Various Paths of Witchcraft – Ceremonial Magick

Ceremonial Magick Definition
Ceremonial Magick: Ceremonial Magick is one of the most complicated systems of spiritual attainment in the world. It is a mixture of Jewish, Christian, and ancient Egyptian philosophy mixed with ancient Indian and Chaldean ideas spiced with a hint of earlier Paganism. This is mixed with the ceremonial aspects of Catholicism and Masonry. It usually heavily involves the study of the Kabbalah, the mysticism of the world put into Jewish and Judeo-Christian terms.

source: Truth About Psychic Powers, Donald Michael Kraig

Ceremonial Magick:
The object of ceremonial magick is to stimulate the senses, to power-up the emotions, and to firmly conceptualize the purpose of the operation—which is to create a transcending experience to unite Personality with the Divine Self. To this end, rituals, symbols, clothing, colors, incenses, sound, dramatic invocations and sacraments are selected in accordance with established “correspondences” of one thing to another to transport the magician towards a mystical reality.

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Ceremonial Magick

Ceremonial magic is generally defined as magic in which the practitioner uses specific rituals and invocations to call upon the spirit world. Also called high magic, ceremonial magic uses as its base a blend of older occult teachings–Thelema, Enochian magic, Kabbalah, and other various occult philosophies are typically incorporated.

Ceremonial vs. Natural Magic

Ceremonial magic differs from natural magic, or low magic.

Natural magic is the practice of magic in accordance with the natural world–herbalism, etc.–while ceremonial magic involves the invoking and control of spirits and other entities. Although there is much more to it than this–ceremonial magic in and of itself being fairly complex–these are the main surface differences. Ultimately, the main purpose of performing high magic is to bring the practitioner closer to the Divine itself, whether that is in the form of a deity or another spiritual being.

Origins of Ceremonial Magic

In the late sixteenth century, a translation of Heinrich Cornelius Agrippa’s De incertitudine et vanitate scientiarum described “ceremoniall magicke” as containing two parts, “Geocie and Theurgie,” or goetia and theurgy. Although this was the first documented use of the term ceremonial magic, the practices involved had been around for at least a century or two, as the rituals have been noted in the grimoires of early Renaissance and medieval-era magical practitioners.

Over the years, numerous European occultists studied and practiced many of the rituals and ceremonies still in use today. Francis Barrett was an Englishman, born in the late eighteenth century, who studied metaphysics, the Kabbalah, natural occult philosophy and alchemy. Long intrigued by the writings of Agrippa, and by other esoteric texts, Barrett wrote a work entitled The Magus, heavily influenced by Agrippa’s works, and purporting to be a magical textbook focusing on herbalism, the use of numerology, the four classical elements and other correspondences.

The French occultist Alphonse Louis Constant, better known by his pseudonym Éliphas Lévi, lived in the 1800s, and was part of a number of radical socialist groups. An avid Bonapartist, Lévi developed an interest in the Kabbalah, and subsequently magic, as part of a group of radicals who believed that magic and the occult were essentially a more advanced form of socialism. He was fairly prolific and wrote a number of works on what we today call ceremonial magic, as well as books on spiritualism (The Science of Spirits) and the secrets of the occult (The Great Secret, or Occultism Unveiled).

Like Barrett and Agrippa, Lévi’s flavor of ceremonial magic was heavily rooted in Judeo-Christian mysticism.

Ceremonial Magic Today

During the Victorian era, spiritualist and occult groups flourished, and perhaps none is as well known as the Hermetic Order of the Golden Dawn. This secret society embraced ceremonial magical practices, although it eventually imploded when members couldn’t seem to agree on the actual religious beliefs of the group. Like their predecessors, many Golden Dawn members were Christians, but there was an influx of Pagan beliefs brought in that eventually led to the fragmenting of the Order.

Many of today’s ceremonial magic practitioners trace their roots to the teachings of the Golden Dawn. Ordo Templi Orientis (O.T.O.) is an international organization which was originally modeled on Freemasonry. During the 1900s, under the leadership of occultist Aleister Crowley, O.T.O. began to include elements of Thelema as well. Following Crowley’s death, the organization has seen a number of changes in leadership. Like many ceremonial magic groups, membership includes a series of initiations and rituals.

Builders of the Adytum (B.O.T.A.) is a Los Angeles-based ceremonial magic tradition that carries influence from both the Golden Dawn and the Freemasons. In addition to group ritual work, B.O.T.A. offers correspondence classes on Kabbalah, astrology, divination, and many other aspects of occult studies.

Although information on ceremonial magic often seems to be limited, this is due in part to the need for secrecy within the community. Author Dion Fortune once said of the teachings of ceremonial magic, “Secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them.”

Today, there is a great deal of publicly available information on the practice and beliefs of high magic, or ceremonial magic. However, it is said that the information out there is incomplete and that it is only through training and work that a practitioner can unlock all of the secrets of ceremonial magic.

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Ceremonial Magic

Ceremonial magic or ritual magic, also referred to as high magic and as learned magic in some cases, is a broad term used in the context of Hermeticism or Western esotericism to encompass a wide variety of long, elaborate, and complex rituals of magic. 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 philosophical and occult thought as Hermetic Qabalah, Enochian magic, Thelema, and the magic of various grimoires.

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 goetia.
James Sanford in his 1569 translation of Heinrich Cornelius 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 sorts of communication with spirits, including necromancy and witchcraft, he denounced in its entirety as impious disobedience towards God.

Revival
Starting with the Romantic movement, in the 19th century, a number of people and groups have effected a revival of ceremonial magic.

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[according to whom?] 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 Agrippa’s Three Books of Occult Philosophy.

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 initiate 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.

Hermetic Order of 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. Some aspects of magic and ritual that became core elements of many other traditions, including Wicca, Thelema and other forms of magical spirituality popular today, are partly drawn from the Golden Dawn tradition.

Aleister Crowley
English author and occultist Aleister 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 of Horus. He also famously spelled magic in the archaic manner, as magick, to differentiate “the true science of the Magi from all its counterfeits.”

Magical tools
The practice of ceremonial magic often requires tools made or consecrated specifically for this use, which are required for a particular ritual or series of rituals. They may be a symbolic representation of psychological elements of the magician or of metaphysical concepts.

In Magick (Book 4), Part II (Magick), Aleister Crowley lists the tools required as a circle drawn on the ground and inscribed with the names of god, an altar, a wand, cup, sword, and pentacle, to represent his true will, his understanding, his reason, and the lower parts of his being respectively. On the altar, too, is a phial of oil to represent his aspiration, and for consecrating items to his intent. The magician is surrounded by a scourge, dagger, and chain intended to keep his intent pure. An oil lamp, book of conjurations and bell are required, as is the wearing of a crown, robe, and lamen. The crown affirms his divinity, the robe symbolizes silence, and the lamen declare his work. The book of conjurations is his magical record, his karma. In the East is the magick fire in which all burns up at last.

Grimoires
A grimoire /ɡrɪmˈwɑːr/ is a record of magic. Books of this genre, are records of magical experiments and philosophical musings, giving instructions for invoking angels or demons, performing divination and gaining magical powers, and have circulated throughout Europe since the Middle Ages.

It is common belief that magicians were frequently prosecuted by the Christian church, so their journals were kept hidden to prevent the owner from being burned. But it is also a well-known fact that church and the rabbi keep records of demonic activity and exorcism too in their own magical records which were used for similar record keeping. Some claim that the new age occultism is a sham and borrowed heavily from these old record books by the religious. Such books contain astrological correspondences, lists of angels and demons, directions on casting charms, spells, and exorcism, on mixing medicines, summoning elemental entities, and making talismans. Magical books in almost any context, especially books of magical spells, are also called grimoires.

Enochian magic
Enochian magic is a system of ceremonial magic centered on the evocation and commanding of various spirits that was the magical exploration made by an English occultist Dr. John Dee. 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. It is a widely held belief that these revelations were personal and specific to Dee’s life and reality and borrowed on imagination heavily.

Organizations
Among the many organizations which practice forms of ceremonial magic aside from the Golden Dawn are the A∴A∴, Ordo Templi Orientis, and the Builders of the Adytum.

References:
The Llewellyn Encyclopedia
Patti Wigington, ThoughtCo.com
Wikipedia 

Eclectic Wicca/Witchcraft

The Merriam Dictionary defines the word ‘eclectic’ as meaning “selecting what appears to be best in various doctrines, methods, or styles .” Eclectic Wiccans (and eclectic Pagans, who are a very similar group) do just that, sometimes on their own and sometimes in informal or formal groups.

Overview of Eclectic Wicca
Eclectic Wicca is an all-purpose term applied to witchcraft traditions, often ​NeoWiccan (meaning modern Wiccan), that doesn’t fit into any specific definitive category.

Many solitary Wiccans follow an eclectic path, but there are also covens that consider themselves eclectic. A coven or individual may use the term ‘eclectic’ for a variety of reasons. For example:

Mixed and matched traditions: A group or solitary may use a blend of beliefs and practices from several different pantheons and traditions.
Modified traditions: A group could be an offshoot of an established tradition of Wicca, such as Gardnerian or Alexandrian, but with modifications to their practice that make them significantly different from that original tradition.
Uniquely individual practices: An individual may be creating his or her own tradition of beliefs and practices, and because this system can’t be defined as something else, it is usually defined as eclectic.
Uninitiated practitioner: A solitary may be practicing what he or she has learned from publicly available sources on Wicca, but not be using oathbound, initiatory material, and so recognizes that his or her practice is eclectic.
Because there is often disagreement about who is Wiccan and who isn’t, there can be confusion regarding existing lineaged Wiccan traditions, and newer eclectic traditions. Some would say that only lineaged covens (based on traditional practices) should be permitted to call themselves Wiccan. By that reasoning, anyone who claims to be eclectic is, by definition, not Wiccan but Neowiccan (‘new’ or nontraditional Wiccan).

Bear in mind that the term Neowiccan simply means someone who practices a newer form of Wicca, and is not meant to be derogatory or insulting.

Church of Universal Eclectic Wicca
One organization that supports practitioners of eclectic Wicca is the Church of Universal Eclectic Wicca. They describe themselves as follows:

Universalism is a religious belief that allows for the existence of truth in a multitude of places. Eclectism is the practice of taking from many places….What we encourage is experimentation and exploration towards those things in your religious life that work and letting go of those things that don’t. UEW defines Wicca as any religion that calls itself Wicca, AND believes in a god/force/power/whatever that is either genderless, both genders or manifests as a male/female polarity that we agree to call “the Lord and Lady.” AND upholds the Five Points of Wiccan Belief.

The Five Points of Wiccan Belief include the Wiccan Rede, the Law of Return, the Ethic of Self-Responsibility, the Ethic of Constant Improvement and the Ethic of Attunement. The Wiccan Rede is written in many ways, but its intent is consistent: “do what you will, so long as it harms none.” The Law of Return states that whatever positive or negative energy a person puts out into the world will be returned to that person three times over.

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Eclectic Witchcraft

The definition of the eclectic witch is one of the hardest magical traditions to pin down if for no other reason than the fact that the term “eclectic” means different things to different witches. Very simply put an eclectic witch is one who follows more than a single tradition and who utilises different paths, cultures and traditions in the work that she does.

The confusion comes in when discussing to what extent different magical systems can be brought together for positive effect. There is a deal of difference between a witch who is conversant in two or three different traditions and blends the parts of each that call to her into a unified whole which is her own path and a witch who just picks up the odd idea here and there and throws them all haphazardly into the random pot without making any effort to understand the culture and history behind each tradition. Without understanding why a magical practise is relevant to a tradition it is futile to absorb that practise into individual workings and a witch who chooses to do so will not reap much benefit from it. It is important however to understand that some paths are very compatible and an eclectic witch who makes use of ideas from paths from a similar field will likely find it helps her move forward in the development of her own path.

To some extent most modern witches display a certain amount of eclecticism and it could be argued that the witch who does not is missing out as it is hard to imagine any tradition that could not be enriched by the ideas and practises of another. The difficulty with being eclectic comes when non harmonious systems are brought together and the lack of understanding behind the ideas from all of the different systems are not adequately understood. This wouldn’t lead to any danger but it would render the workings of such a witch pretty worthless. One of the most important things to learn about magic is that it works if you understand why you are doing something. Using random ingredients because they have value to a witch on another path but mean nothing to you are unlikely to yield great results. There is also the danger of over-diversifying – a witch who wants to study, learn and work with everything is diluting the essence of every tradition she works with. With no cohesion between the magical paths she chooses to work with her own path will eventually become nothing but a pick and mix of meaningless fragments.

The concept of being eclectic can be extended to fit the idea of a tradition changing over time. Even the most rigid family based traditions adapt and evolve as new family members are born and add their input into the path. There is (at least as far as I am aware) no specific term that fits a witch who adheres to one primary tradition but allows her path to evolve and change. In the absence of such a term we refer to these witches as being eclectic. Strictly speaking they do not fit the term but they do echo the idea that witchcraft cannot stand still and that in order not to stagnate every path needs fresh ideas and input to stay alive.

Eclectic Wicca is a different concept to Eclectic Witchcraft although the principle of choosing different elements from different established strands still rings true. An eclectic Wiccan may practise a blend of Alexandrian and Gardnerian or even a blend between one Wiccan tradition and a different magical path. Where Eclectic Wicca cannot be applied as a term is when the practises of an individual do not confirm to the established structure of the Wiccan religion. You cannot for example make any claim to be Wiccan if you do not believe in deity. Wicca, unlike witchcraft is a defined religious path with specific beliefs at its heart. An individual who does not share the core beliefs cannot claim to be a part of the religion.

Source:

Patti Wigington 
Witch Way Forward