Ceremonial magic (also known as magick, ritual magic, high magic or learned magic) encompasses a wide variety of rituals of magic. The works included are characterized by ceremony and numerous requisite 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. Ceremonial magic is part of Hermeticism and Western esotericism. The synonym magick is an archaic spelling of 'magic' used during the Renaissance, which was revived by Aleister Crowley to differentiate occult magic from stage magic. He defined it as "the Science and Art of causing Change to occur in conformity with Will", including ordinary acts of will as well as ritual magic. Crowley wrote that "it is theoretically possible to cause in any object any change of which that object is capable by nature". John Symonds and Kenneth Grant attach a deeper occult significance to this preference. Crowley saw magic as the essential method for a person to reach true understanding of the self and to act according to one's true will, which he saw as the reconciliation "between freewill and destiny." Crowley describes this process in his Magick, Book 4.
Definitions and general purpose The term magick is an Early Modern English spelling for magic, used in works such as the 1651 translation of Heinrich Cornelius Agrippa's De Occulta Philosophia, Three Books of Occult Philosophy, or Of Magick. Aleister Crowley chose the spelling to differentiate his practices and rituals from illusion, and the term has since been re-popularised by those who have adopted elements of his teachings. Crowley defined Magick as "the science and art of causing change to occur in conformity with will."
Qabalah and the Tree of Life
The Tree of Life is a tool used to categorize and organize various mystical concepts. At its most simple level, it is composed of ten spheres, or emanations, called sephiroth (sing. "sephira") which are connected by twenty-two paths. The sephiroth are represented by the planets and the paths by the characters of the Hebrew alphabet, which are subdivided by the four classical elements, the seven classical planets, and the twelve signs of the Zodiac. Within the western magical tradition, the Tree is used as a kind of conceptual filing cabinet. Each sephira and path is assigned various ideas, such as gods, cards of the Tarot, astrological planets and signs, elements, etc. Crowley considered a deep understanding of the Tree of Life to be essential to the magician:
The Tree of Life has got to be learnt by heart; you must know it backwards, forwards, sideways, and upside down; it must become the automatic background of all your thinking. You must keep on hanging everything that comes your way upon its proper bough. Similar to yoga, learning the Tree of Life is not so much magic as it is a way to map out one's spiritual universe. As such, the adept may use the Tree to determine a destination for astral travel, to choose which gods to invoke for what purposes, et cetera. It also plays an important role in modeling the spiritual journey, where the adept begins in Malkuth, which is the every-day material world of phenomena, with the ultimate goal being at Kether, the sphere of Unity with the All.
Components
Body of light
The body of light, sometimes called the 'astral body' or the 'subtle body,' is a "quasi material" aspect of the human body, being neither solely physical nor solely spiritual, posited by a number of philosophers, and elaborated on according to various esoteric, occult, and mystical teachings. Other terms used for this body include body of glory, spirit-body, radiant body, luciform body, augoeides ('radiant'), astroeides ('starry' or 'sidereal body'), and celestial body. Crowley referred to the augoeides, a Greek term for the body of light, and connected it with 'the Knowledge & Conversation of the Holy Guardian Angel' associated with each human being. He stressed that the body of light must be built up through the use of imagination, and that it must then be animated, exercised, and disciplined. According to Asprem (2017):
The practice of creating a "body of light” in imagination builds on the body-image system, potentially working with alterations across all of its three modalities (perceptual, conceptual, and affective): an idealized body is produced (body-image model), new conceptual structures are attached to it (e.g., the doctrine of multiple, separable bodies), while emotional attachments of awe, dignity, and fear responses are cultivated through the performance of astral rituals and protections from "astral dangers" through the simulation of symbols and magical weapons.
Grimoires
A grimoire is a textbook of magic, typically including instructions on how to create magical objects like talismans and amulets, how to perform magical spells, charms and divination, and how to summon or invoke supernatural entities such as angels, spirits, deities, and demons. In many cases, the books themselves are believed to be imbued with magical powers, although in many cultures, other sacred texts that are not grimoires (such as the Bible) have been believed to have supernatural properties intrinsically. The only contents found in a grimoire would be information on spells, rituals, the preparation of magical tools, and lists of ingredients and their magical correspondences. In this manner, while all books on magic could be thought of as grimoires, not all magical books should be thought of as grimoires. While the term grimoire is originally European—and many Europeans throughout history, particularly ceremonial magicians and cunning folk, have used grimoires—the historian Owen Davies noted that similar books can be found all around the world, ranging from Jamaica to Sumatra. He also noted that in this sense, the world's first grimoires were created in Europe and the Ancient Near East.
Magical formulae
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