Black Magic As Part of Religion
Many rituals performed by black magic practitioners mentioned on television are mentioned as having aspects similar to Christianity though in a perverted form, and it appears to be universally based upon a religion, but using perverted rituals to suit the needs of the user. For example, black magic users might invert a pentacle. Likewise, corrupted rites or sacrifice may substitute blood or feces for the water or wine. Seen from this perspective, the distinction between black and white magic would be simple,
- White magic would be the original rituals, which embody the tenets of the religion in question. For Buddhism or Hinduism, this might be long and complex prayer sutras. Taoist and Shinto magic would largely be based upon fertility and nature rituals.
- Black magic would be a corruption or misuse of such above rituals, using them to self-serving or destructive ends without regard for the cultural morals of the religion. This could be something such as making poppets to cause harm.
- In a certain context, even devotional forms of ritual such as prayer can be regarded as a form of black magic, if the intended purpose of the prayer is to cause harm or injury to another. Prayers such as those that evoke the destruction of enemies and so on that produce negative results fall within the realm of ill intent. Some argue instead that in the form of devotional ritual, the responsibility of morality falls on the Deity in question, instead of the aspirant.
Read more about this topic: Black Magic
Famous quotes containing the words black, magic, part and/or religion:
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“The confusion of emotions with behavior causes no end of unnecessary trouble to both adults and children. Behavior can be commanded; emotions can’t. An adult can put controls on a child’s behavior—at least part of the time—but how do you put controls on what a child feels? An adult can impose controls on his own behavior—if he’s grown up—but how does he order what he feels?”
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“But is it not the fact that religion emanates from the nature, from the moral state of the individual? Is it not therefore true that unless the nature be completely exercised, the moral state harmonised, the religion cannot be healthy?”
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