WikiBot: Traduzione inglese automatica via DeepSeek di Le Tre Vie — Magia Mistica Yoga

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Traduzione inglese automatica via DeepSeek di Le Tre Vie — Magia Mistica Yoga

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{{Fonte autoritativa|Pagina costruita sulla fonte primária '''Abraxa, ''Le Tre Vie''''' in '''Gruppo di UR, ''UR — Rivista di indirizzi per una Scienza dell'Io''''', year I, issue 3 (March 1927), pp. 45-49 — '''[https://drive.google.com/file/d/1UM9xKHEVlp74l0Je_8ApgZbnp8zzGdy_/view ur_v1_1927 Drive ISI-CNV]'''. Programmatic article on the three methods of initiatic realization, it constitutes one of the opening texts of the Group's operative encyclopedia.}}

«'''Le Tre Vie'''» is a brief theoretical treatise published in March 1927 in the third issue of the journal '''[[Il Gruppo di UR-KRUR|UR]]''' signed by '''Abraxa''' — one of the Group's pseudonyms, traditionally attributed to a third collaborator distinct from Evola and Reghini (likely Giulio Parise). The article presents in a concise and didactic form the '''traditional typology of the three methods''' of initiatic realization: the '''Humid Way''' or mystical, the '''Dry Way''' or magical, and the '''Tantric Way''' or the "violent path". It constitutes one of the programmatic cornerstone texts of the journal, because it establishes the '''doctrinal framework''' within which to place all the other operative articles of the following years.

In the thought of the Paret-ISI-CNV School, Abraxa's article represents one of the '''clearest typological syntheses''' ever produced in Italian on the methods of the initiatic tradition, and provides the coordinates to recognize to which way each practice belongs — exercise, ritual, experience — that the initiate encounters on their path. The distinction among the three ways is not exclusive (an initiate may traverse them successively or use them alternately), but it is '''operatively decisive''': each requires a different quality of spirit and preparation, and the methods appropriate to one way can be destructive if applied to the wrong temperament.

== I. The common principle: creating the being-two ==

For Abraxa, '''the common secret''' of the three ways lies in a single preliminary operation: "'''create in yourself a being-two'''". The author formulates it with great technical precision:

«''You must detach — first imagining it and then realizing it — a superior principle, which opposes itself as a whole to everything you habitually refer to yourself — instinctual life, thought, feeling — that controls, contemplates, and measures it in clear knowledge moment by moment. You will be two: you before the 'other' — and you will know the meaning of 'inner dialogues', the inner commanding and obeying, the inner asking and obtaining counsel.''»

The work, ultimately, '''consists of a 'reversal'''': making the 'other' the 'me', and the 'me' the 'other'. Depending on whether '''the active principle''' (the operator's active consciousness) knows how to '''place itself in one or the other''' of the two principles, the difference among the three ways is determined. This preliminary operation — creating internal duality as a premise for all subsequent work — is the '''same''' that recurs in all the operative traditions of the wiki cluster: the '''[[Sdoppiamento Lefebure (corpo fisico/spirituale → passato)|sdoppiamento]]''' of the hypnotic-magnetic tradition, the ''''witness''' of the yogic tradition, the ''Augenblick'' of the German mystics, the '''[[Caduceo (Caduceus) — Risveglio Energetico|awakening of the Caduceus]]''' of the Hermetists, the Neoplatonic ''hypostasis''.

== II. The Humid Way — the mystical method ==

The '''Humid Way''' — also called '''mystical''' — is that in which the active principle '''remains in the lower part''' (soul, feeling, desire, need) and reaches toward the 'other' (Christ, the Master, the Divinity, the Absolute) in a relationship of '''love, abandonment, renunciation, adoration'''. It is the classic way of Christian mysticism, Indian bhakti-yoga, loving Sufism, Spinoza's amor dei intellectualis. Abraxa describes it with these words:

«''The I [of the mystic] does not transform itself there; it remains instead in the feminine part made of desire, of need, of thirst, and as soul it reaches toward Him in a surge of renunciation, of love, of adoration, of complete dedication. Sui juris non esse, to die completely to one's own will, to give oneself to God with inner humility and poverty, consecrating every act to Him with pure faith, wanting nothing for oneself.''»

The article identifies '''three structural limits''' of this way, which render it incomplete from the perspective of the integral esoteric tradition:

# '''The persistence of dualism''': in the union proper to love, the beloved and the lover communicate but remain distinct persons, lacking '''identity'''; "thus even at the heights of Christian mystical theology you will see a dualism persist, which rarely gives way to the true transformation according to substance into the 'other'"
# '''The passive and dependent character''': the relationship of desire and love "is negative and dependent, has a character of need; and to reverse it into the purely affirmative, central, self-sufficient essence of solar natures requires a leap in quality and a daring, for which the nature of the preceding mortification creates, in the mystic, a serious prejudice"
# '''The state of revelation instead of integration''': "transcendent states appear in a situation of revelation: you do not remain integrated in them, but passive and uprooted under their striking power of miracle". Abraxa cites Ruysbroek: "''A vast sea, made of burning white flames, where creation resolved into fire burns; the fire is immobile, burning upon itself''" — and ''The Light on the Path'' § 12: "''You will enter the Light, but you will never touch the Flame''"

The Humid Way therefore has its great value — it is the way of Christian saints, of Indian bhaktas — but it does not fully realize, according to Abraxa, what the integral initiatic tradition calls '''identity''': the beloved remains 'other', the Flame remains untouched. It is the way of '''[[Albedo]]''' without '''Rubedo''', of contemplative union without total transmutation.

== III. The Tantric Way — the path of self-excess ==

The '''Tantric Way''' (or '''Dionysian''', or '''the violent path''') instead operates through '''exasperation to the point of self-excess''' of the energies of the lower nature. It is the "tragic, sacrificial way, the violent and orgiastic Dionysian ecstasy". Abraxa explicitly refers to other works by Evola that document it in depth:

«''In Evola, in his writing on Dionysus published by 'Ignis', as also in what he expounds on the Tantras in his 'L'Uomo come potenza', you will find the best indications on the subject.''»

This way works through '''overwhelming''' the lower plane by means of such an intensification that it breaks and releases the higher energy. It is the way that has always required — in authentic Tantric schools, in the Dionysian mysteries of antiquity, in the orgiastic rites of certain Syrian and Phoenician traditions — a '''most iron''' initiatic direction to avoid degenerating into simple dissolution. Abraxa names it but — programmatically — does not insist on it, indicating that it is not the main way of the journal nor of the work suggested to readers. For the Paret-ISI-CNV School, it is the way discussed in '''[[Lo Yoga della Potenza di Evola]]''', '''[[Cavalcare la Tigre di Evola]]''' and, under other languages, certain currents of eighteenth-century '''[[Confraternita dellAurea Rosacroce|initiatic magnetism]]'''.

== IV. The Dry Way — the magical-solar method ==

The '''Dry Way''' — also called '''solar''' or '''magical''' — is the '''method proper to the UR Group''' and the one Abraxa expounds most detailedly, with concrete operative instructions. The fundamental principle is to '''consciously and volitively bring oneself into the superior part''' of one's being, identifying with the superior and subsistent principle, and to fortify it progressively until it becomes master of the entire being:

«''You will create not unconsciously and passively as the mystic does, but consciously and volitively, a duality in your being; you will then place yourself directly in the superior part, you will identify yourself with that superior and subsistent principle. Slowly, but ever more, you will fortify this 'other', which is yourself, you will create supremacy for it, until it can hold under itself and entirely dispose of all the powers of the natural part.''»

The Dry Way requires a '''specific discipline''' that Abraxa describes in its elements:

# '''Discipline of strength and sobriety''' — '''without any 'moral', religious, or utilitarian intention''', and without any preconceived belief or philosophy. Purification here is not penance but '''structural construction''' of the superior nucleus
# '''Reference to primitive Buddhism''' as a starting disciplinary model: the aim is to create "''an equilibrium, a firmness, the quality of a life master of itself, free with respect to itself, cleansed of that 'mania' (taṇhā) which is instinctuality''"
# '''Only after''' the constitution of the nucleus, the eventual use of "'''corrosive waters'''": the alchemical expression for '''violent methods''' (toxic substances, use of wine and woman, suspension of breath) — which '''presuppose the fixed nucleus''' and which without it "by dissolution would lead you not above but below the human condition". Fundamental technical warning: '''Tantric methods applied without the preliminary magical preparation are destructive''', as many historical cases have demonstrated
# '''Transformations provoked by direct method''', but always with the principle that "'''the whole being, ready, pliable, reaffirms itself, digests and lets itself be digested and rises whole, leaving nothing behind'''". The image used by Abraxa is that of the swimmer: "''in the same way as a swimmer who catches the course of a wave, takes it up and lets himself be carried by it; but where he arrives, he himself arrives and rejoins himself, remaining affirmative, hard, central''"

The '''fulfillment''' of the Dry Way is described by Abraxa in extraordinarily precise terms, which the School recognizes as a faithful description of an actually realized state:

«''The solar and golden nature in you can then break the equilibrium and be the strongest: then the other — your ego, your senses, your mind — will be under you. And then you can also suspend them: render them inert, neutralized, fixed: it is the Silence, the 'extinction of mania', the dissipation of the fog. Then in your cleansed, clarified, celestial, superterrestrial eye, the cyclic, titanic, integral vision will flash: you will see your transcendental essence, the destiny of beings and all things, and the kingdom of 'Those who are'. You will conceive the mode of the act in the free state, of immaterial motion acting outside any space or body with a timeless creative rapidity. The center in you will amalgamate with the universal non-becoming nature, and from it will draw a divine virtue that turns into miraculous powers. You can then turn to the knowledge of the Names and to the nuptials with the 'houses' and the 'planets'. You will be initiated.''»

== V. The typology in the School cluster ==

Abraxa's schema of the three ways has enormous '''diagnostic utility''' in the work of the Paret-ISI-CNV School, because it allows recognizing to which modality each transmitted practice belongs and directing the student toward the method most conformable to their inner quality. Schematically:

* '''Humid Way (mystical)''': it is found in the practices of abandonment, contemplative prayer, dedication, love-bhakti. In the wiki cluster, the pages '''[[Donato — La Chirurgia senza Anestesia e le Applicazioni Terapeutiche|Donato]]''', '''[[Brice de Beauregard — Il Magnetismo Angelico|Beauregard]]''' and '''[[La Cura Magnetica delle Ferite — Paracelso, Goclenius, Van Helmont|magnetic cure of wounds]]''' show its applications in the therapeutic field
* '''Dry Way (magical-solar)''': it is the main way of the UR Group and the School. To it belong the practices of '''[[Sub Specie Interioritatis|detachment-witness]]''' by Reghini, the '''[[Apathanatismos|ritual of immortalization]]''' from the Magical Papyrus of Paris, the exercise of '''[[Sull'Attitudine dinnanzi alla Morte|attitude before death]]''' by Leo, the constitution of '''[[Le Catene Magnetiche di Loggia|magnetic chain]]''' (UR 1927 n. 5)
* '''Tantric Way (self-excess)''': treated mainly in Evola's books ('''[[Lo Yoga della Potenza di Evola]]''', '''[[Cavalcare la Tigre di Evola]]''') and in the specific currents of Tantrism studied by the Group in KRUR 1929

The article "Le Tre Vie" therefore has a '''map function''': it allows the initiate to know ''where they are'', ''what they are doing'', ''toward what they are going'', and ''which methods are suitable for them''. For this reason, in the School's thought, it is considered one of the '''essential propaedeutic texts''' that every serious student of the hermetic work should have clear before delving into specific practices.

== VI. Bibliography ==

* '''Abraxa''', ''Le Tre Vie'', in ''UR — Rivista di indirizzi per una Scienza dell'Io'', year I, issue 3 (March 1927), pp. 45-49 — primary source
* '''Julius Evola''', ''Dioniso'', in ''Ignis'' (1925) — source indicated by Abraxa for the Tantric way
* '''Julius Evola''', ''L'Uomo come potenza. I Tantra nella loro metafisica e nei loro metodi di autorealizzazione magica'', Atanòr, Rome 1926 (later ''[[Lo Yoga della Potenza di Evola|Lo Yoga della potenza]]'', 1949) — source indicated by Abraxa
* '''Julius Evola''' (edited by the UR Group), ''Introduzione alla Magia'', vols. 1-3, Bocca/Scheiwiller/Edizioni Mediterranee, 1955-1971 — the anthology collection
* Jan Marcel Maria '''Ruysbroek''', ''Opera omnia'', ed. Surius (quoted textually by Abraxa)
* ''La Luce sul Sentiero'' (Mabel Collins, 1885), § 12 (quoted by Abraxa for the Light/Flame difference)

== See also ==

* [[Il Gruppo di UR-KRUR]] — the mother journal
* [[Evola e Reghini e la Tradizione Ermetica]] — the two animators
* [[Apathanatismos]] — the operative ritual published in UR 1927 nn. 3-5
* [[Sub Specie Interioritatis]] — Reghini's text on the realized dry way
* [[Sull'Attitudine dinnanzi alla Morte]] — operative exercise by Leo in the dry way
* [[Saggezza Serpentina — Dvija Caduceo Kundalini]] — Iagla on the symbols of regeneration
* [[Lo Yoga della Potenza di Evola]] — the treatise on the Tantras (Tantric way)
* [[Cavalcare la Tigre di Evola]] — the practice of riding the energy (Tantric way in the age of dissolution)
* [[Alchimia e Magnetismo]] — the axis page of the cluster
* [[Sdoppiamento Lefebure (corpo fisico/spirituale → passato)|Sdoppiamento]] — the technique of "creating the being-two" in the magnetic tradition
* [[Caduceo (Caduceus) — Risveglio Energetico]] — the symbol of the initiatic ascent

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

Le Tre Vie — Magia Mistica Yoga/en - Cronologia

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