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Superstition and science essay
Impact of religion on science
Superstition and science essay
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I'm at the gate that surrounds the Holofernes Geyser, staring through the chain link at the winding, iridescent pools in the dawn light, trying to remind myself that magic isn't real.
Magic isn't real—the jewel-colored fountain that bursts from the earth every sixteen hours is caused by geological forces. It has no healing powers; it cannot save you when you pray to it. There's no reason for me to wrap my hands around this chain link, breathing deep, psyching myself up to climb over and drop.
That's what I'm still telling myself as my hands tighten, as I hoist myself over, over, up.
*
My father died in the Science Wars. Skin burned beyond recognition by a Faithful flamethrower. He wasn't a soldier; he was working quietly in his lab, making
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Most Faithful were monotheists. The days of local tribesmen worshipping the spring were over thousands of years ago. But remnants of the Faithful were out there: something always survives. No sense leaving anything sacred for them to rally around. And some of us could feel that the geyser was sacred. Something in there nudged us to awe in ways we couldn't explain.
All of us knew you couldn't trust a feeling like that. All of us had lost people. A feeling like that brought flamethrowers. A feeling like that would get you killed.
*
The pools around the Holofernes Geyser stretch out for miles: endless sulfurous streams colored in surreal pastels. Pea-green, salmon-pink, indigo, gold: a maze of water, steaming, shining, stinking in the rocky ground.
The geyser, when dormant, looks like any other pool. It's dormant now, round and blue like a blueberry. Weeds and shrubs grow haphazardly on its shores. It's surely my imagination that tells me something waits below the surface, watching me, biding its time.
Magic isn't real. But I tiptoe up to the geyser. I drop to my knees.
"My brother," I whisper. I want to say something more: Save him. Find him. But in the moment, kneeling and foolish and feeling the steam on my face, I cannot do it.
"My brother," I repeat instead. "Alex. Alex. Alex."
*
It's not that he's ill. We have actual medicine for
in the end magic is magic, and one does not explain it so easily. That is why it is magic.”
“He didn’t write me anything about being a parachutist… but one day I got a great big fat letter containing all his logs. When I read this I thought I would lose my breath.” When stationed in Korea, he was required to train to become a parachutist. If he didn’t complete this, he would have to attend the Korean War, which no one would have wished to attend. He had to jump out of a plane five times to complete his training. My grandmother also told me this: “Fortunately he was a diver… if you didn’t stick to your training you could break your back.” My grandfather...
When reflecting and writing on Eiseley’s essay and the “magical element”, I balk. I think to myself, “What magic?”, and then put pen to page. I dubiously choose a kiddie pool to draw inspiration from, and unexpectedly, inspiration flows into me. As I sit here in this little 10x30 foot backyard, the sky is filled with the flowing gaseous form of water, dark patches of moist earth speckle the yard, the plants soak up their scattered watering, and the leaves of bushes and trees imbue the space with a sense of dampness from their foliage. As my senses tune into the moisture that surrounds me, I fill Braedon’s artificial pond with water. I stare at the shimmering surface, contemplating Eiseley’s narrative, and the little bit of life’s wellspring caught in Brae’s pool. I see why Eiseley thought the most abundant compound on the earth’s surface is mystical.
One of the worst things about war is the severity of carnage that it bestows upon mankind. Men are killed by the millions in the worst ways imaginable. Bodies are blown apart, limbs are cracked and torn and flesh is melted away from the bone. Dying eyes watch as internal organs are spilled of empty cavities, naked torso are hung in trees and men are forced to run on stumps when their feet are blown off. Along with the horrific deaths that accompany war, the injuries often outnumber dead men. As Paul Baumer witnessed in the hospital, the injuries were terrifying and often led to death. His turmoil is expressed in the lines, “Day after day goes by with pain and fear, groans and death gurgles. Even the death room I no use anymore; it is too small.” The men who make it through the war take with them mental and physical scarification from their experiences.
To fully explore how magical realism operates within Shadow Tag, it is imperative to understand
“Then weakness will be your plea./I am different. I love my brother/and I’m going to bury him, now.”
Long after Houdini’s death, people have loved his magic shows and have been fascinated by his great escapes. Many magicians now idolize him, such as David Copperfield. When we think of magic today, our minds usually go to Houdini rather than the great magicians we have today. This is, of course, because Houdini shaped the history of magic throughout the world. He was one of the world's first most memorable magicians that we will all treasure for, hopefully,
"Science Museum. Brought to Life: Exploring the History of Medicine." Medicine in the War Zone. Accessed January 12, 2014. http://www.sciencemuseum.org.uk/broughttolife/themes/war/warzone.aspx.
As a child the notion of magic was as simple as a magician sawing a woman in half, then piecing her back together, or the illusion of a human gravitating in mid air. Even as adults, we are still awed by such pastime entertainments of magic. On the contrary, Rebecca L. Stein and Philip L. Stein depict magic as a way of life similarly to elements of religion. In The Anthropology of Religion, Magic, and Witchcraft Stein and Stein illustrated magic as being a subcategory to religion; laws of magic; functions of magic; how it works; magic in society; and divination. In terms, of magic, what is it; and what makes it real?
It’s a hard thing to explain to somebody who hasn’t felt it, but the resence of death and danger has a way of bringing you fully awake. It makes things vivid. When you’re afraid, really afraid, you see things you never saw before, you pay attention to the world. You make close friends. You become part of a tribe and you share the same blood – you give it together, you take it together. (O’Brien, 220)
Lehmann A. C. & Myers J. E. Magic, Witchcraft and Religion – An anthropological Study of the Supernatural (Fourth Edition) (Mayfield Publishing Company, 1997)
"Witchcraft." The Gale Encyclopedia of the Unusual and Unexplained. Ed. Brad Steiger and Sherry Hanson Steiger. Vol. 2. Detroit: Gale, 2003. 91-99. Gale Virtual Reference Library. Web. 4 May 2014.
Yet, as Professor H.S. Versnel flawlessly articulates, “Magic does not exist, nor does religion. What do exist are our definitions of these concepts” (177). Anthropologically evaluating the variance, it is moot and rooted in modern-Western bias that is irreconcilable with the reality of non-Western spiritual systems (Versnel 180). Yet, such perverse infusion of the concept of magic maintains its
We have seen magic as a form of entertainment, from making someone disappear, to sawing a girl in half. But all great illusions have an explanation. “Magic, as we have seen, is about power- a seemingly magical power used and expressed by a skilled actor to create the illusion of miraculous happenings’. But the most mysterious part of magic is how these miraculous happenings are performed. The real power of magic lies within the native effects themselves (Blackstone, 117).
Too late! He had heard me. Why had I been so stupid as to scream? I had lost valuable seconds and drawn negative forces to me.