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The symbolic action theory understands magic as a course of action taken when there exists an emotional (psychological) need for action, but no practical option exists. In R.R. Marett ’s example, it is a magical action when a man, betrayed by his mistress, gathers photographs of her and burns them. [ 4 ]
Animal magnetism, also known as mesmerism, is a theory invented by German doctor Franz Mesmer in the 18th century. It posits the existence of an invisible natural force (Lebensmagnetismus) possessed by all living things, including humans, animals, and vegetables. He claimed that the force could have physical effects, including healing.
Starhawk believes that the Earth is a living entity, and that faith-based activism can reconnect oneself to basic human needs. She posits core religious values of community and self-sacrifice as important to eco-pagan movements, as well as the broader environmental justice movement.
Reclaiming is a tradition in neopagan witchcraft, aiming to combine the Goddess movement with feminism and political activism (in the peace and anti-nuclear movements). Reclaiming was founded in 1979, in the context of the Reclaiming Collective (1978–1997), by two Neopagan women of Jewish descent, Starhawk and Diane Baker, in order to explore ...
In modern stories or fairy tales, the idea of "white witchcraft" is often associated with a kindly grandmother or caring motherly spirit. The link between white magic and a Mother Earth is a regular theme of the practitioner Marian Green's written work. [7]
The English term for malevolent practitioners of magic, witch, derived from the earlier Old English term wicce. [111] Ars Magica or magic is a major component and supporting contribution to the belief and practice of spiritual, and in many cases, physical healing throughout the Middle Ages.
A Community of Witches: Contemporary Neo-Paganism and Witchcraft in the United States is a sociological study of the Wiccan and wider Pagan community in the Northeastern United States. It was written by American sociologist Helen A. Berger of the West Chester University of Pennsylvania and first published in 1999 by the University of South ...
The theory, which is partially based on studies of more modern hunter-gatherer societies, is that the paintings were made by magic practitioners who could potentially be described as shamans. The shamans would retreat into the darkness of the caves, enter into a trance state and then paint images of their visions, perhaps with some notion of ...