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. Witchcraft and non-mainstream esoteric study were prohibited and targeted by the Inquisition. ĭuring the Renaissance, many magical practices and rituals were considered evil or irreligious and by extension, black magic in the broad sense. He acknowledges, though, that this broader definition (of 'high' and 'low') suffers from prejudices because good-intentioned folk magic may be considered 'low' while ceremonial magic involving expensive or exclusive components may be considered by some as 'high magic', regardless of intent.

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.

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. 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.

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