Indeed - some people (completely wrongly) get the impresion that I am against all of magick. I believe subjective magick - Dion Fortune's definition of magick as the science and art of causing changes of consciousness in accordance with will - is great and works. Its the objective claims which (a) tread on the toes of science and (b) are more liable to fall victim to the two cognitive biases in the OP.Skeptismo118;375356 wrote:There is typically a goal, but that need not be objectively oriented.
Very true. No one theory can explain everything.A number of people do things like use divinatory systems to spot trends ot for insight into what they should be aware of. There are a number of potential explainations for the results of these, from selective perception to subjective empowerment of the symbolism leading to certain actions to the somewhat more dubious but not necessarily dismissable Jungian notions.
It sure could, but these cognitive biases are often not explaining magical phenomena in themselves but why people tend to think they 'worked' - they try to explain why people are so convinced their magic 'works', etc.Evocation similarly is often informational in its exchange. This could be outlined as aspects of the psychological complex engaging in personification and infracommunication.
I couldnt agree with you more.Illumination may be the subjective side of more objective transformation on neurological structure.
Perhaps. Crowley said a long time ago: "We assert a secret source of energy which explains the phenomenon of Genius... We do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any Divine Being. We assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object. We propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may adequately study its effects." -Crowley, Liber IV, Part I, IntroductionThe suggestive but inconclusive research into brainwave patterns among so-called realized masters of meditative traditions suggests something akin to this may be taking place.
IAO131