Ceremonial magic
From Wikipedia, the free encyclopedia
Ceremonial magic is a broad term used to encompass a wide variety of long, elaborate, and complex rituals; it is named as such because the works included are characterized by ceremony and a myriad of necessary accessories to aid the practitioner. It can be seen as an extension of ritual magic, and in most cases synonymous with it. Popularized by the Hermetic Order of the Golden Dawn, it draws on such schools of occult thought as Hermetic Qabalah, Enochian magic, Thelema, and the magic of various grimoires.
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[edit] Renaissance magic
The term originates in 16th century Renaissance magic, referring to practices described in various Medieval and Renaissance grimoires and in collections such as that of Johannes Hartlieb. Georg Pictor uses the term synonymously with goeteia. James Sanford in his 1569 translation of Agrippa's 1526 De incertitudine et vanitate scientiarum has "The partes of ceremoniall Magicke be Geocie, and Theurgie." For Agrippa, ceremonial magic was in opposition to natural magic. While he had his misgivings about natural magic, which included astrology, alchemy, and also what we would today consider fields of natural science, such as botany, he was nevertheless prepared to accept it as "the highest peak of natural philosophy". Ceremonial magic, on the other hand, which included all sort of communication with spirits, including necromancy and witchcraft, he denounced in its entirety as impious disobedience towards God.[1]
[edit] Revival
Starting with the Romantic movement, in the 19th century, a number of people and groups have effected a revival of ceremonial magic.
[edit] Francis Barrett
Among the various sources for ceremonial magic, Francis Barrett's The Magus embodies deep knowledge of alchemy, astrology, and the Kabbalah, and has been cited by the Golden Dawn, and is seen by some as a primary source. But according to Aleister Crowley, perhaps the most influential ceremonial magician of the Modern era, much of it was cribbed from Cornelius Agrippa's Libri tres de occulta philosophia.
[edit] Eliphas Levi
Eliphas Lévi conceived the notion of writing a treatise on magic with his friend Bulwer-Lytton. This appeared in 1855 under the title Dogme et Rituel de la Haute Magie, and was translated into English by Arthur Edward Waite as Transcendental Magic, its Doctrine and Ritual.
In 1861, he published a sequel, La Clef des Grands Mystères (The Key to the Great Mysteries). Further magical works by Lévi include Fables et Symboles (Stories and Images), 1862, and La Science des Esprits (The Science of Spirits), 1865. In 1868, he wrote Le Grand Arcane, ou l'Occultisme Dévoilé (The Great Secret, or Occultism Unveiled); this, however, was only published posthumously in 1898.
Lévi's version of magic became a great success, especially after his death. That Spiritualism was popular on both sides of the Atlantic from the 1850s contributed to his success. His magical teachings were free from obvious fanaticisms, even if they remained rather murky; he had nothing to sell, and did not pretend to be the inititate of some ancient or fictitious secret society. He incorporated the Tarot cards into his magical system, and as a result the Tarot has been an important part of the paraphernalia of Western magicians. He had a deep impact on the magic of the Hermetic Order of the Golden Dawn and later Aleister Crowley, and it was largely through this impact that Lévi is remembered as one of the key founders of the twentieth century revival of magic.
[edit] The Golden Dawn
The Hermetic Order of the Golden Dawn (or, more commonly, the Golden Dawn) was a magical order of the late 19th and early 20th centuries, practicing a form of theurgy and spiritual development. It was probably the single greatest influence on twentieth century western occultism. Concepts of magic and ritual that became core elements of many other traditions, including Wicca,[2][3] Thelema and other forms of magical spirituality popular today, are drawn from the Golden Dawn tradition.
[edit] Aleister Crowley
Crowley often introduced new terminology for spiritual and magical practices and theory. For example, he termed theurgy "high magick" and thaumaturgy "low magick". In The Book of the Law and The Vision and the Voice, the Aramaic magical formula Abracadabra was changed to Abrahadabra, which he called the new formula of the Aeon. He also famously spelled magic in the archaic manner, as magick, to differentiate "the true science of the Magi from all its counterfeits."[4]
[edit] The practice of ceremonial magic
[edit] Grimoires
A grimoire (pronounced /grɪˈmwɑr/) is a textbook of magic. Books of this genre, typically giving instructions for invoking angels or demons, performing divination and gaining magical powers, have circulated throughout Europe since the Middle Ages.
Magicians were frequently prosecuted by the Christian church, so their journals were kept hidden to prevent the owner from being burned.[1] Such books contain astrological correspondences, lists of angels and demons, directions on casting charms and spells, on mixing medicines, summoning unearthly entities, and making talismans. "Magical" books in almost any context, especially books of magical spells, are also called grimoires.
[edit] Enochian magic
Enochian magic is a system of ceremonial magic based on the evocation and commanding of various spirits. It is based on the 16th century writings of Dr. John Dee and Edward Kelley, who claimed that their information was delivered to them directly by various angels. Dee's journals contained the Enochian script, and the table of correspondences that goes with it. It claims to embrace secrets contained within the apocryphal Book of Enoch.
[edit] Organizations
Among the many organizations who practice forms of Ceremonial magic aside from the Golden Dawn are the A:.A:. (Argenteum Astrum), the O.T.O. (Ordo Templi Orientis), the A.O.R. (Ancient Order of the Rosicrucians), the B.O.T.A. (Builders of the Adytum), the F.L.O. (Fraternitas LVX Occulta), and in Canada, The Order of the Temple of Archallem.
[edit] See also
[edit] Notes
- ^ Charles G. Nauert, Jr., Magic and Skepticism in Agrippa's Thought, Journal of the History of Ideas (1957), p. 176
- ^ Colquhoun, Ithell (1975) The Sword of Wisdom. New York: G.P. Putnam's Sons.
- ^ Phillips, Julia (1991) History of Wicca in England: 1939 - present day. Lecture at the Wiccan Conference in Canberra, 1991.
- ^ (Crowley, Magick, Book 4, p.47)
[edit] References
- Barrett, Francis. The Magus
- Hall, Manly P. The Secret Teachings of All Ages
- Mathers, S.L. MacGregor and Aleister Crowley. The Lesser Key of Solomon
- Waite, A. E. The Book of Ceremonial Magic
