Original Magic excerpt:
FLOWERS NAMES THE JEW EDITION
>One of the most striking aspects of Mazdan theology is that there is no strict distinction between spirit and matter. Some yazatas are purely abstract principles, while others are of the material universe. The only thing that matters is whether the principle is beneficial or detrimental to the well-being of the Seven Creations: Sky (Air), Water, Earth, Plants, Animals, Man, and Fire. The Creations themselves are also considered to be yazatas. In the case of Man it is the divine portion of the individual, the fravashi, that is worthy of worship once it has been developed (initiated).
>In Zarathustran theology, Ahura Mazda is seen as the godhead, the creator, and is characterized as pure being. From this entity, Ahura Mazda, emanations emerge in a process of creativity. Each of the emanations is full of divine energy and is not necessarily any less divine than the previous emanation. Material beings, however, are relatively weaker than purely spiritual entities in the struggle to resist the daevic forces of ignorance, weakness, and sickness.
>Among the so-called Abrahamic religions, there always seems to be a great division between magic and religion. They are conceived of as being in stark contrast to one another. Scholars of the history of religion have long since discarded this model. It appears to be something that was emphasized by the priests and mullahs of these religions to prevent individuals from engaging in operative theology. In fact, as we have discussed earlier, there is a difference between sorcery and magic. In a sense, original magic is merely the work of operative theology undertaken by individuals for the sake of their own personal development and to maximize their opportunities for well-being, success, and wisdom—in short, happiness.