White Magick

What is WHITE MAGIC? What does WHITE MAGIC mean? WHITE MAGIC meaning – WHITE MAGIC definition – WHITE MAGIC explanation. . . license.

White magic or light magic has traditionally referred to the use of supernatural or powers or magic for selfless purposes. With respect to the philosophy of left-hand path and right-hand path, white magic is the benevolent counterpart of malicious black magic. Because of its ties to traditional pagan nature worship, white magic is often also referred to as “natural magic”.

In particular, he traced many of the traditions of white magic to the early worship of local “gods and goddesses of fertility and vegetation who were usually worshipped at hill-top shrines” and were “attractive to a nomadic race settling down to an agricultural existence”. He focuses in particular on the nomadic Hebrew-speaking tribes and suggests that early Jews saw the worship of such deities more in terms of atavism than evil. It was only when the polytheistic and pagan Roman Empire began to expand that Jewish leaders began to rally against those ideas.

By the late 15th century, natural magic “had become much discussed in high-cultural circles”. “Followers” of Marsilio Ficino advocated the existence of spiritual beings and spirits in general, though many such theories ran counter to the ideas of the later Age of Enlightenment. While Ficino and his supporters were treated with hostility by the Roman Catholic Church, the Church itself also acknowledged the existence of such beings; such acknowledgement was the crux of campaigns against witchcraft. Ficino, though, theorised a “purely natural” magic that did not require the invocation of spirits, malevolent or malicious. Trithemius’ “disciple” Heinrich Cornelius Agrippa was responsible for publishing some of his work and in turn created his own. His work included the De occulta philosophia libri tres which contained an outline of, among other things, classical elements, numerology, astrology and kabbalah and detailed ways of utilizing these relationships and laws in medicine, scrying, alchemy and rituals and ceremonies. Giambattista della Porta expanded on many of these ideas in his Magia Naturalis. Also at the root of white magic are symbols and religious symbolism in particular. The star, Knight gives as example, was of critical importance to Jewish tradition and then to early Christians (like the Star of David) and to later Masonic tradition and Neo-paganism. It continues to be of importance of white magic practitioners in the form of the pentagram and night-time ritual.

Zambelli goes further and suggests that white magic – though then not specifically distinct from its counterpart black magic – grew as the more acceptable form of occult and pagan study in the era of the Inquisition and anti-witchcraft sentiment. If black magic was that which involved Trithemius’ invocation of demons, Ficino’s “purely natural” white magic could be framed as the study of “natural” phenomena in general with no evil or irreligious intent whatsoever. Zambelli places academics like Giordano Bruno in this category of “clandestine” practitioners of magic.


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