Black magic has traditionally referred to the use of supernatural powers or magic for evil and selfish

purposes.
[1]
With respect to the left-hand path and right-hand path dichotomy, black magic is the
malicious counterpart of benevolent white magic. In modern times, some find that the definition of "black
magic" has been convoluted by people who define magic or ritualistic practices that they disapprove of as
"black magic".
[2]

Like its counterpart white magic, the origins of black magic can be traced to the primitive, ritualistic
worship of spirits as outlined in Robert M. Place's 2009 book, Magic and Alchemy.
[3]
Unlike white magic,
in which Place sees parallels with primitive shamanistic efforts to achieve closeness with spiritual beings,
the rituals that developed into modern "black magic" were designed to invoke those same spirits to
produce beneficial outcomes for the practitioner. Place also provides a broad modern definition of both
black and white magic, preferring instead to refer to them as "high magic" (white) and "low magic" (black)
based primarily on intentions of the practitioner employing them. He acknowledges, though, that this
broader definition (of "high" and "low") suffers from prejudices as good-intentionedfolk magic may be
considered "low" while ceremonial magic involving expensive or exclusive components may be
considered by some as "high magic", regardless of intent.
[3]

See also: Renaissance magic
During the Renaissance, many magical practices and rituals were considered evil or irreligious and
by extension, "black magic" in the broad sense. Witchcraft and non-mainstreamesoteric study were
prohibited and targeted by the Inquisition.
[4]
As a result, natural magic developed as a way for thinkers
and intellectuals, like Marsilio Ficino, abbot Johannes Trithemius and Heinrich Cornelius Agrippa, to
advance esoteric and ritualistic study (though still often in secret) without significant persecution.
[4]

While "natural magic" became popular among the educated and upper classes of the 16th and 17th
century, ritualistic magic and folk magic remained subject to persecution. 20th century author Montague
Summers generally rejects the definitions of "white" and "black" magic as "contradictory", though he
highlights the extent to which magic in general, regardless of intent, was considered "dark" or "black" and
cites William Perkins posthumous 1608 instructions in that regard:
[5]
The influence of popular culture has allowed other practices to be drawn in under the broad banner of
"black magic" including the concept ofSatanism . While the invocation of demons or spirits is an accepted
part of black magic, this practice is distinct from the worship or deification of such spiritual beings.
[6]

Those lines, though, continue to be blurred by the inclusion of spirit rituals from otherwise "white
magicians" in compilations of work related to Satanism. John Dee's 17th century rituals, for example,
were included in Anton LaVey's The Satanic Bible (1969) and so some of his practises, otherwise
considered white magic, have since been associated with black magic. Dee's rituals themselves were
designed to contact spirits in general and angels in particular, which he claimed to have been able to do
with the assistance of colleague Edward Kelley. LaVey'sBible, however, is a "complete contradiction" of
Dee's intentions but offers the same rituals as a means of contact with evil spirits and
demons.
[7]
Interestingly, LaVey's Church of Satan (with LaVey's Bible at its centre), "officially denies the
efficacy of occult ritual" but "affirms the subjective, psychological value of ritual practice", drawing a clear
distinction between.
[7]
LaVey himself was more specific
Voodoo, too, has been associated with modern "black magic"; drawn together in popular culture and
fiction. However, while hexing or cursing may be accepted black magic practices, Voodoo has its own
distinct history and traditions that have little to do with the traditions of modern witchcraft that developed
with European practitioners like Gerald Gardner and Aleister Crowley.
[6]

In fact, Voodoo tradition makes its own distinction between black and white magic, with sorcerers like
the Bokor known for using magic and rituals of both. But their penchant for magic associated with curses,
poisons and zombies means they, and Voodoo in general, are regularly associated with black magic in
particular
Black magic and religion[edit]
The links and interaction between black magic and religion are many and varied. Beyond black magic's
links to organised Satanism or its historical persecution by Christianity and its inquisitions, there are links
between religious and black magic rituals. The Black Mass, for example, is a sacrilegious parody of
the Catholic Mass. Likewise, a saining, though primarily a practice of white magic, is a Wiccan ritual
analogous to a christening or baptism for an infant.
17th century priest, tienne Guibourg, is said to have performed a series of Black Mass rituals with
alleged witch Catherine Monvoisin for Madame de Montespan