{"id":4522,"date":"2022-02-22T22:22:37","date_gmt":"2022-02-22T22:22:37","guid":{"rendered":"https:\/\/psy000.wordpress.com\/?page_id=4522"},"modified":"2022-02-22T22:22:37","modified_gmt":"2022-02-22T22:22:37","slug":"magic","status":"publish","type":"page","link":"https:\/\/psy000.info\/?page_id=4522","title":{"rendered":"Magic"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

Black Operation<\/a><\/p>\n\n\n\n

C.I.A. Special Activities Center<\/a><\/p>\n\n\n\n

U.S. Special Operations Command<\/a><\/p>\n\n\n\n

\n\n\n\n

Project MKOFTEN<\/a><\/p>\n\n\n\n

Experience: The CIA and the Occult<\/a><\/p>\n\n\n\n

Black Magic, the Occult, and the CIA<\/a><\/p>\n\n\n\n

Why the U.S. Government Embraced the Occult<\/a><\/p>\n\n\n\n

\n\n\n\n

definition of occult
<\/a>adjective
1 : not revealed : secret
2 : not easily apprehended or understood : abstruse, mysterious
3 : hidden from view : concealed<\/em><\/p>\n\n\n\n

occult definition
<\/a>adjective
2 beyond the range of ordinary knowledge or understanding; mysterious.
3 secret; disclosed or communicated only to the initiated.
4 hidden from view; concealed.<\/em><\/p>\n\n\n\n

\n\n\n\n

The Elements of Occultism \/ Magic \/ Witchcraft<\/h3>\n\n\n\n

Anagrams<\/a><\/p>\n\n\n\n

Paronomasia<\/a><\/p>\n\n\n\n

Gematria<\/a><\/p>\n\n\n\n

\n\n\n\n

Anagrams<\/a><\/p>\n\n\n\n

\n

An anagram is a word or phrase formed by rearranging the letters of a different word or phrase, typically using all the original letters exactly once.[1]<\/a> For example, the word anagram itself can be rearranged into nag a ram, also the word binary into brainy and the word adobe into abode.<\/p>\n\n\n\n

The original word or phrase is known as the subject of the anagram. Any word or phrase that exactly reproduces the letters in another order is an anagram. Someone who creates anagrams may be called an “anagrammatist”,[2]<\/a> and the goal of a serious or skilled anagrammatist is to produce anagrams that reflect or comment on their subject.<\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n

Paronomasia<\/a><\/p>\n\n\n\n

\n

A pun, also known as paronomasia, is a form of word play<\/a> that exploits multiple meanings of a term, or of similar-sounding words, for an intended humorous<\/a> or rhetorical<\/a> effect.[1]<\/a> These ambiguities can arise from the intentional use of homophonic<\/a>, homographic<\/a>, metonymic<\/a>, or figurative language<\/a>. A pun differs from a malapropism in that a malapropism<\/a> is an incorrect variation on a correct expression, while a pun involves expressions with multiple (correct or fairly reasonable) interpretations. Puns may be regarded as in-jokes<\/a> or idiomatic<\/a> constructions, especially as their usage and meaning are usually specific to a particular language or its culture.<\/p>\n\n\n\n

Puns have a long history in human writing. For example, the Roman playwright Plautus<\/a> was famous for his puns and word games.[2]<\/a>[3]<\/a> <\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n

Gematria<\/a><\/p>\n\n\n\n

\n

Gematria (\/\u0261\u0259\u02c8me\u026atri\u0259\/<\/a>; Hebrew<\/a>: \u05d2\u05de\u05d8\u05e8\u05d9\u05d0 or gimatria \u05d2\u05d9\u05de\u05d8\u05e8\u05d9\u05d4, plural \u05d2\u05de\u05d8\u05e8\u05d0\u05d5\u05ea or \u05d2\u05d9\u05de\u05d8\u05e8\u05d9\u05d0\u05d5\u05ea, gimatriot)[1] is the practice of assigning a numerical value<\/a> to a name, word or phrase according to an alphanumerical cipher<\/a>. A single word can yield several values depending on the cipher which is used. <\/p>\n\n\n\n

Hebrew alphanumeric<\/a> ciphers were probably used in biblical times, and were later adopted by other cultures. Gematria is still widely used in Jewish culture<\/a>. Similar systems have been used in other languages and cultures: Greek isopsephy<\/a>, and later, Arabic abjad numerals<\/a>, and English gematria, derived from or inspired by Hebrew gematria. There is currently no academic consensus over whether Hebrew gematria or Greek isopsephy was used first. <\/p>\n\n\n\n

Gematria sums can involve single words, or a string of lengthy calculations. A well-known short example of Hebrew numerology that uses a gematria cipher is the word \u05d7\u05d9 chai<\/a> (lit. “alive”), which is composed of two letters that (using the assignments in the Mispar gadol table shown below) add up to 18. This has made 18 a “lucky number<\/a>” among the Jewish people. Donations of money in multiples of 18 are very popular.[3]<\/a><\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n

Numerology<\/a><\/p>\n\n\n\n

\n

Numerology<\/strong> is the pseudoscientific<\/a> belief in the divine or mystical<\/a> relationship between a number<\/a> and one or more coinciding<\/a> events. It is also the study of the numerical value of the letters in words, names, and ideas. It is often associated with the paranormal<\/a>, alongside astrology<\/a> and similar to divinatory<\/a> arts.<\/p>\n\n\n\n

Despite the long history of numerological ideas, the word “numerology” is not recorded in English before c. 1907.[2]<\/a><\/sup><\/p>\n\n\n\n

The term numerologist<\/strong> can be used for those who place faith in numerical patterns and draw pseudoscientific inferences from them, even if those people do not practice traditional numerology.<\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n

Ritual<\/a><\/p>\n\n\n\n

\n

A ritual<\/strong> is a sequence of activities involving gestures<\/a>, words, actions, or objects, performed in a sequestered place and according to a set sequence.[1]<\/a><\/sup> Rituals may be prescribed by the traditions<\/a> of a community<\/a>, including a religious community<\/a>. Rituals are characterized, but not defined, by formalism, traditionalism, invariance, rule-governance, sacral symbolism, and performance.[2]<\/a><\/sup><\/p>\n\n\n\n

Rituals are a feature of all known human societies.[3]<\/a><\/sup> They include not only the worship<\/a> rites and sacraments<\/a> of organized religions and cults<\/a>, but also rites of passage<\/a>, atonement and purification rites<\/a>, oaths of allegiance<\/a>, dedication ceremonies, coronations<\/a> and presidential inaugurations<\/a>, marriages, funerals and more. Even common actions like hand-shaking<\/a> and saying “hello<\/a>” may be termed as rituals<\/em>.<\/p>\n\n\n\n

The field of ritual studies has seen a number of conflicting definitions of the term. One given by Kyriakidis is that a ritual is an outsider’s or “etic<\/a>” category for a set activity (or set of actions) that, to the outsider, seems irrational, non-contiguous, or illogical. The term can be used also by the insider or “emic<\/a>” performer as an acknowledgement that this activity can be seen as such by the uninitiated onlooker.[4]<\/a><\/sup><\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n

Incantation<\/a><\/p>\n\n\n\n

\n

An incantation<\/strong>, a spell<\/strong>, a charm<\/strong>, an enchantment<\/strong> or a bewitchery<\/strong>, is a magical formula<\/a> intended to trigger a magical<\/a> effect on a person<\/a> or objects. The formula can be spoken, sung or chanted<\/a>. An incantation can also be performed during ceremonial rituals<\/a> or prayers<\/a>. In the world of magic, incantations are said to be performed by wizards<\/a>, witches<\/a>, and fairies<\/a>.[1]<\/a><\/sup><\/p>\n\n\n\n

…<\/p>\n\n\n\n

Surviving written records of historical magic spells were largely obliterated in many cultures by the success of the major monotheistic religions (Islam<\/a>, Judaism<\/a>, and Christianity<\/a>), which label some magical activity as immoral or associated with evil.[3]<\/a><\/sup><\/p>\n\n\n\n

Modern uses and interpretations<\/a><\/p>\n\n\n\n

The performance of magic almost always involves the use of language. Whether spoken out loud or unspoken, words are frequently used to access or guide magical power. In The Magical Power of Words<\/em> (1968), S. J. Tambiah argues that the connection between language and magic is due to a belief in the inherent ability of words to influence the universe. Bronis\u0142aw Malinowski, in Coral Gardens and their Magic<\/a><\/em> (1935), suggests that this belief is an extension of man’s basic use of language to describe his surroundings, in which “the knowledge of the right words, appropriate phrases and the more highly developed forms of speech, gives man a power over and above his own limited field of personal action.”[6]<\/a>:235<\/sup> Magical speech is therefore a ritual act and is of equal or even greater importance to the performance of magic than non-verbal acts.[7]<\/a>:175\u2013176<\/sup><\/p>\n\n\n\n

Not all speech is considered magical. Only certain words and phrases or words spoken in a specific context are considered to have magical power.[7]<\/a>:176<\/sup> Magical language, according to C. K. Ogden<\/a> and I. A. Richards<\/a>‘s (1923) categories of speech, is distinct from scientific language because it is emotive and it converts words into symbols for emotions; whereas in scientific language words are tied to specific meanings and refer to an objective external reality.[7]<\/a>:188<\/sup> Magical language is therefore particularly adept at constructing metaphors that establish symbols and link magical rituals to the world.[7]<\/a>:189<\/sup><\/p>\n\n\n\n

Malinowski argues that “the language of magic is sacred, set and used for an entirely different purpose to that of ordinary life.”[6]<\/a>:213<\/sup> The two forms of language are differentiated through word choice, grammar, style, or by the use of specific phrases or forms: prayers<\/a>, spells, songs<\/a>, blessings<\/a>, or chants<\/a>, for example. Sacred modes of language often employ archaic words and forms in an attempt to invoke the purity or “truth” of a religious or a cultural “golden age”. The use of Hebrew in Judaism<\/a> is an example.[7]<\/a>:182<\/sup><\/p>\n\n\n\n

Another potential source of the power of words is their secrecy and exclusivity. Much sacred language is differentiated enough from common language that it is incomprehensible to the majority of the population and it can only be used and interpreted by specialized practitioners (magicians<\/a>, priests<\/a>, shamans<\/a>, even mullahs<\/a>).[6]<\/a>:228[7]<\/a>:178<\/sup> In this respect, Tambiah argues that magical languages violate the primary function of language: communication.[7]<\/a>:179<\/sup> Yet adherents of magic are still able to use and to value the magical function of words by believing in the inherent power of the words themselves and in the meaning that they must provide for those who do understand them. This leads Tambiah to conclude that “the remarkable disjunction between sacred and profane language which exists as a general fact is not necessarily linked to the need to embody sacred words in an exclusive language.”[7]<\/a>:182<\/sup><\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n