A recurring theme has recently (re-)surfaced in various magical books, blogs, and podcasts regarding the divisions of “high” and “low” magick. Largely these discussions have posited that such categories are arbitrary distinctions of no real merit, rooted in cultural or class conflicts and discrimination. The definitions of these categories vary substantially, but as a recent topic many seem to have settled on the notion that high magick primarily refers to matters celestial, angelic, or generally benevolent in intent while low magick has been defined as that which deals with the chthonic, necromantic, goetic, or otherwise malevolent.
However, Denning and Phillips define high and low magick a bit differently in the introductory paragraphs to The Magical Philosophy. They note that “the distinction of the two is made according to the level of powers involved in the operation. It is not a question of the objective.” The criteria, then, are which of the Qabalistic Four Worlds does the magician involve in his working? In this definition, magick is only high magick if it involves all Four Worlds in order to manfiest the magician’s Will. For example, a rite of goetic evocation is high magick if it calls upon Divine (Atziluth) and Archangelic (Briah) protection and summon forth an Astral (Yetzirah) spirit and bring some thing to manifestation (Assiah); and indeed, most traditions of grimoiric magick follow such a basic template.
Admittedly, matters get complicated and blurred once we move outside of a Qabalistic/Hermetic context. While we can play at comparative religion and tabulate correspondences, who is to say if the demigod invoked by a Hellenic pagan is Atziluthic or Briatic? Indeed – Denning and Phillips observe that,
In the Jewish system, in contrast to Pagan systems, a clear distinction has been made between the Atziluthic and the Briatic levels. … In the Pagan systems, no distinction is made between the Briatic form and the archetypal force which informs it. – The Sword & the Serpent, Ch. V
Some insight can be gained if we look to the magician himself. We may argue that here is where the nature of one’s magick is determined – not from the level of the spirits or entities one may invoke or evoke in a working, but from the involvement of the “Qabalistic Parts of the Soul” within the magician. These parts of the soul correspond to the Ogdoadic structure of the House of Sacrifice, though in any given individual the ability to perceive these principles and the relationships between them may vary widely. These principles are given as:
- The House of Sacrifice
The Pillars of the House
I. Pneuma, “Breath” – the Ruach – the rational mind
II. Sarx, “Body” – the Nephesh – the emotional-instinctual nature
The Triune Superstructure
III. Dike, “Justice” – the Neshamah – the formative feminine principle or Anima
IV. Eleos, “Mercy” – the Chiah – the vital masculine principle or Animus
V. Kudos, “Glory” – the Yechidah – the Divine Spark at the core of all things
The correspondence of these principles of the House to the Four Worlds follow the traditional Qabalistic associations: the Nephesh to Yetzirah, the Ruach to Briah, and the whole of the Superstructure to Atziluth. The entire physical form of the house may be seen as related to the “G’uph”, or physical body, in which all of these things are manifest and which corresponds to the World of Assiah.
Thus, if our magick only consists of “creative visualization” it partakes only of the Nephesh and Ruach, the astral and mental worlds within us. The same may be said of “wishful thinking” or much of the “Law of Attraction” type of material that has recently become popular again. Likewise, if we simply attempt magick through purely physical means (speaking aloud a spell or intention, burning an image, etc.) it too only involves the physical plane of Assiah. This is low magick – but that does not mean that it is ineffective.
Rather, for the individual who is pursuing the great quest of initiation – who is pursuing the attainment of Self-Knowledge and Divine Gnosis – high magick is ever the tool par excellance. In this individual, the constant aspiration toward the as-yet-unknown Inner Teacher will provide that missing Atziluthic influence, to a degree dependent on their personal progress in the Mysteries. In due time, this aspirant will come to the Knowledge and Conversation of that Briatic Intelligence termed the Holy Guardian Angel. This conduit will provide, through an ever deepening process, access to the Intuitive Mind through which he may begin to perceive the spiritual forces of the reality which underlies all existence.
For such an individual, then, who is guided by his Inner Voice, we may not be far off in declaring that every magical act is one of High Magick.