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  • Writer's pictureMateusz Zalewski-Grzelak

Methods in Magick IX: Theion Ergon and Homoiosis Theio

As with mastering a language, one must acquire the vocabulary, grammar, usage, cultural and situational context, style, circumstances, and relational skills to use the language fluently. Of course, we never wait to master a language until we use it; we learn it as we perform it.

Similarly with any form of craft or art, including magic. This method in magic will try to explain how we can raise our individuation to a high threshold and surpass our Daimon to make him more effective in high magic actions. This is an immediate requirement, because the law of pitch is necessary in order to be in harmony with the worlds with which we wish to act. To give a rough example: If an ordinary person, shouts something to a mass of people, he will be mocked and ridiculed, but put him in a charismatic leadership position and they will weigh his words and most likely he will even be praised for the same utterances! Similarly, if we do not excel in anything, if we do not rise to greatness, our words will carry little weight with the 'other side'. If we have proven ourselves with words and our name is carried by ancient stories and legends, we will have an agreeable influence as long as it is wise and solid. The other side is intelligent to a much greater degree than mortal man can comprehend. It does not need a brain and senses to think, register and feel, it is a completely different kind of intelligence and uses different interfaces, and they can use the human mind, senses and emotions at will when necessary.

So, to impress something, we have to take a likeness or superiority in ourselves and act it out! It is a hard task to learn how to develop an inner value, an inner truth, which is objectively confirmed by the other side and the heavenly worlds. Here there are no lies, no falsities, what is subjectively true can be objectively false, what is subjectively false can be objectively true, we cannot lie to the universe, and if our subjective truths and untruths coincide with their objective counterparts, then welcome to the land of notions beyond the imagination! Here you begin to know yourself, to form yourself, to carve the matter of your wholeness! Homoiosis Theio is incorporating an ancient concept of virtue, very similar to the way siddhi (powers) are acquired in Eastern yogas. Virtue is like a Platonic idea, it is a high order from which you derive behaviour, feelings and experiences that correlate with the measure of your individuation, ethos and nature. It needs to be trained and compreheded.

Can an "evil" person be virtuous? Of course, he can even misdirect his virtue. An excellent charismatic rhethor can use the art of "bene discendi" for a malevolent purpose. Just as high intelligence and reason can have horrific effects on society if used for a blind, erroneous, foolish, or malicious purpose. Instead of thinking of "good" and "evil," we can think about nature and its karman, inclinations. These are diverse and do not fit into such simple Manichean categories; we can further classify these natures into a societal "right or wrong" based on the premise that what preserves a certain healthy order in which people can flourish is "right" and the opposite, instigating chaos and discord, death and destruction is "wrong." What is "right" and what is "wrong" should be derived from insight and deep reason, calculating patterns in causality, supported by ethical rulership over our minds and emotions. A simpleton's "right" and "wrong" is always flawed and short-sighted, and if a simpleton were to create laws, we would all begin to destroy each other, hate each other, and relegate justice and jurisprudence to hell, revenge, lynching, and resentment. Namely, all the instincts of justice that are not institutionally regulated, that come out when justice fails, when people do not trust the courts and judges, when we do not experience justice.

Homoiosis Theio learns from philosophia naturalis, from philosophia humanis and philosophia divina, with "ecce homo", a humanity in the center. What can we learn from nature, from human beings and from the gods to become mortals with a stable, perfected, beautiful ethos? How should we implement this in our daimon? We do not need to be demigods to perform high magic, we just need to defend, strengthen, perfect and develop our nature, under close observation of the deities. Defend to avoid tartarism and bestiality, strengthen to accentuate, understand and amplify, perfect to have guidance and round out our alchemical works, progress because life ates a standstill and it is relatively short for a mortal to achieve any form close to excellence. We often have a sense of virtue, but when asked what it is, we do not know how to explain it. We behave in certain ways because we were taught to, but that is a socialized, automatic behavior. The first step to integrating virtues is to question our behavior and figure out what might be good about it. Then we extend our behavior to others, exchange perspectives, and try to understand them so that we have a reasonable reason to try to imitate and absorb them in a reasonable way, i.e., to integrate them just like the language we use in everyday life.

Theion Ergon is another case, namely when we are perceived, that is, when our homoiosis Theio is recognized by the spirits, the intelligencers, the Gods, and we receive their permission and blessing to proceed with the acts of high magic. Here it is worth to decide what is our duty. Is it a priestly duty to work for humanity as a Magoi, is it a royal duty to work behind the backs of politicians and societies and pursue goals to catalyze Heaven into the actions, arts and inspirations in the minds, hearts and souls of people without violating their will? Is it a wise duty to retire from the world as an intelligencer and commit in his daimon to engage posthumously in the world, from the assigned sphere and star? They all hold dangers and pitfalls that can quickly pull the rug out from under us, but there are also great achievements and wondrous miracles that are worthy and splendid as long as our nature can resist pride, attachment, inflation and delusions of grandeur. The best approach is "oh, this and that," when we appropriate something from our work, it captivates us. The best works are the byproducts of excellent work and conduct, they are never claimed as possessions. We just do our work and live our lives, what else is there?

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