The Book of Ceremonial Magic

The Book of Ceremonial Magic - Arthur Edward Waite - The Book of Ceremonial Magic by Arthur Edward Waite was originally called The Book of Black Magic and of Pacts. It was first published in a limited run in 1898, and distributed more widely under the title The Book of Ceremonial Magic in 1910Writing in the late 19th century, Waite had studiously researched many obscure tenets of magic. Much of this book concerns the obscure occult tomes, which the author condenses and presents to readers in this single volume. Waite's studies uncover a variety of knowledge; there are thousands of spells and rituals that date back to Medieval times and have a theological basis. Many exist to ward off devils, witches or other evil phenomena, while others seek to conjure beneficent spirits. Another intriguing aspect of ceremonial magic is the ability to form pacts with supernatural beings. These rituals in themselves act to compel supernatural entities to assist a human being; none of them involve offering one's soul. However, many require one or more materials and ingredients to begin - grave dust or a certain plant for instance. Waite disapproves of those who reprint and sell the older magical grimoires for two principle reasons. Firstly the quality of the English translations is low, often proscribing completely different instructions and requisites for a given ritual than was given in the original source text. Secondly these books make no distinction between 'white' or 'black' magic; such lack of organization makes it difficult for the modern reader to distinguish the practices. Over 150 symbols, seals, insignia, charts and other illustrations populate this text, each offering insight into how the magician correctly undertakes his tasks. Waite includes many scripts that the performer of magic must read out loud as he attempts to conjure, summon or communicate with forces from other planes of existence.

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Preface

THE art which is called Goëtic, being that of incantation, of sorcery, fascination and of the illusions and impostures connected therewith, has come somewhat arbitrarily to signify the last issue in diabolism of the more catholic and general art which is termed Practical Magic. The latter designation implies that there is a Magic on the theoretical side, or, as it may be, a philosophy of the subject, and this again is of two kinds: in modern days it has embodied various attempts to provide an explanation, a working hypothesis, for alleged phenomena of the past; of old it came forward with the accent of authority and carrying the warrants of a peculiar and secret knowledge; it taught rather than explained. Behind this, in virtue of a specific assumption, there stood the source of such authority, the school or schools that issued, so to speak, the certificates of title which the records of the expounding master are supposed to shew that he possessed. Herein resided presumably that Higher Magic which justified the original meaning of the term Magic; this was the science of wisdom, and of that wisdom which was the issue of experience and knowledge particular to sacred sanctuaries in the years of the Magi. In this manner a remote and abstract magnificence has been allocated to the practical work; but between this aspect as we know it otherwise and that dream as it has been dilated in the forms of its expression there is the kind of relation which subsists between renown and its non-fulfilment. If Magic in its proper and original meaning be synonymous with wisdom; if that wisdom, by virtue of this assumption which I have mentioned, were something inconceivably great, it is of certitude that it had no causal connection with the congeries of arts and processes which are understood by Practical Magic. That there was, as there still is, a science of the old sanctuaries, I am certain as a mystic; that this science issued in that experience which imparts wisdom I am also certain; but it did not correspond to any of the arts and processes to which I refer here, nor to anything which can be received by the mind as the result of their exaltation. The consideration of a possibility thus already condemned is therefore ruled out of the inquiry which I have attempted in the present work. I have also ruled out, as it will be seen, the distinctions which have subsisted between the good and evil side of the arts and processes, not that it does not exist on the bare surface, but because the two aspects dissolve into one another and belong one to another in the root that is common to both. The actual question before us is after what manner, if any, magical procedure draws anything from secret tradition in the past, and so enters into the general subject of such tradition, whether in Christian or anterior times. It would and could only be of tradition on its worthless side, and it will not exalt a subject which the records of centuries have shewn to be incapable of being raised; it will, however, let us know where we are. On the face of the question a tradition of all kinds of rubbish is very likely to have been handed down from antiquity, and in respect of occultism, the last drift and scattermeal has passed into the Grimoires, Keys of Solomon and other rituals innumerable by which Art Magic has passed into written record.

As this book represents, under a new title and with many additions, a work which was issued originally in 1898, I have accepted the opportunity to indicate its position in respect of far more important works embodying my construction of the Secret Tradition in Christian Times. I have secured this object--which after all is clear and simple--not by a regrettable comparison of what I have written there with that which appears in the present place, but by shewing in a brief introduction the proper sense in which phenomenal occultism and all its arts indifferently