Rituals of Mazdan Magic
In this chapter we will present a series of rituals or magical operations. These rituals exist either as whole workings or as frameworks for individual workings. During the training outlined in chapter 4 you learned the most basic form of magical ritual. Here we will consider some traditional ways that this format can be expanded and tailored to individual needs.
It is possible to perform the rituals of original magic using English only. However, results will be more forceful with the use of the sacred manthras in Avestan and the use of Pahlavi in certain formulas. In general it can be said that the Avestan manthras and the Pahlavi formulas fuel the fire and open the gateway to the realm of menog, thus making the specific working of the individual more effective. Avestan manthras are to be spoken aloud in a clear and ringing voice, the Pahlavi formulas are recited in a lower voice, while English words are to be whispered or merely thought. In general it might be said that the old sacred languages are magical vehicles for the transmission of the will of the fravashi from the soul to the upper creative realms in menog.
An important difference between most rituals of a purely religious nature and those of a magical one is that it is extremely important for the mind and will of the magician to be fully engaged and in synch with the realms of menog and getig in order for the ritual to work. When performing the opening segments of the ritual it is sometimes necessary to repeat the rites and manthras several times until the magician feels that certain something, which tells him or her that the gate is open and the channel of communication has been established.
In the performance of magic the environment in which the work takes place can be of great importance.
Generally the most suitable places for magical operations are 1) significant locations in nature, 2) at the home altar, 3) in a sanctified temple of the Mazdan Way, 4) in a garden space.
In the most archaic age of the religion founded by Zarathustra, people did not worship in temples at all. Yasnas and other holy work were done in places in nature marked by their beauty and sacred feeling. For our purposes you should find such places close by where it would be possible to conduct your workings.
Of course 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. Over time the environment will take on its own sacred character shielded from all profane and daevic forces.
If there is a local 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.
One of the most powerful environments for magical work is the traditional Persian or One of the most powerful environments for magical work is the traditional Persian or Mazdan garden.
Rite of Self-Initiatory Dedication
The first phase of magical initiation takes place in the process of daily training. It is a progressive series of working events. At some time around the ninth month of this curriculum you may feel the need to take another step in the process of dedication, and you will want to move on. Only your conscience will guide you here.
Items Needed for the Initiatory Self-Dedication
1. A loose-fitting white shirt. A white cotton t-shirt will do. It should be new and never used for any other purpose than magical ritual. 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 made of organic material (cotton or wool). It should be from between 2/16 and 4/16 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 and also a guidance device in life to help the magician keep his or her consciousness and unconscious mind focused on willed aims and goals.
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 in spring water.
3. Stand before the khwan and ignite the flame. As you light the flame say, Yazdân ni Yâd, and when the fire is alight and burning brightly say, Nemase te Atarsh Mazdao. Then recite three Ashem Vohus and three Ahunvars.
4. Pause and meditate for a time upon Atar while you realize a sense of dedication, transformation, and a determination to transform yourself and the world around you into a better place.
5. Now put on the new white shirt. Then begin to tie the cord around your waist as shown in the diagram. While tying the front knot, recite two Ahunvars, then as you tie the back two knots recite an Ashem Vohu.
6. Now stand and face Atar and speak a formula that reflects the 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 Ahurahe_ Mazda_o_!
Taro_idite_ Angrahe_ Mainye_ush!
(Satisfaction for Lord-Wisdom! Scorn for the hostile spirit!)