For thousands of years, spiritual questions have haunted the hearts and minds of humankind. Do higher powers exist, and if so, what is our relationship to them? And how else might we interpret seemingly miraculous events such as faith healing, out-of-body experiences, and extrasensory perceptions? Wondrous Healing traces the human capacity for religious belief to the success of ancient healing rituals, such as chanting to calm women in childbirth or rhythmic dancing to reduce trauma from wounds. Those who accepted these hypnotic suggestions were far more likely to receive positive benefits from the "healing." The apparent success of such rituals, McClenon argues, led to the development of shamanism, humankind's first religion. Controversial and daring, McClenon's theory is based on his extensive research and firsthand observation of modern shamanistic performances across Asia and North America. His evidence supports the argument that evolutionary processes developed a biological basis for religion. McClenon's historical and anthropological analyses of these issues explore the relationship between science, society, and spirituality.

Find a penny, pick it up All day long you'll have good luck Whether hopping over cracks, saluting magpies or knocking on wood, we all seek good fortune through performing curious rituals. But is there ancient wisdom behind the folklore of superstition? In this exquisitely illustrated tour through thousands of years of tradition, Willow Winsham explores the mysterious origins behind 100 of the most intriguing superstitions from across the globe.

In the first edition of the Bancroft Prize-winning Entertaining Satan, John Putnam Demos presented an entirely new perspective on American witchcraft. By investigating the surviving historical documents of over a hundred actual witchcraft cases, he vividly recreated the world of New England during the witchcraft trials and brought to light fascinating information on the role of witchcraft in early American culture. Now Demos has revisited his original work and updated it to illustrate why these early Americans' strange views on witchcraft still matter to us today. He provides a new preface that puts forth a broader overview of witchcraft and looks at its place around the world--from ancient times right up to the present.

Telepathy, thought transference, unconscious communication. While some important early psychological theorists such as William James, Frederic W. H. Myers and Sigmund Freud all agreed that the phenomenon exists, their theoretical approaches to it were very different. James's and Myers's interpretations of and experimental investigations into telepathy or thought transference were an inextricable part of their psychical researches. Freud's insistence on the reality of thought transference had nothing to do with psychical research or paranormal phenomena, which he largely repudiated. Thought transference for Freud was located in a theory of the unconscious that was radically different from the subliminal mind embraced by James and Myers. Today thought transference is most commonly described as unconscious communication but was largely ignored by subsequent generations of psychoanalysts until most recently. Nonetheless, the recognition of unconscious communication has persisted as a subterranean, quasi-spiritual presence in psychoanalysis to this day. As psychoanalysis becomes more interested in unconscious communication and develops theories of loosely boundaried subjectivities that open up to transcendent dimensions of reality, it begins to assume the features of a religious psychology. Thus, a fuller understanding of how unconscious communication resonates with mystical overtones may be more deeply clarified, articulated and elaborated in contemporary psychoanalysis in an explicit dialogue with psychoanalytically literate scholars of religion. In Legacies of the Occult Marsha Aileen Hewitt argues that some of the leading theorists of unconscious communication represent a 'mystical turn' that is infused with both a spirituality and a revitalized interest in paranormal experience that is far closer to James and Myers than to Freud.

In Obeah, Race and Racism, Eugenia O'Neal vividly discusses the tradition of African magic and witchcraft, traces its voyage across the Atlantic and its subsequent evolution on the plantations of the New World, and provides a detailed map of how English writers, poets and dramatists interpreted it for English audiences. The triangular trade in guns and baubles, enslaved Africans and gold, sugar and cotton was mirrored by a similar intellectual trade borne in the reports, accounts and stories that fed the perceptions and prejudices of everyone involved in the slave trade and no subject was more fascinating and disconcerting to Europeans than the religious beliefs of the people they had enslaved. Indeed, African magic made its own triangular voyage; starting from Africa, Obeah crossed the Atlantic to the Caribbean, then journeyed back across the ocean, in the form of traveller's narratives and plantation reports, to Great Britain where it was incorporated into the plots of scores of books and stories which went on to shape and form the world view of explorers and colonial officials in Britain's far-flung empire. O'Neal examines what British writers knew or thought they knew about Obeah and discusses how their perceptions of black people were shaped by their perceptions of Obeah. Translated or interpreted by racist writers as a devil-worshipping religion, Obeah came to symbolize the brutality, savagery and superstition in which blacks were thought to be immured by their very race. For many writers, black belief in Obeah proved black inferiority and justified both slavery and white colonial domination. The English reading public became generally convinced that Obeah was evil and that blacks were, at worst, devil worshippers or, at best, extremely stupid and credulous. And because books and stories on Obeah continued to promulgate either of the two prevailing perspectives, and sometimes both together until at least the 1950s, theories of black inferiority continue to hold sway in Great Britain today.

This is the second, and extensively revised, edition of the first full-scale scholarly study of what is arguably the only fully-formed religion that England has ever given the world: that of modern pagan witchcraft, which has now spread from English shores across four continents. Ronald Hutton examines the nature of that religion and its development, and offers a history of attitudes to witchcraft, paganism and magic in British society since 1800. Its pages reveal village cunning folk, Victorian ritual magicians, classicists and archaeologists, leaders of woodcraft and scouting movements, Freemasons, and members of rural secret societies. We also find some of the leading figures of English literature, from the Romantic poets to W. B. Yeats, D. H. Lawrence and Robert Graves, as well as the main personalities who have represented pagan witchcraft to the public world since 1950. Thriller writers like Dennis Wheatley, and films and television programmes, get similar coverage, as does tabloid journalism. The material is by its very nature often sensational, and care is taken throughout to distinguish fact from fantasy, in a manner not hitherto applied to most of the stories involved. Consistently densely researched, Triumph of the Moon presents an authoritative insight into an aspect of modern cultural history which has attracted sensational publicity but has hitherto been little understood. This edition incorporates all of the new research carried out into the subject by the author, and by others who have often been inspired by this book, during the twenty years since it was first published.

Sophia Elizabeth De Morgan (1809-1892) was the wife of the mathematician and logician Augustus De Morgan and mother of the celebrated ceramicist William De Morgan. In this book, published in 1863, De Morgan, writing as 'CD' - with a preface by her husband signed as 'AB' - acknowledges that alleged spirit manifestations have faced much criticism and scepticism, but argues that it was a little-understood phenomenon that merited further investigation. She spent a decade on this research, and focused on the role of the mediums, people who were believed to communicate with the spirit world. She was aided in this by the arrival of a medium who lived with the De Morgan family for six years. Her chapters also examine in depth the process of dying and ideas about the afterlife. A first-hand account of the nineteenth-century spiritualist world, this book provides a fascinating glimpse into Britain's changing religious landscape.