La Legge degli Enti/en

📖 Fonte primaria: corpus Ur (1927-1928) — Krur (1929)
Questa pagina deriva direttamente dal corpus della rivista Ur (1927-1928) e Krur (1929) curata dal Gruppo di UR sotto la direzione di Julius Evola con la partecipazione di Arturo Reghini, Giulio Parise, Ercole Quadrelli, Guido De Giorgio, Luigi Valli, Ercole Quadrelli (Abraxa) e altri collaboratori. Le tre annate sono state riedite a cura di Evola con il titolo Introduzione alla Magia quale scienza dell'Io. Documenti Drive ISI-CNV: 📖 UR-KRUR — Corpus integrale OCR rivisto — le tre annate complete della rivista (Ur 1927, Ur 1928, Krur 1929) in formato Google Doc consultabile. 📁 Folder EVOLA UR KRUR — cartella Drive ISI-CNV con tutti i materiali UR-KRUR e l'opera evoliana correlata. Edizione di riferimento: Julius Evola (a cura di), Introduzione alla Magia quale scienza dell'Io, 3 voll., Edizioni Mediterranee, Roma, ed. critica 1971. Trad. fr.: Introduction à la magie, trad. Gérard Boulanger, Milano, Archè, 1984.

Template:Fonte autoritativa

«The Law of Entities» — subtitle «Experiences» — is an autobiographical article published by Iagla (pseudonym of Ercole Quadrelli) in the sixth issue of the journal 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 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 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 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 (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: Drive Document with the three complete years (folder 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.