Do skeptics prevent magick from working in their presence?
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@Los said
"I agree it’s possible to assume that. Whether a person has valid grounds for assuming that is an entirely different question.
One problem with trying to have a discussion about quantum mechanics is that even the people who professionally study it don’t completely understand it, making attempts to appropriate it to support certain paranormal claims extremely difficult."
Agreed, with some caveats.
The links I put in above debate the essential problems quite nicely - it is due to current experimental restrictions that some of the questions are not cleared up without ambiguity, the essential problems are not trivial but also not much more complicated than as expounded in the links given.
My personal suspicion hints to the physical process behind the "paranormal" being the solution of the Wigner's Friend paradoxon. Due to the patterns of reality suggested by Wigner's Friend being very concordant with the structure of paranormal experience. I will readily admit that I can't prove that, just hint at the similarity. And as a very valued (by me) physicist (the "nearly nobel price" one) once said to me, another interpretation of that similarity could of course be a third factor that is cause for the structures of quantum mechanics and the "paranormal" alike. So the jury is out, though we have a suspect here.
Also understand that if a quantum mechanical cause is behind the class of "para" - phenomena, this predicts that these phenomena would be probabilistic, not linearly causal, and be very vulnerable to break down if too much information is taken out of them. Which is the reason your argument of "this should work all the time irrelevant who and how many people observe and measure it" is not as straightforwardly applyable as you think.
@Los said
"There’s another huge problem, of course: even if you were right that QM indicates that certain quantum systems don’t have “objective reality” before they are measured – and that’s a huge “if” – that wouldn’t mean the same thing would necessarily apply to the level of reality that we interact with in everyday life."
It's not a huge "if" since Anton Zeilinger in Vienna proved experimentally that this is exactly what happens. This is no longer speculation, but hard physical fact. Some thoughts of Zeilinger's on what all that might mean can be found here:
www.quantum.at/fileadmin/zeilinger/philosoph.pdf
Regards,
Scientific Simon
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@Simon Iff said
"It's not a huge "if" since Anton Zeilinger in Vienna proved experimentally that this is exactly what happens. This is no longer speculation, but hard physical fact. Some thoughts of Zeilinger's on what all that might mean can be found here:"
"Let us consider once again the impossibility of a detailed description of the individual statisical event in the sense of a fundamental impredictability. I suggest that the fact is very important that while, by choosing the apparatus, we can define which one of two complementary quantities may manifest itself, for example, position or momentum, we have no influence on the value of the quantity. Therefore, as observers, we have a qualifying but not a quantifying influence on the quantum phenomenon. The latter, the impossiblity of a quantifying influence, is closely connected with the finiteness of the quantum of action. In this I see that the observer does not have total control over the phenomena in Nature. The observer can, thus, through his experimental questioning, jostle, so to speak, Nature, depending on which arrangement is chosen, to give answers to different questions that exclude each other - but for the price of not being able to exert a quantifying influence, an influence which specific result will materialize."
-- Anton Zeilinger
Cool essay -- thanks Simon.
But really, is he saying something more than qualitative measurements are what we have to rely on, since the quantum of action is too small to actually quantify?
The question of the original topic drives at this point: the efficacy of magick is dependent on how one chooses to observe and perceive. Perceptions can be considered "real experiences", whether subjective or intersubjective or classically objective (if we want to believe in Santa Claus, without actually observing him
).What do you think, Simon? Interesting -- I hold the same personal view about the power of observation in the shaping of events. And there is nothing truly "objective" without observation...
Etymology: Object - late 14c., "tangible thing, something perceived or presented to the senses," from Medieval Latin objectum "thing put before" (the mind or sight).
The name "objective" presupposes measurement and observation by the perception and senses, thus making it intertwined with subjectivity -- therefore, the observer subjectively influences the variables of a supposed "objective reality" a priori. Even talking about an objective reality is a form of observation and measurement stemming from perception by the senses -- both QUALITATIVE AND QUANTITATIVE BY NECESSITY.
I guess I'm puzzled -- what part of Schrodinger and Berkeley and Kant and Einstein don't we understand??? I have to confess, reading Anton Zeilinger doesn't show me anything that the above philosophers/scientists didn't already know. Namely, that qualitative attributes (and subsequent variables) have to be taken into account in any measurement -- but they are less concrete because they vary wildly and lack the numbers of the quantitative measurements. In the case of QM, we are really in the infancy of being able to measure anything quantitative in a consistent way -- many of the quantitative attributes are "too finite" to measure with any convincing accuracy.
One cell's function/POV (qualitative) not going along with the function/POV of the whole organ's (quantitative) will be assimilated or eliminated. It rarely changes the whole function of the organ in one lifetime.
Same goes for ideas and theories. It's called evolution.
"If the facts don't fit the theory, change the facts."
-- Einstein
Is this what we mean by "reality is reality?"
I guess we really have to try hard to understand that we influence our own universe through the way we observe -- even our boy Dr. Anton said it! We influence it by choosing what manner and qualitative measurements we want to "let in" -- first individually, then collectively. If this isn't effective magick, I don't know what is.
Let's try to make it constructive. He who has ears, let them hear!
To me, it's just like cells and organs -- arguing QM theory is like reverting back to dividing an organ's process down to the cellular level, and then, forgetting all about the function of the organ. Sure it's interesting to theorize for analogy, but what does it have to do with the efficacy of magick? Unless maybe using it for a springboard to suspend disbelief...
In this case, we were talking about the function of magick and we come down to a more modern debate about monads? I just adore Leibniz!
Gotta love analysis.
Again, a skeptic that never creates and always criticizes can never build anything. Those who cannot do, teach...
...critical theory.
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@Shadow Self said
"I've been wondering if anyone thinks that skeptics cause certain feats of magick to not work when they are around. I've kept my magical journal, sort of haphazardly, but I've noticed a sort of correlation, but I don't know that that implies causation.
Also, if that is the case, what methods can one use to get around that or subvert that, using the skeptics energy to actually make the magical operation work better?"
There are those individuals who maintain a healthy skepticism and that allows them to remain grounded in their work.
There are also those individuals who seem to make it a point to be skeptical even when it is contrary to the ends of an operation.
The former mindset allows for healthy and steady growth while still remaining humble and examining whether or not the intended operation
was effective. While the latter is an individual who simply has a fetish with taking a skeptical point of view and will have trouble with
magick. In my opinion, because of the self-sabotage that's involved with not allowing the confidence of a successful working to aid in
one's growth, it is best to go with a scientific and objective method rather than adhering to a militant skeptic view.... "The Method of Science, the Aim of Religion"
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@Shadow Self said
"I've been wondering if anyone thinks that skeptics cause certain feats of magick to not work when they are around. "
The expression 'feats of magick' is pretty broad, and while tenable in some areas is utterly defenseless in others, so it all comes down to specific examples.
The topic touches on an aspect of the Cairo Working that is profound, and in a roundabout way answers the question asked. Aleister Crowley stated the events of the Cairo Working occurred despite his cynicism and skepticism; if it had not been for his wife communicating to Crowley on the behalf of Aiwass, it is unlikely the Cairo Working could have occurred. It seems obvious that any effort to communicate with Crowley directly by Aiwass without using Rose as an intermediary would have failed due to his skepticism. The mindset of the skeptic creates a barrier that foils attempts at being communicated with by a god or other extraordinary beings. Case in point, Los has stated that if he ever starts hearing voices he will seek mental health treatment. If you were a god, would you attempt communicating with someone if it resulted in a belief of insanity?
One of the more interesting things Rose Crowley communicated to her husband on the behalf of Ra-Hoor-Khuit is the god was offended that Crowley had not invoked him. If gods can be offended or otherwise put off by human beings, claiming they do not exist is probably not a sound method for attempting communications with them, and likely a barrier for proving whether they exist or not.
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@kasper81 said
"This is insane, no disrespect. The whole point of practical magick is you are breaking down levels of social control. The fact you are asking this question shows you are riddled with self-doubt per se and there is some internal flaw witch needs to be addresssed."
I disagree with this. Certainly there are significant psychological dependencies on and rigidities from and over-responsivess to expectations and other "others-derived" psychological states, and there is a mutual relationship between this and magick.
On the other and, we're not really separate or alone. We live in a context of mass (group) mind, just as much as we bring our individual "singularity," or distinct point of view. It really isn't desirable to distance oneself from mass mind except as an exercise - to gain the power to do this when you need to.
We exist in the context of each other. The orbit of any planet is determined partly by the gravitational attraction of every other planet in its system.
The question is quite a sensitive and responsive one. I would suspect an internal flaw - dysfunction in the form of deep alienation - from someone who couldn't see the legitimacy of the question. We gain enormously from being distinct, clear individuals - but only to the extent that we are distinct, clear individuals that are inherently part of a greater, connected whole.
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@Jim Eshelman said
"We gain enormously from being distinct, clear individuals - but only to the extent that we are distinct, clear individuals that are inherently part of a greater, connected whole."
I agree with this so much, but that wasn't always the case...
From the stars to the cells.
Love is a constant initiation. Happy Venus Day!
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@kasper81 said
"ye are my chosen ones"
I just love that plural, don't you?
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@Jim Eshelman said
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@kasper81 said
"ye are my chosen ones"I just love that plural, don't you?"
Not to mention that kasper could be understood to want to care not thou (at all).
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Oh, that was the obvious part.
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I currently live with my mom, dad, husband, 2 cats, and my grandma who is dying of dementia. I moved back in with my parents to help take care of my grandma in her final years. It has been going on four years now. No one in my family is supportive of me joining any magical orders or groups. They basically see them as places where people get taken advantage of financially and sexually. I'm also somewhat limited in the magical tools and such I can leave around as a result of the situation.
Well, it looks like my grandma will be dead within few months from the disease (she is on hospice now), so I'm not entirely sure what will be next for me, only I don't want to get too far off the path and take too many detours from my true will as people mentioned in the other thread.
I seriously doubt anyone is reading my magical diary except myself. My father (the skeptic) is not someone I would ever even feel comfortable mentioning my magical operations to. He doesn't believe in that stuff at all. He has no interest in it, like he has already formed his opinion on it and that is it.
I'm not even that detailed in my journal particularly concerning things of a sensitive nature.
Last magical operation I did that clearly worked he had gone to the opera. It was the sort of thing where the results are readily apparent even to skeptics, but to them, they would just say "oh, it makes sense, that would happen anyway, its totally coincidence that you did a magical operation beforehand.
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You didn't mention your husband's feelings about these things. That would seem to be he most important, since it's someone you've (apparently) selected to spend the rest of your life with.
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@Shadow Self said
"skeptics,[...] they would just say "oh, it makes sense, that would happen anyway, its totally coincidence that you did a magical operation beforehand."
I'm personally okay with that. Back in 1988 I was introduced to the I Ching and after some time getting to know it, I asked the I Ching, "What do you think of my particular brand/method/model of magick?" I got 16. Yü / Enthusiasm, which I then interpreted to mean that whether I danced or not, the effect was coming, but because I knew it was coming, I danced, or that by dancing, I made known it was coming, but in any case, I had to dance. (My particular brand of magick is dance to me, just to let you know). So if someone says, "Yeah, only natural law explains it," I ask them to explain why I danced.
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I've often been asked by students whether magick causes the event, or the pending event motivated the magick. My usual response is the only empirical statement you can make is, "Did magick for event. Event happened." If that describes the facts, then the magick was a success.
It's rather arrogant to presume to presume causation when all you can really observe is relationship.
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My husband pretty much shares most of my parents attitudes about groups. The magical tools or practices for him aren't an issue at all. (Although he isn't particularly interested in doing daily practices himself) I can pretty much have what I want in that department. We lived together in an apartment for a while, but we were both miserable.
When I married him, I never thought I would care this much about religion or magick.
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@Jim Eshelman said
"... the only empirical statement you can make is, "Did magick for event. Event happened." If that describes the facts, then the magick was a success.
It's rather arrogant to presume to presume causation when all you can really observe is relationship."
Strictly speaking, if one's worldview is functional, that is everything anyone can ever empirically say about any causal relationship irrelevant the topic: "Did A. B happened."
So I am not sure if to claim causation is arrogant or simply fact in such a case - if the result is statistically sufficiently significant beyond chance, that is.
Addendum @Shadow Self: It just occured to me, that the abovesaid could be a bridge between the people in your immediate surroundings sceptical of your "magick", how to convince them that it has something going for it. As the above does in and of itself not contain any claim that a sceptic could label "hoo-hoo". Even if it led them also there if they applied it consistently ...
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@Jim Eshelman said
"the only empirical statement you can make is, "Did magick for event. Event happened." If that describes the facts, then the magick was a success.
It's rather arrogant to presume to presume causation when all you can really observe is relationship."
Describing the magick as a "success" implies causation.
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@Shadow Self said
"Last magical operation I did that clearly worked he had gone to the opera. It was the sort of thing where the results are readily apparent even to skeptics, but to them, they would just say "oh, it makes sense, that would happen anyway, its totally coincidence that you did a magical operation beforehand."
So what makes you think that the magick actually caused anything to happen at all? As I'm sure you're aware, coincidences happen all the time, so what distinguishes this particular act from a coincidence?
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@Los said
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@Shadow Self said
"Last magical operation I did that clearly worked he had gone to the opera. It was the sort of thing where the results are readily apparent even to skeptics, but to them, they would just say "oh, it makes sense, that would happen anyway, its totally coincidence that you did a magical operation beforehand."So what makes you think that the magick actually caused anything to happen at all? As I'm sure you're aware, coincidences happen all the time, so what distinguishes this particular act from a coincidence?"
That relies on the part of the magical operation that the skeptic is not capable of observing. Since, the skeptic cannot observe it, the magick appears coincidental. Skeptics don't get inside your head. By their very nature, they do not experience being one with other peoples thoughts and feelings.
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@Los said
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@Jim Eshelman said
"the only empirical statement you can make is, "Did magick for event. Event happened." If that describes the facts, then the magick was a success.It's rather arrogant to presume to presume causation when all you can really observe is relationship."
Describing the magick as a "success" implies causation."
The ends justify the means.
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I see the ritual as preparing you to be open to the transformative energies of the event,
As opposed to being the direct cause