Trump does all those things every day.Can you cause someone to hurt? Can you cause an injury? Can you cause someone to suffer? Can you cause someone to make poor choices? Can you project ugliness into someone's life? Can you darken someone's skies? Can you sabotage someone? Can you cause someone to fail? Can you cause someone to spiral out of control? Could you even cause someone to kill themselves? Is it possible to sit in an office building and regulary do incredibly wicked things?
If you prove two of them, that’s a pair- o-normals.If you can prove the existence of the paranormal, doesn't that mean it's just more normal?
The psychology symbols used for telepathy tests are the five designs found on
Zener cards: a circle, a plus sign (cross), three wavy lines, a square, and a five-pointed star. These cards were developed in the 1930s to conduct experiments on extrasensory perception (ESP).
It always works, Steve, but you can't always tell.Hmm .. abra cadabra presto changeo you are a pile of feces. Did it work?
Fictional characters only have fictional descendants.The Descendants of Cain
Aleister Crowley (/ˈælɪstər ˈkroʊli/ AL-ist-ər KROH-lee; born Edward Alexander Crowley; 12 October 1875 – 1 December 1947) was an English occultist, ceremonial magician, poet, novelist, mountaineer, and painter. He founded the religion of Thelema, identifying himself as the prophet entrusted with guiding humanity into the Æon of Horus in the early 20th century. As a prolific writer, he published widely over the course of his life.
Crowley's belief system, Thelema, has been described by scholars as a religion,[215] and more specifically as both a new religious movement,[216] and as a "magico-religious doctrine".[217] Although holding The Book of the Law—which was composed in 1904—as its central text, Thelema took shape as a complete system in the years after 1904.[218]
Crowley believed in the objective existence of magic, which he chose to spell as "Magick", which is an archaic spelling of the word.[230] He provided various different definitions of this term over his career.[231] In his book Magick in Theory and Practice, Crowley defined Magick as "the Science and Art of causing change to occur in conformity with Will".[232] He also told his disciple Karl Germer that "Magick is getting into communication with individuals who exist on a higher plane than ours. Mysticism is the raising of oneself to their level."[233] Crowley saw Magick as a third way between religion and science, giving The Equinox the subtitle of The Method of Science; the Aim of Religion.[234] Within that journal, he expressed positive sentiments toward science and the scientific method,[235] and urged magicians to keep detailed records of their magical experiments, having said: "The more scientific the record is, the better."[236] His understanding of magic was also influenced by the work of the anthropologist James Frazer, in particular the belief that magic was a precursor to science in a cultural evolutionary framework.[237] Unlike Frazer, however, Crowley did not see magic as a survival from the past that required eradication, but rather he believed that magic had to be adapted to suit the new age of science.[235] In Crowley's alternative schema, old systems of magic had to decline (per Frazer's framework) so that science and magic could synthesize into magick, which would simultaneously accept the existence of the supernatural and an experimental method.[238] Crowley deliberately adopted an exceptionally broad definition of magick that included almost all forms of technology as magick, adopting an instrumentalist definition of magic, science, and technology.[239]
In H. P. Lovecraft's works, the occult is not a system of magic for human use but a terrifying field of forbidden knowledge about the true nature of the cosmos
. Characters who meddle in the occult seek power or understanding but instead expose themselves to cosmic horrors that lead to madness, corruption, and the destruction of their humanity. The theme represents humanity's dangerous hubris in the face of an incomprehensibly vast and indifferent universe.
Sympathetic magic is a belief that objects, people, or actions can be magically influenced through a connection of similarity or contagion, based on the principles of "like produces like" (Law of Similarity) and "things that were in contact continue to affect each other" (Law of Contagion). It involves using a representative object, like a poppet (a doll), or body parts, to create a magical link, allowing for actions performed on the object to directly affect the person or situation it represents.
While traditional Vodou is not inherently designed to kill, the psychological phenomenon known as "Voodoo death" has been documented, primarily fueled by the power of suggestion
. The popular association of Vodou with harmful magic, including deadly spells and dolls, largely stems from racist, sensationalized Western misconceptions and misrepresentations of the religion
When a person experiences intense fear, the body releases large amounts of stress hormones, such as adrenaline and cortisol. These hormones can cause a number of physiological changes, including:
Increased heart rate and blood pressure, Rapid breathing, Sweating, and Dilated pupils.
In some cases, these changes can be so severe that they can lead to a heart attack or other medical emergency. This is more likely to occur in people who already have underlying heart conditions or other health problems.
It is important to note that most people who experience intense fear do not die. However, the experience can be very stressful and may have long-term effects on mental health
In records of anthropologists and others who have lived with primitive people in widely scattered parts of the world is the testimony that when subjected to spells or sorcery or the use of “black magic” men may be brought to death. Among the natives of South America and Africa, Australia, New Zealand, and the islands of the Pacific, as well as among the negroes of nearby Haiti, “voodoo” death has been reported by apparently competent observers. The phenomenon is so extraordinary and so foreign to the experience of civilized people that it seems incredible; certainly if it is authentic it deserves careful consideration. I propose to recite instances of this mode of death, to inquire whether reports of the phenomenon are trustworthy, and to examine a possible explanation of it if it should prove to be real.