The Royal Art of Magic: 10 Forbidden Truths About Power
Title: The Magical Path: Power, Initiation, and the Regal Tradition
Tags: #Tradition #Magic #Initiation #Power #Evola
- Magic as Superior Science – True magic transcends vulgar occultism, aligning with the ars regia—the royal art of spiritual dominion. It is not mere psychic manipulation but a path to primordial reintegration.
- Spiritual Virility – The magus embodies spiritual masculinity: dominance, sovereignty, and detachment. Unlike passive mysticism, magic demands active mastery over forces, both inner and outer.
- Power Attracts the Centered – Power seeks the initiate who has become an immovable axis—not the one who craves it. Desire for power scatters it; impassibility magnetizes it.
- Dangers of the Powers – Powers are perilous. If the initiate’s inner resolve wavers, they consume him. Mastery requires unbroken tension—like a pillar unmoved by torrents.
- Rejection of Powers is Absurd – Powers are intrinsic to the initiate’s metaphysical state, like nirvana. One does not “renounce” them—they are the chrism of his being.
- The Misunderstood Magus – The profane imagines a magus as an ordinary man with added “powers.” In truth, the magus is a different order of being—his desires and interests are transfigured.
- Magic vs. Technology – Modern technology mimics low magic: automatic, externalized effects. True magic is causal evidence, an emanation of the initiate’s unified being.
- The Heroic and Regal Path – Magic aligns with the warrior-initiate tradition, not priestly contemplation. The “hero” (Hesiod’s demi-god) reclaims the divine state through action.
- The Trial of Active Identity – Some traditions (e.g., Islamic esotericism, the Bhagavad Gita) teach that mastery over action is the test—transcending ecstatic passivity for sovereign manifestation.
- Beyond Good and Evil – The adept’s actions stem from the invariable middle—neither “good” nor “evil,” but from the center, where opposites dissolve in the impersonal will.
“Power is feminine: she obeys only him who does not seek her.”
On Magic and Its Powers
The term “magic” must be clarified beyond modern distortions—whether vulgar Anglo-Saxon pursuits of “personal magnetism” or the degraded forms of ancient ritualistic magic, which often amounted to mere manipulation of subtle forces for practical ends. However, limiting magic to these inferior expressions is shortsighted.
True magic aligns with higher initiatic traditions. The Persian Magi, for instance, were not mere sorcerers but bearers of a sacred science linked to power (mögen in Germanic roots). Even Christianity, while condemning “accursed” magic, retained the term magi for the three exalted figures at Christ’s birth—symbols of initiatic dignity. Renaissance Hermeticists like Cesare della Riviera spoke of magic as the art of restoring the primordial state, reopening the path to the “Tree of Life.” This is high magic, distinct from ceremonial theurgy or lower psychic operations.
Magic, in its pure form, is the ars regia—the royal art of spiritual dominion. It is experimental, active, and virile, opposed to passive mysticism or priestly mediation. The magus embodies the regal tradition, which surpasses the priestly in its direct connection to the divine. Ancient kings—Egyptian pharaohs, Roman pontifices maximi, Persian and Japanese emperors—were not mere rulers but living symbols of transcendent authority. The usurpation of such titles by priestly castes (as in Catholicism) marks a decline.
The magus does not seek power; power seeks him, drawn to his centered being, his impassible dominance. Power is feminine, requiring a masculine principle to command it. But this mastery is perilous: failure of inner resolve means being consumed by the very forces one sought to wield.
Powers are not toys for profane desires. The true magus is fundamentally different from ordinary men—his being transformed, his interests elevated beyond petty ambitions. What the vulgar mind imagines as “magical power” (wands, spells, instant effects) is a caricature. Real magic operates from a state of absolute knowledge-causality, where act and will are one.
Yet magical operations can serve as initiatic training—a “sport” of the spirit, forging discipline and control. Beyond this, the adept who has realized his essence may act impersonally, beyond good and evil, as an instrument of the “Center.” Such actions transcend human motives, reflecting the invariable middle where all oppositions dissolve.
Key Principles of Magical Power
- Power Seeks the Worthy – Not pursued, but attracted by one who embodies centrality, hardness, and renunciation. Desire for power repels it; impassibility commands it.
- The Danger of Powers – A lapse in resolve turns power against the wielder, reducing him below his former state.
- Rejection of Powers is Absurd – Powers are intrinsic to initiatic dignity, like nirvana to the awakened. One may refrain from using them, but not “reject” their essence.
- The Magus is Transformed – The possessor of true power is no longer an ordinary man; his desires align with his being, rendering vulgar ambitions meaningless.
- Magic is Not Miraculous – True magic is causal, evident, and conscious—unlike the mechanical “wonders” of degenerate or technological pseudo-magic.
- Magic as Initiatic Training – Lower operations can serve as discipline, but fixation on contingent effects is a deviation. The highest magic is action from the “Center,” beyond duality.
The regal and magical path is one of virile spirituality, opposed to priestly passivity. It restores the primordial tradition—where the king was god, the magus was sovereign, and power was the natural attribute of the awakened Self.