Magic: A Theoretical Reassessment†

Abstract

Anthropological theories about the techniques broadly labeled magic and related practices as sorcery, witchcraft, divination, and ritual curing are in need of reformulation. Theoretical considerations of these phenomena within anthropology have neglected to consider the basic assumptions of magical belief, instead departing from Western cultural assumptions that beliefs about magic are empirically untenable and that there can be no such cause-and-effect relations as they imply. An impetus to the reformulation of theories of magic comes from experimental parapsychology where laboratory research has produced empirical support for some of the phenomena claimed by magical traditions. Parapsychologists interpret their findings as evidence for extrasensory perception, or clairvoyance and telepathy, and for foreknowledge or precognition, as well as evidence for the ability of human consciousness to effect physical systems. They postulate a force called psi responsible for such phenomena, and reports from anthropologists suggest that some aspects of magical practice involve psi. Consequently, anthropologists should examine more systematically the idea that magic has a psi-related aspect—that some magical practices facilitate or produce empirically verifiable effects outside of the currently understood cause-and-effect processes of nature. This article reviews the findings of laboratory studies of parapsychology and their correspondences with principles of magical practices and beliefs reported by anthropologists. Magical theories, principles and practices share certain of the conditions found through parapsychological research to be conducive to psi manifestations: altered states of consciousness, visualization, positive expectation, and belief. This suggest that the indigenous rationale for magical practices are related to psi rather than delusional thought processes.