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{{Fonte UR-KRUR}}

{{Fonte autoritativa|Pagina costruita sulle fonti primarie '''Gruppo di UR, ''UR — Rivista di indirizzi per una Scienza dell'Io''''', year I (1927), in which the Greek text of the so-called "Mithras Liturgy" was published for the first time in Italy, translated and commented on as ''Apathanatismos'' — '''[https://drive.google.com/file/d/1UM9xKHEVlp74l0Je_8ApgZbnp8zzGdy_/view ur_v1_1927 Drive ISI-CNV]'''. Parallel source: '''Albrecht Dieterich, ''Eine Mithrasliturgie''''' (Teubner, Leipzig 1903, 2nd ed. 1910, 3rd ed. with commentary by Otto Weinreich 1923). Included in the hermetic-magnetic wiki cluster as an encyclopedic entry on the operative texts of the late antique tradition recovered in the work of the Gruppo di UR.}}

The '''''Apathanatismos''''' (Ancient Greek ἀπαθανατισμός, "immortalization procedure", from ἀ-/ἀπό- privative + θάνατος "death") is a '''Greco-Egyptian ritual text''' from the 4th-5th century AD preserved in the ''Great Magical Papyrus of Paris'' (PGM IV.475-829, now at the Bibliothèque nationale de France), which describes an initiatic operation of '''regeneration and ascent of the initiate through the seven planetary heavens''' up to the vision and union with the "Supreme God". First published in 1903 by the German classical philologist Albrecht Dieterich under the title ''Eine Mithrasliturgie'' ("A Mithras Liturgy"), it was '''taken up, translated into Italian and commented on''' by the Gruppo di UR in issues 3-5 of year I (1927) of the journal as a '''cornerstone text''' of the operative procedures of the late antique initiatic tradition.

In the thought of the Paret-ISI-CNV School, the ''Apathanatismos'' represents — together with the '''[[Corpus Hermeticum]]''', the '''[[Papyrus Bruce]]''' Coptic-Gnostic and the ''Tabula Smaragdina'' of '''[[Ermete Trismegisto]]''' — one of the '''proof-texts''' of the existence in late antiquity of an '''operative practice''' that integrates divine invocation, breath control, visualization and cosmological ascent with outcomes '''consistent with those described by the internal alchemies of the East''' (cf. '''[[Alchimia e Magnetismo]]''' sect. XVI on Taoist ''neidan''). Its presence in the papyrus shows that the doctrine and practice of initiatic regeneration were operative '''within''' the Greco-Egyptian culture of Alexandria, independently of the hypothesis of a primary Indo-Shivaite origin (cf. Daniélou-Gordon White comparison in '''[[Alchimia e Magnetismo]]''' sect. XV.6).

== I. The Magical Papyrus of Paris and Dieterich's edition ==

The '''Great Magical Papyrus of Paris''' (Suppl. gr. 574 of the BnF) is one of the most important manuscripts of Greco-Egyptian magical literature to have survived from antiquity. Dated to the 4th-5th century AD, it contains a collection of rituals, invocations, formulas and operative procedures of various origins, predominantly Greco-Egyptian but with Jewish, Gnostic and Persian elements. The section PGM IV.475-829 — '''operative heart of the papyrus''' — describes a ritual of immortalization structured in seven invocatory ''Logoi'' that correspond to the ascent through the seven cosmic levels up to the vision of the "Supreme God".

In 1903 the classical philologist '''Albrecht Dieterich''' (1866-1908), professor at Heidelberg, published its critical edition with German translation and extensive historical-religious commentary under the title ''Eine Mithrasliturgie''. The attribution to the official Mithraic cult, supported by Dieterich, is today considered by the majority of scholars to be an over-interpretation: the text is more likely a '''syncretistic''' magical-theurgical composition from the Alexandrian area, in which elements of Mithraism merge with Neoplatonic theurgy, Hermetic cosmology and Jewish mysticism. It remains certain, however, that the ritual belongs to an '''actual operative tradition''' of late antiquity, not to mere literary speculation, and that the states of consciousness and phenomena described — luminous glow, mutation of the air, vision of the celestial gates, ascent through the spheres — are '''recognizable''' in analogous accounts of the later initiatic tradition (Gnostic, Hermetic, Sufi, Rosicrucian).

== II. The ritual structure: seven Logoi and ascent through the heavens ==

The ritual of the ''Apathanatismos'' is structured as a '''succession of seven invocatory Logoi''' (λόγοι, power-words, ritual formulas), each followed by precise bodily gestures and breathing techniques, resulting in a cosmological ascent through seven levels of the cosmos:

# '''First Logos''' (Initial Invocation): the celebrant invokes the elementary cosmic powers ("Begetter, First Genesis", etc.) and declares himself a son of the cosmic Mother
# '''Second Logos''' (Opening): the gates of heaven open; a breath falls upon the initiate; the celebrant must resist and direct his gaze upward
# '''Third Logos''' (Vision of the seven Gods of the cosmos): the celebrant sees seven young Gods with black hair, in white tunics, and seven Goddesses with serpentine faces — these are the ''Pòloi'' (Poles) and the ''Týchai'' (Fates) governing the four cosmic pillars
# '''Fourth Logos''' (Convergence of the solar rays): the invocation makes the Sun's rays converge on the initiate, who becomes their "center"; the young God with flame-like hair appears in a white tunic and scarlet cloak, with a fiery crown — '''Mithras-Helios-Aiôn'''
# '''Fifth Logos''' (Salutation to the Solar God): the celebrant greets the supreme God as "mighty King of great influence, highest among the Gods", and asks to be announced to the "transcendent good God" who generated him; he pronounces his own name and that of his mother, affirming that he has been "regenerated in this instant"
# '''Sixth Logos''' (The Seven Virgin Fates): the seven celestial Goddesses of Destinies appear, august virgins with serpentine faces, each of whom the celebrant greets with her ritual name
# '''Seventh Logos''' (Union and final vision): vision of the supreme God in the midst of light, with whom the initiate unites in the state of immortality

The '''bodily techniques''' described in the text are of great operative precision and attest to a refined technical knowledge:

* '''Breath control''': deep inhalation "from the divine", prolonged exhalation "emitting a bellow like the sound of a horn", compression of the ribs in the final phase of the Fifth Logos
* '''Posture and gaze''': the initiate stands '''still''', with his gaze "fixed in the spirit", and must sustain the convergence of the rays without averting his eyes
* '''Amulets''': kisses to the consecrated amulets are prescribed before certain invocations
* '''Voice''': the Logoi are pronounced with "fire and spirit from beginning to end"; the sequences of vowels (intelligible as magical-musical incantations, cf. ''Sefer Yetzirah'') are repeated "until you have completed the seven immortal Gods of the cosmos"

== III. The reading of the Gruppo di UR (1927) ==

In 1927 the Gruppo di UR — under the impetus of '''Julius Evola''' ("Leo", director of the journal) and '''Arturo Reghini''' ("Pietro Negri", Pythagorean, classical philologist, the expert in Ancient Greek in the group) — publishes in issues 3-5 of year I the first '''annotated Italian translation''' of the text, with philological introduction and operative notes. For the Group, the ''Apathanatismos'' is not an '''erudite object''' of religious history: it is an '''operative text''' that documents '''the same science''' that the Group is practicing and teaching, expressed in the cultural terms of late antique Alexandria.

The '''four doctrinal points''' that the Gruppo di UR extracts from the ritual and makes elements of its own operative encyclopedia are:

# '''Regeneration is real''', not metaphorical: the text explicitly declares that the celebrant, at the end of the Fifth Logos, is "'''made immortal among myriads of beings in this instant'''" — an operative statement, not a liturgical one; cf. '''[[La Doctrine du Corps Immortel]]''' by Giudicelli (1988) for the same twentieth-century formulation
# '''The ascent through the seven heavens''' corresponds — '''in structure''' — to the succession of the seven planets-metals of the alchemical tradition (Saturn-Lead, Jupiter-Tin, Mars-Iron, Sun-Gold, Venus-Copper, Mercury-Mercury, Moon-Silver; cf. '''[[Alchimia e Magnetismo]]''' sect. IV); the celebrant who crosses the cosmic gates of the magical papyrus performs '''the same work''' as the alchemist who "makes the metals rise to their planets"
# '''The inner Sun''': the "young God with flame-like hair" of the Fourth Logos is the '''inner Sun''' of the initiate, identical to the Indian ''Rasa'', the Taoist ''Ling-tai'', the alchemical ''Philosopher's Gold''; its vision and interiorization are the '''central point''' of the ritual
# '''The substantial identity between microcosm and macrocosm''': the ritual demonstrates '''operatively''' that the initiate who correctly invokes the cosmic powers '''finds them within himself''' — not as a poetic metaphor but as an experimental reality. It is '''the same''' microcosm-macrocosm identity of Hermes' ''Tabula Smaragdina'' (cf. '''[[Alchimia e Magnetismo]]''' sect. II)

== IV. Continuity with the practice of the School ==

For the Paret School, the ''Apathanatismos'' constitutes one of the '''proof-texts''' of the historical continuity of the initiatic tradition that the School preserves and transmits. Its specific techniques — '''vocal invocation''' with the use of vowel sequences, '''precise breath control''', '''progressive visualization''' of cosmic figures, '''structured ascent''' through successive levels, '''final state''' of immortalization — are '''the same techniques''' that recur, under other names and other cultural languages, in all the operative traditions documented by the wiki cluster:

* The '''[[Le Catene Magnetiche di Loggia|magnetic chain of the lodge]]''' of Kremmerz locally activates the analogous cosmic structure
* The '''[[Il Respiro Tripartito e i Tre Campi di Cinabro|tripartite breath]]''' of the Chinese tradition applies the same science of breath
* The '''[[Caduceo (Caduceus) — Risveglio Energetico|ascent of the Caduceus]]''' of the yogis retraces the same ascent through the levels
* The '''[[Le Tre Vie — Magia Mistica Yoga|Way of Magic]]''' (Abraxa, UR 1927) describes the identical process in the language of the School
* The '''[[La Doctrine du Corps Immortel|conquest of the immortal body]]''' by Giudicelli (1988) gives its twentieth-century formulation

The presence of the text in the papyrus of the 4th-5th century AD demonstrates that '''this is not modern syncretism''' but an operative tradition documented at least from late antique Alexandria, which the Gruppo di UR recognized and revived, and which the Paret School continues to transmit alive.

== V. Essential bibliography ==

* '''Albrecht Dieterich''', ''Eine Mithrasliturgie'', Teubner, Leipzig 1903 (1st ed.), 1910 (2nd ed.), 1923 (3rd ed. with commentary by Otto Weinreich) — '''[fundamental critical edition of the Greek text]'''
* '''Gruppo di UR''' (ed.), ''UR — Rivista di indirizzi per una Scienza dell'Io'', year I, issues 3-5 (1927), Rome — '''[first annotated Italian translation]'''
* '''Hans Dieter Betz''' (ed.), ''The Greek Magical Papyri in Translation. Including the Demotic Spells'', University of Chicago Press, 1986 (2nd ed. 1992) — '''[modern critical edition of all PGM, including PGM IV.475-829]'''
* '''Hans Dieter Betz''', ''The "Mithras Liturgy": Text, Translation, and Commentary'', Mohr Siebeck, Tübingen 2003 — '''[the most complete academic commentary on the ritual]'''
* '''Marvin Meyer''', ''The Mithras Liturgy'', Society of Biblical Literature, Atlanta 1976 — '''[accessible English translation with introduction]'''

== Sources ==

=== Primary sources of the UR-KRUR corpus ===

The primary source of reference for this page is the corpus of the journal '''Ur (1927-1928) and Krur (1929)''', edited by the '''[[Il Gruppo di UR-KRUR|Gruppo di UR]]''' directed by '''[[Julius Evola]]''' with the participation of '''[[Arturo Reghini]]''', Giulio Parise, Ercole Quadrelli, Guido De Giorgio, Luigi Valli and other collaborators. The three annual volumes were re-edited by Julius Evola under the title ''[[Introduzione alla Magia quale scienza dell'Io|Introduzione alla Magia]]'' (3 vols., Milan, Bocca / Casa Editrice Atanòr / Edizioni Mediterranee, various editions from 1955; critical ed. Mediterranee, Rome, 1971).

* '''Gruppo di UR''', ''Rivista Ur'', years 1927-1928 (12 issues each).
* '''Gruppo di KRUR''', ''Rivista Krur'', year 1929 (12 issues).
* '''Julius Evola''' (ed.), ''Introduzione alla Magia quale scienza dell'Io'', 3 vols., Edizioni Mediterranee, Rome, critical ed. 1971 (and subsequent reprints).
* French edition: '''Groupe d'Ur''', ''Introduction à la magie'', trans. Gérard Boulanger, Milan, Archè, 1984.

'''OCR Corpus Drive ISI-CNV''' — the entire corpus of the three UR-KRUR annual volumes is available in revised OCR: [https://docs.google.com/document/d/1ciJjfbz0b31bdhgyrWjF4n-f6xp9R-a0aJ5M0gdoZnU/edit Document Drive with the three complete annual volumes] (folder [https://drive.google.com/drive/folders/1tk69vD__YQqDugZiQKJdceWyJ2Pw6FU3 EVOLA UR KRUR]).

=== Historical-traditional framework ===

* '''Julius Evola''', ''La Tradizione Ermetica'', Bari, Laterza, 1931 (and reprints Mediterranee).
* '''Julius Evola''', ''Il Cammino del Cinabro'', Milan, Scheiwiller, 1963 (intellectual autobiography with first-hand account of the UR-KRUR experience).
* '''Arturo Reghini''', ''I Numeri Sacri nella Tradizione Pitagorica Massonica'', Rome, Atanòr, 1947.
* '''Arturo Reghini''', ''Per la Restituzione della Geometria Pitagorica'', Atanòr, 1935.
* '''Renato Del Ponte''', ''Evola e il magico Gruppo di UR'', Borzano (RE), SeaR, 1994.
* '''Gianfranco de Turris''' (ed.), ''Esoterismo e Fascismo'', Edizioni Mediterranee, Rome, 2006.

=== Secondary reference bibliography ===

* '''Hans Thomas Hakl''', ''Eranos: An Alternative Intellectual History of the Twentieth Century'', Equinox, 2013 (chapters on the Italian traditionalist school).
* '''Mark Sedgwick''', ''Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century'', Oxford University Press, 2004.
* '''Joscelyn Godwin''', ''The Theosophical Enlightenment'', SUNY Press, 1994 (for the context of the European esoteric revival).
* '''Marco Paret''', ISI-CNV materials on the Italian Hermetic tradition and the link between UR-KRUR, operative alchemy and magnetism of the School.

== See also ==

* [[Il Gruppo di UR-KRUR]] — the journal that published the first annotated Italian translation
* [[Evola e Reghini e la Tradizione Ermetica]] — the two animators of the publication
* [[Le Tre Vie — Magia Mistica Yoga]] — the programmatic article by Abraxa in issue 1
* [[La Dottrina del Corpo Immortale (UR 1927)]] — the article by EA that explicitly cites the Apathanatismos
* [[Saggezza Serpentina — Dvija Caduceo Kundalini]] — the article by Iagla on the symbols of regeneration
* [[Alchimia e Magnetismo]] — the axis-page of the cluster, section IV on the seven planets-metals and section XVI on the structural identity with neidan
* [[Ermete Trismegisto]] — the Tabula Smaragdina as an operative principle
* [[Le Catene Magnetiche di Loggia]] — the analogous operative practice of the Kremmerzian tradition
* [[La Doctrine du Corps Immortel]] — the twentieth-century formulation by Giudicelli
* [[Caduceo (Caduceus) — Risveglio Energetico]] — the symbol of initiatic ascent
* [[Il Respiro Tripartito e i Tre Campi di Cinabro]] — the science of breath in the Chinese tradition

[[Categoria:Testi sacri e operativi]]
[[Categoria:Tradizione Ermetica]]
[[Categoria:Gruppo di UR-KRUR]]

Apathanatismos/en - Cronologia

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