energetically significant epithets). In Eastern Traditions, this function is performed by the deity’s mantra;
3. the deity’s “Mind” — discovering the characteristics of the mind inherent in being in a given matrix, knowledge of the basic “character traits,” and features of the deity’s manifestation;
4. the deity’s “Energy” — establishing the “bridge” (transitus) necessary for the “revivification” of the matrix, its activation. This condition is the most complex and may be achieved by being in a place of special activity of the deity (for example, Delphi for Apollo or Abydos for Osiris), by interacting with its energetically potent image (for example, a “miraculous” icon), by offering offerings “pleasing” to the deity (for example, wine to Dionysus), and so on.

On the other hand, no less attention must be given to preparing the practitioner: activating some matrices, for example, may require fasting or abstinence, whereas for others — on the contrary — a ritual feast or sexual activity may be needed.

If all the necessary conditions are observed and the activation of the matrix is successfully carried out, it begins to “live” in the mind “independently,” attracting increasing energy into its field and “adjusting” the accessible areas of the psychocosmos to itself.

In precisely this way, Vajrayana practitioners achieve the “realization of the Yidam,” gradually identifying their mind with one or another Enlightened matrix, and directing all the energetic currents of their body and mind into it. Obviously, Christian mystics also achieved enlightenment or “deification” (theosis) in the same way, bringing their minds into alignment with the supreme matrix of the divine Logos. It is clear that achieving such an absolute state is the “maximum program” of theurgic practice; however, less large-scale realizations can also be expressed in significant harmonization of the mind.