This ebook attempts to answer the question of why and how people believe in spirits, gods and magic from a social anthropology point of view. Covering topics such as Shamanism & Spirit Possession, Witchcraft & Magic, Ghosts, Spirits, Gods & Demons, Ethnography & the Paranormal and Anthropology & Parapsychology, this ebook provides an overview of supernatural traditions and practices around the world. The author also explores anthropological interpretations of supernatural and spiritual experiences, including the paranormal experiences of the anthropologists themselves when they are doing fieldwork (think Bruce Parry in the Amazon taking part in shamanistic rituals with ayahuasca!)

"Spirits, Gods and Magic" is an introduction to the anthropology of the supernatural. The book features introductory chapters outlining key anthropological perspectives on Shamanism and Spirit Possession, Witchcraft and Magic, and Ghosts, Spirits and Gods.

Religious capacity is a highly elaborate, neurocognitive human trait that has a solid evolutionary foundation. This book uses a multidisciplinary approach to describe millions of years of biological innovations that eventually give rise to the modern trait and its varied expression in humanity’s many religions. The authors present a scientific model and a central thesis that the brain organs, networks, and capacities that allowed humans to survive physically also gave our species the ability to create theologies, find sustenance in religious practice, and use religion to support the social group. Yet, the trait of religious capacity remains non-obligatory, like reading and mathematics. The individual can choose not to use it. The approach relies on research findings in nine disciplines, including the work of countless neuroscientists, paleoneurologists, archaeologists, cognitive scientists, and psychologists. This is a cutting-edge examination of the evolutionary origins of humanity’s interaction with the supernatural. It will be of keen interest to academics working in Religious Studies, Neuroscience, Cognitive Science, Anthropology, Evolutionary Biology, and Psychology.

WITH A BRAND NEW LOOK! ON FEBRUARY 22, 1980, KHORSHED AND RUMI BHAVNAGRI’S WORLD WAS SHATTERED. ONE MONTH LATER, A NEW ONE OPENED. Khorshed and Rumi Bhavnagri lost their sons, Vispi and Ratoo, in a tragic car crash. With both their sons gone, the couple felt they would not survive for long. They had lost all faith in God until a miraculous message from the Spirit World gave them hope and sent them on an incredible journey.

We live in a secular age, a world dominated by science and technology. Increasing numbers of us don't believe in God anymore. We don't expect miracles. We've grown up and left those fairy tales behind, culturally and personally. Yet five hundred years ago the world was very much enchanted. It was a world where God existed and the devil was real. It was a world full of angels and demons. It was a world of holy wells and magical eels. But since the Protestant Reformation and the beginning of the Enlightenment, the world--in the West, at least--has become increasingly disenchanted. While this might be taken as evidence of a crisis of belief, Richard Beck argues that it's actually a crisis of attention. God hasn't gone anywhere, but we've lost our capacity to see God. The rising tide of disenchantment has profoundly changed our religious imaginations and led to a loss of the holy expectation that we can be interrupted by the sacred and divine. But it doesn't have to be this way. Hunting Magic Eels shows us that with attention and an intentional, cultivated capacity to experience God as a living, vital presence in our lives, we can cultivate an enchanted faith in a skeptical age. This new paperback edition includes a foreword from Sean Palmer as well as four new, additional chapters, including "Why Good People Need God," "Live Your Beautiful Life," and "The Primacy of the Invisible."

A great many theorists have argued that the defining feature of modernity is that people no longer believe in spirits, myths, or magic. Jason Ā. Josephson-Storm argues that as broad cultural history goes, this narrative is wrong, as attempts to suppress magic have failed more often than they have succeeded. Even the human sciences have been more enchanted than is commonly supposed. But that raises the question: How did a magical, spiritualist, mesmerized Europe ever convince itself that it was disenchanted? Josephson-Storm traces the history of the myth of disenchantment in the births of philosophy, anthropology, sociology, folklore, psychoanalysis, and religious studies. Ironically, the myth of mythless modernity formed at the very time that Britain, France, and Germany were in the midst of occult and spiritualist revivals. Indeed, Josephson-Storm argues, these disciplines’ founding figures were not only aware of, but profoundly enmeshed in, the occult milieu; and it was specifically in response to this burgeoning culture of spirits and magic that they produced notions of a disenchanted world. By providing a novel history of the human sciences and their connection to esotericism, The Myth of Disenchantment dispatches with most widely held accounts of modernity and its break from the premodern past.

The hard work required to make God real, how it changes the people who do it, and why it helps explain the enduring power of faith How do gods and spirits come to feel vividly real to people—as if they were standing right next to them? Humans tend to see supernatural agents everywhere, as the cognitive science of religion has shown. But it isn’t easy to maintain a sense that there are invisible spirits who care about you. In How God Becomes Real, acclaimed anthropologist and scholar of religion T. M. Luhrmann argues that people must work incredibly hard to make gods real and that this effort—by changing the people who do it and giving them the benefits they seek from invisible others—helps to explain the enduring power of faith. Drawing on ethnographic studies of evangelical Christians, pagans, magicians, Zoroastrians, Black Catholics, Santeria initiates, and newly orthodox Jews, Luhrmann notes that none of these people behave as if gods and spirits are simply there. Rather, these worshippers make strenuous efforts to create a world in which invisible others matter and can become intensely present and real. The faithful accomplish this through detailed stories, absorption, the cultivation of inner senses, belief in a porous mind, strong sensory experiences, prayer, and other practices. Along the way, Luhrmann shows why faith is harder than belief, why prayer is a metacognitive activity like therapy, why becoming religious is like getting engrossed in a book, and much more. A fascinating account of why religious practices are more powerful than religious beliefs, How God Becomes Real suggests that faith is resilient not because it provides intuitions about gods and spirits—but because it changes the faithful in profound ways.

Cross-cultural examination of notions and practices of rationality in ancient and modern societies, drawing on philosophy, ethnography and cognitive science.

In this articulate and insightful book, D. Michael Quinn reconstructs the world view of an earlier age in America, finding ample evidence for treasure seeking and folk magic in Joseph Smith's formative years. Folk magic was not unusual for the times and is important in understanding how Mormons may have interpreted developments. Quinn's impressive research provides a much-needed background for the environment that produced Mormonism's founding prophet.

Sinceits founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.