The divine feminine entity representing the cycles of life in nature is a powerful concept that has been seen and revered throughout various cultures and religions. This entity embodies the interconnectedness and harmonious balance of the natural world, symbolizing the fertility, growth, and decay that are inherent in all living beings. **The divine feminine entity** is often depicted as a nurturing and life-giving force, embodying qualities such as compassion, intuition, and creativity. She is seen as the source of all life, the ultimate mother figure who brings forth new life and sustains it. This entity also represents the cycles of life in nature, **highlighting the importance of change, transformation, and regeneration**. Just as the seasons change, bringing about the birth of new plants and the eventual decay and rebirth of old ones, the divine feminine entity reminds us of the ephemeral nature of life and the need to embrace and accept its ever-changing cycles.

magical thinking

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• Verywell Mind - Magical Thinking Benefits and Concerns

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Professor of Psychology, Department of Psychological Sciences, University of Missouri-St. Louis. His contributions to SAGE Publications's Encyclopedia of Human Development (2005) formed.

Encyclopaedia Britannica's editors oversee subject areas in which they have extensive knowledge, whether from years of experience gained by working on that content or via study for an advanced degree. They write new content and verify and edit content received from contributors.

magical thinking, the belief that one’s ideas, thoughts, actions, words, or use of symbols can influence the course of events in the material world. Magical thinking presumes a causal link between one’s inner, personal experience and the external physical world. Examples include beliefs that the movement of the Sun, Moon, and wind or the occurrence of rain can be influenced by one’s thoughts or by the manipulation of some type of symbolic representation of these physical phenomena.

Magical thinking became an important topic with the rise of sociology and anthropology in the 19th century. It was argued that magical thinking is an integral feature of most religious beliefs, such that one’s inner experience, often in participation with a higher power, could influence the course of events in the physical world. Prominent early theorists suggested that magical thinking characterized traditional, non-Western cultures, which contrasted with the more developmentally advanced rational-scientific thought found in industrialized Western cultures. Magical thinking, then, was tied to religion and “primitive” cultures and considered developmentally inferior to the scientific reasoning found in more “advanced” Western cultures.

This perspective influenced 20th-century psychological theorists, notably Sigmund Freud and Jean Piaget. Freud argued that there are two fundamental forms of thought: primary and secondary process. Primary process thought is governed by the pleasure principle, whereby id-driven instinctual desires seek fulfillment without consideration of the constraints of the external world. Magical thinking—the belief that wishes can impose their own order on the material world—is a form of primary process thought. Secondary process, in contrast, is a more advanced development, resulting from the emergence of the ego, which provides rational assessments under the direction of the reality principle that allow for adaptive responses to the environment. Freud used this model of individual development to explain the stages of cultural development proposed by anthropologists. That is, Freud posited that the development of the individual—from the id impulses and magical thought of childhood to the ego constraints and rationality of adulthood—mirrored the development of human cultures from magical-religious to rational-scientific.

Piaget’s investigation also placed magical thinking at the centre of young children’s thought. Piaget queried children about their understanding of events in the physical world and discovered that children, before age 7 or 8, impute their own activity as the causal source for physical events.

Research suggests that magical thinking is both less and more pervasive than previously thought. First, evidence suggests that although young children do utilize magical thinking, their egocentrism is much less pervasive and profound, and they are capable of a much more sophisticated understanding of physical causality, at a much earlier age, than Piaget proposed. Second, adults, despite their capacity for scientific reasoning, do hold religious beliefs that often involve features of magical thinking, engage in magical thinking at times, and can be influenced to think thusly under some circumstances. Third, the magical thinking of children may be distinct from the religious beliefs of adults, which address metaphysical considerations about ultimate questions of life, meaning, being, and mortality that involve more sophisticated cognitive considerations than found in children’s magical thought.

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Field Manual for the Archaeology of Ritual, Religion, and Magic

C. Riley Augé

188 pages, 12 illus., bibliog., index

ISBN 978-1-80073-503-3 $120.00/£89.00 / Hb / Published (July 2022)

eISBN 978-1-80073-504-0 eBook

• If you are a periodical or other publication reviewing our content.
• If you are a professor requesting an examination copy.

Reviews

“While Augé addresses her volume to archaeologists, it seems to me that it has value also for those involved more tangentially, such as researchers in material culture studies, epigraphers, historic site interpreters, and members of the general public with interests in the spiritual side of the material world.” • American Journal of Archaeology “This is a valuable contribution to a relatively recent shift towards the study of the material culture of ritual and magic. Ritual interpretations that were previously either avoided or resorted to by default are now being thoroughly engaged with, and this Field Manual offers an accessible, concise but comprehensive guide to tackling this fascinating subject in archaeological contexts.” • Ceri Houlbrook, University of Hertfordshire

Description

By bringing together in one place specific objects, materials, and features indicating ritual, religious, or magical belief used by people around the world and through time, this tool will assist archaeologists in identifying evidence of belief-related behaviors and broadening their understanding of how those behaviors may also be seen through less obvious evidential lines. Instruction and templates for recording, typologizing, classifying, and analyzing ritual or magico-religious material culture are also provided to guide researchers in the survey, collection, and cataloging processes. The bulleted formatting and topical range make this a highly accessible work, while providing an incredible wealth of information in a single volume. C. Riley Augé holds an M.A. in Folklore and Mythology, and a PhD in Anthropology. Her specialized area of research is the archaeology of ritual, religion, and magic, particularly the material expressions of these beliefs. Auge’ currently serves on the governor-appointed Montana State Historic Preservation Review Board to actively engage in state-wide efforts to preserve all aspects of the historical record.

Subject: ArchaeologyHistory (General)Anthropology of Religion

Subject Codes LC: BL65.A72 A94 2022 BISAC:
SOC003000 SOCIAL SCIENCE/Archaeology;
HIS000000 HISTORY/General THEMA: NK ; NH ; QRYX5

Contents

Expand ToC List of Figures
Acknowledgments Introduction
The Basics: What Everyone Should Know
Most Common Ritualistic, Religious, and Magical Tropes
Common Attributes of Ritualistic, Religious, and Magical Material Culture Chapter One: Defining Ritual, Religion, and Magic
Definitions
Magical Agency Chapter Two: Classification and Typology
Creating classification systems
Criteria for Identifying Ritual in Archaeological Contexts
Criteria for Identifying Magic in Archaeological Contexts
Witch Bottle Typology
Concealed Cat Typology
Concealed Footwear Typology
Gender and Ascribing Usage Chapter Three: Ritual, Religion, and Magic Functions and Devices
Divination
Fertility
Healing
Love and Marriage
Maleficium
Mortuary
Propitiation/Immolation
Protection
Success
Treasure Hunting Chapter Four: Ritual, Religion, and Magic by Ethnicity and Religion
African/African American
Ancient World
Arctic-Subarctic/Pacific Northwest
Asian
Australian/South Pacific
European/American
Latin/Mesoamerican
Mediterranean/Classical
Middle Eastern/Indian
Native American
Scandinavian
Buddhism
Candomblé
Christianity
Confucianism
Daoism
Hinduism
Islam
Jainism
Judaism
Mormonism
Rastafarianism
Santería-Regla de Ocha
Shinto
Sikhism
Voudou
Zoroastrianism
Ritual and Magical Practitioners Chapter Five: Ritual, Religion, and Magic at Particular Site Types
Ceremonial (feasting, food procurement, initiation, military, political)
Conflict (battlefields, fortifications, jails/prisons, prisoner camps/detention centers)
Monumental (burials, cultural markers, guardian statuary, memorials)
Mortuary (burials, cemeteries, cenotaphs)
Mundane/Secular (commercial, domestic, institutional, occupational, public)
Sacred (pilgrimage, religious features, religious structures, sacrifice)
Underwater (inundated sites, plane wrecks and shipwrecks) Chapter Six: Ritualistic, Sacred, and Magical Landscapes
Astronomical Associations and Structures
Cosmological Modeling
Culturally Modified Ecofacts (CMEs)
Directional Orientation
Elementals
Flora & Fauna
Geological, Geographical, and Other Natural Markers
Light/Dark
Seasonality
Soundscapes
Travel Corridors
Viewsheds
Vertical/Horizontal Associations Chapter Seven: Ritualistic, Religious, and Magical Material Culture by Material Type and Attribute
Ceramic
Color
Fauna
Flora
Glass
Metal
Mineral/Lithic/Soil
Numbers
Symbols, Designs, and Images
Textiles and Clothing Chapter Eight: Sensory Elements in Ritual, Religion, and Magic
Affective
Auditory
Gustatory (Taste)
Olfactory
Tactility/Haptic
Vestibular
Vision Chapter Nine: Forms and Templates
Burial Site Survey Form
Burial Recordation Form
Conflict and Battlefield Recordation Form
Individual Figurine/Statuary/Figural Vessel Recordation Form
Intentionally Concealed Object (ICO) Recordation Form
Plant Recordation and Collection Form
Quotidian and Occupational Site Recordation Form
Religious, Ceremonial, and Formal Ritual Building Recordation Form
Ritual Landscape Recordation Form
Ritual/Magic Assemblage Recordation Form
Rock Art Recordation Form
Censors
Crosses
Figurines Chapter Ten: Technologies, Methodologies, and Analyses
3-D Scanning
Accessibility Analysis
Botanical Analysis
Chemical Residue and DNA Analysis
Geophysical Survey
Mapping
Measuring
Photography Chapter Eleven: Resources
Databases
Researchers
Museums & Archives Glossaries
Glossary of Ritualistic, Religious, and Magical Gems and Other Stones
Glossary of Ritualistic, Religious, and Magical Plants
Glossary of Ritualistic, Religious, and Magical Terms
For Further Reading
Attribute Analysis
Ethnic Studies
Artifact Material Types
Sensory and Landscape Studies
Mortuary Studies
Ritual and Magic Theory
General Sources Index Download ToC (PDF) Back to Top

Belief

Neverland is where the impossible is possible, if you believe it.

Belief is a type of magic featured on ABC's Once Upon a Time. It first appears in the first episode of the third season.

The most important type of belief, the one associated with Neverland, is based on the magic of the same name from the Peter Pan story, and the Disney film of the same name.

Just as the seasons change, bringing about the birth of new plants and the eventual decay and rebirth of old ones, the divine feminine entity reminds us of the ephemeral nature of life and the need to embrace and accept its ever-changing cycles. **Nature, as a manifestation of the divine feminine entity**, is a constant teacher and reminder of the cycles of life. The blooming of flowers in the spring, the growth of trees in the summer, the shedding of leaves in the fall, and the hibernation of animals in the winter are all examples of the cyclical patterns that exist in the natural world.

Uses

Believing in magic and touching the storybook can bring back a person's lost memories. ("A Land Without Magic," "A Curious Thing")

One type of belief is unique to Neverland and grants the practitioners the ability to summon whatever they can strongly believe in. However, it has some limitations, such as the necessity of pixie dust to fly. Certain factors can also hinder it, such as an adult failing to revert to childhood again if there was something preventing him or her from visualizing it (i.e. his or her own child). ("Think Lovely Thoughts")

A weakened form of belief can be used outside of Neverland (including in the Land Without Magic). Henry used this to make people of New York City believe in magic and create a portal to bring his family home. ("An Untold Story")

The belief of a Savior is shown to have a sustaining effect on the magical realms. When the fourth Dark Curse was cast, the Black Fairy cursed Emma to forget most of her life in Storybrooke; without anyone to confirm magic was real, Emma believed magic was a delusion and was committed to the asylum. As her belief faded, so did all the realms of story. However, once the curse was broken and Emma's faith restored, the realms returned along with however was destroyed in them. ("The Final Battle Part 1," "The Final Battle Part 2")

Victoria Belfrey used a tear from Lucy's lost belief to awaken her daughter Anastasia from stasis. ("One Little Tear")

These patterns reflect the ebb and flow of life, teaching us the importance of resilience, adaptation, and letting go. **The reverence for the divine feminine entity representing the cycles of life in nature** reminds us to honor and respect the interconnectedness of all living beings and the environment. It encourages us to cultivate a deep sense of gratitude and awe for the natural world, recognizing that we are a part of it and that our actions have a profound impact on its delicate balance. By embracing and embodying the qualities of the divine feminine entity and acknowledging the cycles of life in nature, we can find solace, guidance, and inspiration in our own lives. We can learn to embrace change, nurture growth, and find comfort in the knowledge that just as nature goes through cycles, so do we..

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