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{{Fonte UR-KRUR}}

{{Fonte autoritativa|Pagina costruita sulla fonte primaria '''Iagla [Ercole Quadrelli], ''Esperienze: La Legge degli Enti''''' in '''Gruppo di UR, ''UR''''', year I (1927), pp. 168-176 (n. 6) — '''[https://drive.google.com/file/d/1UM9xKHEVlp74l0Je_8ApgZbnp8zzGdy_/view ur_v1_1927 Drive ISI-CNV]'''. Autobiographical document by Iagla on the reactions of the subtle world that occur in response to magical action.}}

«'''The Law of Entities'''» — subtitle «'''Experiences'''» — is an autobiographical article published by '''Iagla''' (pseudonym of '''Ercole Quadrelli''') in the sixth issue of the journal '''[[Il Gruppo di UR-KRUR|UR]]''' year I (1927), pp. 168-176, in which the author presents his '''personal experiences''' concerning a law that governs the relationship between the magical operator and the so-called '''«entities»''' of the subtle world. The «law of entities» — formulated by Iagla — states that '''every magical action produces a reaction of equal intensity in the subtle world''', analogous to Newton's third law of mechanics, and that '''this reaction, if not absorbed by the operator''', '''discharges along «lines of least resistance»''' onto other beings linked to the operator by '''bonds of sympathy or blood'''.

The article constitutes one of the '''most serious doctrinal documents''' of the UR-KRUR corpus, because it formulates with great clarity an '''operative principle''' that the initiatic tradition has always known but rarely exposed so explicitly. For the Paret-ISI-CNV School, it is a text to be meditated upon carefully because it clarifies '''the price''' of authentic magical action and '''the conditions''' of responsible practice.

The central point is of a '''technical-operative''' nature, not moral: Iagla does not speak of guilt or punishment, but of a '''natural and impersonal law of the subtle world''' analogous to the physical laws of the material world. Whoever operates magically '''must know''' that their actions propagate in the subtle world and return in the form of reactions; initiatic maturity consists in '''knowing how to take''' these reactions upon oneself and in '''not letting them discharge''' onto beings linked by blood or affection to the operator.

== I. The formulation of the law ==

Iagla presents the law in a formulation that has the clarity of an axiom:

«''It appears to me that in the world of «entities» there exists a law of necessity, comparable to the physical law of action and reaction. When one creates a resistance against the vortex of an entity, one creates the cause of an effect; even more so, when one performs a magical action. The effect is a reaction, that is, a force of the entity, which turns against the one who resists or acts. If the operator knows how to resist, the force discharges elsewhere, BUT IN ANY CASE IT DISCHARGES. The «lines of least resistance» then are constituted by persons bound by a bond of sympathy, or even of blood, with the one who acts.''»

The five elements of the law:

# '''«Entities» exist''' in the subtle world — vortices of force, intelligences, presences, dynamic configurations — whose operative reality initiatic experience confirms. They are neither pure abstract concepts nor fantastic personifications: they are '''real entities''' of the subtle plane, endowed with their own qualities, dynamics, laws
# '''Magical action is an interaction''' between the operator and these entities — whether it is a matter of '''resistance''' (the operator not succumbing to the forces of the entity that assail them) or of '''active action''' (the operator directing subtle forces towards a determined end). In both cases, one '''creates the cause of an effect''' in the subtle world
# '''The effect is a reaction of analogous nature''' to the action/resistance performed, and inevitably turns '''against someone''' — it does not disappear, it does not dissolve, '''it must find a recipient'''. This is the key point: '''the energy set in motion must discharge'''. There is no «neutral absorption»: the conservation of energy in the subtle world is as rigorous as in the physical world
# '''If the operator knows how to resist''', that is, if they are strong enough and fixed enough not to suffer the reaction, '''the force is not annulled — it is redirected'''. It seeks another «line of least resistance». And '''by natural and impersonal law''', the lines of least resistance are the persons linked to the operator '''by bonds of sympathy (affection, friendship, love) or of blood (family)'''
# '''The affective or blood bond''' functions as a «'''psychic tube of communication'''» between the two persons: the energy repelled by one '''flows''' through this tube and discharges onto the other. This happens independently of the will of both the operator and the person struck

Iagla reports this from '''direct experience''': «''This, I know from experience; and this knowledge opened my eyes to a world of new meanings''». It is not speculation: it is '''an observation made by repeatedly seeing in one's own work''' how the reactions occurred and where they struck.

== II. The verifications and observed phenomena ==

Iagla adds observational details of great precision. The reactions to his own magical actions, when he resisted their direct grip, manifested with these traits:

* '''Anticipatory vision''' of the fact that was to happen to the target person, '''even from a distance of cities'''. The vision was '''precise''' (not vague), '''verifiable a posteriori''' (the event then actually happened), '''accompanied by a sense of resolution''' — «analogous to the resolution of the paroxysmal crises I mentioned before, analogous to the evidence of a chord that harmoniously closes a musical phrase». Exactly like a sound wave that comes to rest on the final tonic
* '''Sequence of discharge paths''': first the reaction attempted to discharge '''onto the operator's mind''' (states of asthenia, distrust, exaltation), then onto their organism (somatic manifestations), then onto the practical order of their life (losses, setbacks, accidents). Only after '''all these paths had been parried''' by the operator, the reaction sought a third path: it discharged onto others
* '''Selectivity''' of the discharge: not onto any person, but '''specifically''' onto persons linked by affection or blood to the operator. Iagla observes that close friends, relatives, loved ones were the targets — not strangers

Iagla expresses '''clearly his personal reaction''' to these findings: «''I do not hide that by these facts — the most significant are recent — I have been greatly shaken''». He is not a neutral observer: he is a man who has discovered a mechanism that involves him gravely, and who honestly questions his own responsibility.

== III. The doctrinal implications: pacts, vicarious atonement ==

Iagla derives from the law of entities three doctrinal implications that '''clarify''' classic traditions of esotericism:

# '''The possibility of «pacts»'''. In tradition there are multiple references to '''pacts''' that the initiate can make with powers of the subtle world, and to '''prices''' paid for acquired powers. Iagla recognizes that these pacts '''correspond to an operative reality''': it is possible to pay «with another currency», that is, with '''values of physical and material life''' (health, money, relationships, life of loved ones) '''for the degree and power conquered in the supra-sensible'''. The «apparently inexplicable afflictions and miseries of saints and initiates» find here their explanation: '''they are not gratuitous tribulations''', but '''consequences''' of magical and initiatic actions, according to the law of entities
# '''Vicarious atonement'''. The Christian doctrine (and of other traditions) of '''vicarious atonement''' — a righteous one who takes upon themselves the sins of others and atones for them, obtaining redemption in exchange — Iagla recognizes it as '''operatively true''': «''it is possible to remove supernaturally the evils and «sins» of others, but on condition of taking them upon one's own person''». In the light of the law of entities, vicarious atonement is '''a conscious decision''' of an initiate who '''welcomes''' the reactions that should discharge onto others, and '''absorbs''' them into their own being. It is the doctrine of the '''Suffering Servant''' of Isaiah 53, and it is the doctrine that Christianity applies to Christ
# '''Protection through the discipline of purification'''. Iagla observes — and this is the most important operative point for the disciple — that '''the law of entities can be partially defused''' through a rigorous '''discipline of detachment'''. «''The discipline of «purification», so insisted upon in magic, the realization of impassibility, neutrality, detachment, destroys the communication. [The discharge lines] are paralyzed as soon as one masters every attachment and closes oneself to every affective resonance''». Whoever no longer has «psychic tubes» of intense affective bond no longer offers points of least resistance onto which the reaction can discharge

The implication is severe: the '''authentic''' initiate of the Dry Path, who has realized detachment, '''causes no harm''' to those around them with their magical actions, '''because there is no longer psychic sympathy''' that acts as a channel. But whoever operates magically '''while remaining in intense affective bonds''' — beloved spouse, children, close friends — '''risks''' seeing those persons become the involuntary recipients of the reactions of their operations.

== IV. Iagla's choice: refusal of the pact ==

Iagla explicitly presents his personal choice in the face of the discovery of the law:

«''I however accepted no pact, made no concession. Not out of fear, not out of selfishness, but out of contempt for compromises and for the will of absolute lordship. I almost completely succeeded in parrying the blows that turned successively to the mind (states of asthenia, distrust, exaltation, etc.), then to my organism, then to the very order of practical things in which I found myself''.»

His choice — '''not to accept any pact''' of exchange, even at the cost of suffering the reactions oneself — is the attitude of the Perfected One according to the Dry Path: '''absolute lordship''' even in the face of difficulty, '''not to compromise''' with the subtle forces. It is a position of great initiatic nobility, but '''it is not automatically accessible to everyone''': it requires an already very advanced inner quality.

However — and here lies the gravity of the personal problem that Iagla exposes — '''after having parried the reactions in himself''', apparently the lines poured onto other beings ('''not by his choice, but by natural impersonal law'''). And Iagla wonders, '''honestly and with anguish''', if this means that his personal lordship was not full enough, if there was a way to '''annul''' the reaction rather than redirect it:

«''Is it possible, from there, to act in any sense, in «evil» as in «good»; is it possible, by sufficient force and sufficient renunciation, to escape the effects, to remain standing among blows that do not touch, above every law — but is it also possible to annul the effects, to suspend them in the void? Is it possible, in other words, to break the law of action and reaction of the entities? […] This, as of today, I do not know; and I would consider it a great personal fortune to meet someone who, further along than I, knew and would tell me.''»

It is the question of a '''truly serious''' initiate seeking a more advanced master. Iagla cites Meyrink's ''The Golem'' (II, p. 403, 405) as a text that made a '''great impression''' on him for the light it shed on the question.

== V. The doctrine of «purification» as protection ==

The operative point that the Paret-ISI-CNV School draws from the article is capital for anyone who seriously practices the initiatic discipline. The «'''purification'''» that magical treatises constantly speak of '''is not moralistic taboo''': it is '''technical protection'''. The renunciation of attachments, impassibility, emotional detachment — they have no value of ascetic renunciation as an end in itself, but are '''the conditions''' for:

* The operator '''not to be caught''' by the reaction returning from their action
* The '''discharge channels''' towards persons linked by affection to be '''closed''' (because affective tubes no longer exist)
* The action to become '''more precise''' (a passionate operator is '''partial''', a detached operator is '''surgical''')
* The '''absolute lordship''' of the magical tradition of the Perfected One to be effectively realizable

Hence the apparent paradox: '''the most severe masters of detachment''' (the great Indian yogis, the desert monks, certain rigorous Sufis, the Rosicrucians of the Schmidt line) are '''also''' the most operatively effective. Not because they have «more power» in a fanciful sense, but because '''they leave no parasitic discharges''' either on themselves or on others.

Conversely — and this Iagla explicitly declares — '''the apprentice who operates magically while still living in intense affective bonds''' does things '''dangerous''' for the people they love. This is one of the profound reasons why tradition requires '''a long preliminary work''' before true magical action, and why action is done '''in a lodge chain''' (cfr. '''[[Le Catene Magnetiche di Loggia]]''') rather than individually: the chain distributes the action and collectively absorbs its reactions.

== VI. The law of entities in the School cluster ==

Iagla's article illuminates many practices and doctrines of the Paret-ISI-CNV School and the broader wiki cluster. In particular:

* The practice of '''[[Le Catene Magnetiche di Loggia|Kremmerzian magnetic lodge chains]]''': the chain operates '''collectively''' on a problem or a person, and the reaction is '''distributed''' among the members, attenuated. It is an institutional form of managing the law of entities
* The '''doctrine of detachment''' in the French magnetists of the early nineteenth century (Du Potet, Cahagnet) and in the Kremmerzian tradition: the magnetizer '''must not be moved by personal affection''' towards the patient, '''for the protection of both'''
* The practice of '''[[Le Acque Corrosive|corrosive waters]]''' as a violent method: it produces more intense but also riskier reactions in the sense of the law of entities. Hence further reason for caution
* The doctrine of the «'''immortal body'''» (cfr. '''[[La Doctrine du Corps Immortel]]''' by Giudicelli): only the initiate who has built the immortal body '''is truly above''' the law of entities, because they no longer offer points of grip either on themselves or through affective tubes
* The practice of the '''Pater Noster''' prayer in magical-Christian traditions: «''ne nos inducas in tentationem, sed libera nos a malo''» is precisely '''a request for protection''' from the reactions of entities

Iagla, with his honesty as an observer, has given the School — and anyone who knows how to read his article — a '''fundamental key''' to understanding the price, the responsibility, and the operative structure of authentic initiatic practice.

== VII. Bibliography ==

* '''Iagla''' [Ercole Quadrelli], ''Esperienze: La Legge degli Enti'', in ''UR — Rivista di indirizzi per una Scienza dell'Io'', year I (1927), n. 6, pp. 168-176 — main primary source
* '''Gustav Meyrink''', ''Il Golem'' (1915), Italian trans. E. Rocca, Foligno 1926 — cited by Iagla for the reflection on overcoming the law
* '''Giuliano Kremmerz''', ''La scienza dei magi'' (Opera Omnia) — on the discipline of detachment as protection
* '''Albrecht Dieterich''', ''Eine Mithrasliturgie'', Teubner, Leipzig 1903 — on the relationship between invocation and reaction of entities
* '''Eliphas Lévi''', ''Dogme et Rituel de la Haute Magie'', Paris 1854-56 — on the doctrine of astral action and reaction
* '''René Guénon''', ''L'erreur spirite'', Paris 1923 — on the problem of subtle entities and their effects
* '''Mircea Eliade''', ''Le Yoga: Immortalité et Liberté'', Paris 1954 — on «powers» (siddhi) and their risks

== 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 years have been 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 years is available in revised OCR: [https://docs.google.com/document/d/1ciJjfbz0b31bdhgyrWjF4n-f6xp9R-a0aJ5M0gdoZnU/edit Drive Document with the three complete years] (folder [https://drive.google.com/drive/folders/1tk69vD__YQqDugZiQKJdceWyJ2Pw6FU3 EVOLA UR KRUR]).

=== Historical-traditional framework ===

* '''Julius Evola''', ''La Tradizione Ermetica'', Bari, Laterza, 1931 (and Mediterranean reprints).
* '''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 mother journal
* [[Le Tre Vie — Magia Mistica Yoga]] — the programmatic article by Abraxa
* [[Apathanatismos]] — the ritual of immortalization of the Magical Papyrus of Paris
* [[Saggezza Serpentina — Dvija Caduceo Kundalini]] — the figure of the Perfected One who offers no grip
* [[Sub Specie Interioritatis]] — Reghini's direct experience
* [[Le Acque Corrosive]] — violent methods and their risks
* [[Morfologia Occulta]] — the bodily structure within which reactions occur
* [[Le Catene Magnetiche di Loggia]] — the collective management of the law of entities
* [[Alchimia e Magnetismo]] — the axis page of the cluster
* [[La Doctrine du Corps Immortel]] — the conquest of the immortal body as final protection

[[Categoria:Testi sacri e operativi]]
[[Categoria:Tradizione ermetica]]
[[Categoria:Gruppo di UR-KRUR]]
[[Categoria:Esperienze iniziatiche documentate]]

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