Original Magic by Stephen E. Flowers

I have, yet again, had a pleasure of reading a book by Stephen E. Flowers. As the title suggests, this book deals with the religio-magical views of the ancient Persians.

Why the Interest in Iranian Magic?

I answered this question in my review of Adrian Goldsworthy’s Rome and Persia – The Seven Hundred Year Rivalry and will share the answer here as well:

The Corded Ware Culture came about as a result of the invasion of Steppe Pastoralists (sometimes known as Indo-Europeans or Aryans) from today’s Ukraine into Central Europe. There, they met (or conquered, rather) the Early European Farmers – and from this union, the Corded Ware Culture was born. To somewhat simplify matters, the Corded Ware Culture gave rise to the Germanic, Latin (i.e. Roman), Celtic, and Slavic peoples of Europe. Not only that, but the origins of the Iranian (Persian) and Vedic cultures can also be traced to the Corded Ware Culture. For more information, see the following video by Survive the Jive: Aryan Invasion of India: Myth or Reality?

Moreover, when observing the picture below, it becomes apparent why an entity such as myself, carved out of Swedish granite, would find an appreciation for and, to a certain extent, affinity with ancient Iran and India. Thus, when I read about Iranian or Vedic tradition, I gain deeper insights into our own heroic past.

Dark green = genetical closeness. Thanks to Waters of Memory (active with that username on Telegram, X, and Instagram) for the picture.

Definition of Magic

The term magic is a constant source of confusion, thus the author defines magic early on in the book in the following way:

‘Magic: We use this term in its original sense of the arts and sciences of the Magians, or magavans, of ancient Iran. These arts and sciences give the practitioner access to the realm of causation and form a bridge between menog (the celestial world) and getig (terrestrial existence). For the individual, the ultimate aim of magic is happiness (Av. ushta). But on a greater level, magic should contribute to the hastening of the Frashokereti, or “Making Wonderful” – this is the time when all created things will fulfill their ultimate purpose and attain a state of permanent happy order.’

Stephen E. Flowers – Original Magic. Page 3.

He goes on to note that a sorcerer (as opposed to a magician) is someone solely interested in bringing about changes in the environment for his own convenience and who is only concerned with gaining temporal power and pleasure. In my humble opinion, these aims are not necessarily contradictory – at least not the pursuit of power; after all, you need to attain power to be able to enact positive change. Historically speaking, magic often denotes the religious practices of one’s own, whereas sorcery often denotes the practices of one’s enemies. Christians often prefer the term ritual as opposed to magic.

Persian Influence on Judaism and Christianity

Since I often talk about Pagan influences on Christianity – in The Germanization of Early Medieval Christianity by James C. Russel, for example (review) – I thought it was interesting to read about the Persian influence on Judaism.

‘However, a number of key concepts that would exert enormous importance on Jewish magical lore were clearly introduced by Persians. Among these concepts were a systematic angelology and demonology; myths of a coming savior-ruler (messiah), the judgement of the dead, the bodily resurrection of the dead, and even the philosophical basis of a true monotheism. The Hebrew myth of Genesis also owes much to Iranian symbolism: first man and woman, destructive influence of the serpent, and the presence of a cosmic tree.’

Stephen E. Flowers – Original Magic. Page 14.

From the passage above, we can surmise that the Persian influence was quite significant. In a later chapter the author discusses the Persian origins of angels. Germanic Pagans do, of course, know the cosmic tree as Yggdrasil.

Ahuras and Daevas

I thought the following note on terminology was interesting:

‘In general the gods are called ahuras (lords). The Avestan word ahura is cognate to Sanskrit asura, which was later demonized in India. These terms are also related to the Germanic word ansuz, “a god.” Another old name for an archaic god was daeva, which the Iranians demonized but the Indians retained as a positive term for the divinities (devi). The awareness of this archaic level of Iranian myth gives depth and richness to our understanding of the philosophical level of the Magian tradition. It also makes it clear that Zarathustra’s reform was more a reinterpretation of the tradition rather than an overthrow of it.’

Stephen E. Flowers – Original Magic. Page 23.

This points to the shared origin of the traditions. It also shows how traditions can diverge and develop into distinct religions.

Zarathustra and Ahura Mazda

The author says the following of Zarathustra, also known as Zoroaster, the founder of Zoroastrianism. This reminded me of the Neoplatonic view of The One.

‘Zarathustra, who had been a trained professional priest, radically reformed the pantheon of the ancient Iranians. Through his insight he was able to see the philosophical basis of the gods and goddesses of the Indo-European pantheon. The main insight of his vision was that the only true and absolute godhead is Ahura Mazda – Lord Wisdom, or “pure focused consciousness.” This is an entity, which is pure light, unity, and goodness, beyond other forms of duality. This being is devoid of any anthropomorphic character, and the name itself suggests androgyny, ahura is masculine, while mazda is feminine.’

Original Magic. Page 26.

The author notes that Zoroastrianism became less radically monotheistic in its later stages. Interesting stuff!

Conclusion

As most of my esteemed readers probably know, I am an avid enjoyer of Flowers’ work – thus it will come as no surprise that I recommend Original Magic – The Rituals and Initiations of the Persian Magi as well. In addition to many interesting insights, the book contains a twelve-month curriculum for those who wish to go deeper (similar to what you can do with the Runes). I am currently meditating on the Tarot (which I will post about later), but I might return to this book later on in order to get further acquainted with the Persian esoteric tradition. The book has 171 pages. Moreover, it also got a warm recommendation from Payam Nabarz, author of The Mysteries of Mithras (review), and for those interested in Mithras, both books are recommended. Good stuff!