Book of Ceremonial Magic: 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
The second respect in which the interests of the occult student have been considered is, however, of much more importance, though he may not be as ready to admit the suggestion, having regard to all that it implies. Robert Turner, the English translator of the Magical Elements, written, or--more correctly--supposed to be written, by the unfortunate Peter of Abano, describes that treatise as an introduction to "magical vanity," a term which was possibly used in a symbolical or exotic manner, to intimate that most things which concern the phenomena] world are indifferently trivial. Now, the more inward purpose of the present investigation is to place within reach of those persons who are inclined to such a subject the fullest evidence of the futility of Ceremonial Magic as it is found in books, and the fantastic nature of the distinction between White and Black Magic--so far also as the literature of either is concerned. As to the things which are implied within and may lie behind the literature, they are another consideration, about which I will say only at the moment that, judged by the fruits which they have produced, they are not incomparable to the second death beyond the gates of perdition. It would be unbecoming in a writer of my known dedications to deny that there is a Magic which is behind Magic, or that even the occult sanctuaries possess their secrets and mysteries; of these the written ceremonial is held by their self-imputed exponents to be either a debased and scandalous travesty, a trivial and misconstrued application, or, in respect of diluted views, it may be alternatively "as moonlight unto sunlight and as water unto wine." The exponents withhold their xxv:1 The work as it now stands quotes Ezekiel, Daniel, the fourth Gospel, and mentions SS. Peter and Paul. Many of these anachronisms are to be found in the pentacles accompanying the text.
Footnotes
