Witchcraft, as an ancient practice, has often been associated with supernatural powers and abilities. In recent years, some studies have explored the potential effects of witchcraft on cerebral wave patterns. These studies aim to understand how witchcraft may influence the brain and whether it has any measurable impact on cognitive function. Cerebral wave patterns, also known as brainwaves, are the electrical patterns observed in the brain during different states of consciousness. They can be categorized into different frequency bands, such as alpha, beta, delta, theta, and gamma waves. Each frequency band is associated with specific cognitive processes, such as relaxation, alertness, deep sleep, and creativity.
Douglas , Mary . 1970 . Introduction . In Douglas , M. , ed., Witchcraft Confessions and Accusations . London : Tavistock, xiii–xxxviii .Google Scholar
Long before drug companies got into the game, people who grew and collected herbs had a vast knowledge of the medicinal properties of different plants. One of the most potent responses to modern-day witch hunts is the struggle to hold back, and even reverse, the process of land dispossession and wealth concentration that began centuries ago during Europe s Great Hunt.
Each frequency band is associated with specific cognitive processes, such as relaxation, alertness, deep sleep, and creativity. Research suggests that engaging in witchcraft practices can result in altered cerebral wave patterns, particularly in the theta and gamma frequency ranges. Theta waves are typically associated with deep meditation, creativity, and intuition, while gamma waves are linked to high-level cognitive functions, such as problem-solving and enhanced sensory perception.
How Social Turmoil Has Increased Witch Hunts throughout History
I t's an old story: A woman is accused of witchcraft by someone close to her—a neighbor, a relative, a rival. Often the original accuser resents or envies the woman or has a property dispute with her. At first the complaints are just whispers. But then something happens—a child gets sick, or an accident occurs. The woman's name is said again, loudly this time, and more people echo it. Then she is dragged from her house and killed.
This is what happened to Iquo Edet Eyo, a 69-year-old woman from Cross River State in Nigeria. Along with four others, she was murdered in October 2022, allegedly by a group of young men who charged that her witchcraft had caused a recent motorcycle crash. Her family says that suspicions had been dogging her for years, arising from jealousy of her prosperity. It is also the tale of Martha Carrier, the ancestor of one of us (Markham-Cantor), who was hanged in Salem, Mass., in 1692. Of the accusations against her, one of the most salient was by a neighbor with whom her family had a property dispute. Carrier became one of 35 people executed for witchcraft in the British colonies of New England—“crimes” of which some of them still have not been exonerated.
The narrative could be set in Germany in 1581, India in 2003, Uganda in 2018 or Papua New Guinea in 2021. Every year more than 1,000 people around the world, including men and children, are tortured, expelled from their homes or killed after being charged with witchcraft—using magic, usually to cause harm. Far from declining with modernization, as some 20th-century scholars predicted, witch hunts are holding steady in some places and may be happening more often in others.
Multiple roots entwine to produce a witch hunt. A belief in sorcery, a patriarchal society, sudden and mysterious deaths resulting from a paucity of health care, inaccessible justice systems that give impunity to attackers, a triggering disaster—all of these contribute. But as one of us (Federici) has argued in her 2004 book Caliban and the Witch and subsequent publications, what sustained periods of witch-hunting have in common, across time, space and culture, is a backdrop of social and economic dislocation.
Witch hunts can erupt suddenly, as during the COVID-19 pandemic, when terrified people searched for scapegoats. But when rates of these assaults have stayed high over decades—such as in Europe in the 16th and 17th centuries and in parts of Asia and Africa in the past 50 years—subsistence economies were in the process of being replaced by monetary and capitalistic systems.
During these times the powerful and the wealthy were privatizing fields, ponds and forests previously held as commons, evicting villagers from the natural resources that had sustained them for centuries. Close-knit communities with relatively self-sufficient economies disintegrated, leaving the newly dispossessed with wage work as the only option for survival. This disruption of rural society caused bitter conflicts between the emerging classes of haves and have-nots that in places manifested as witch hunts.
Silvia Federici (left) and Alice Markham-Cantor study witch hunts old and new. Credit: Kholood Eid
As Federici and other scholars have further argued, in medieval Europe, as well as in much of the Global South, women harvested food and medicinal herbs and had a close relationship with the natural world. During expansions or intensifications of capitalism, many rural women lost access to land and, along with it, the economic and social power they had previously enjoyed. Among the worst affected were older women, who in the new dispensation were regarded as unproductive. Lacking social support and believed to have destructive magical powers, in many places they came to be targeted as witches. The pattern began six centuries ago with the witch hunts in Europe.
Some studies have found that individuals practicing witchcraft, such as casting spells or performing rituals, exhibit increased theta and gamma wave activity compared to non-practitioners. These findings indicate that witchcraft practices may induce a state of focused attention, relaxation, and heightened creativity, potentially leading to various cognitive benefits. Moreover, witchcraft rituals often involve elements like visualization, chanting, and rhythmic movements, which can further influence cerebral wave patterns. These activities may promote a state of trance or altered consciousness, characterized by distinct brainwave patterns. While these studies provide some insights into the potential effects of witchcraft on cerebral wave patterns, more research is needed to establish a clearer understanding of the mechanisms at play. It is also important to consider the limitations of these studies, such as small sample sizes and potential confounding factors. Furthermore, the subjective nature of witchcraft experiences makes it challenging to generalize the findings across different individuals and contexts. Overall, the exploration of how witchcraft influences cerebral wave patterns raises intriguing questions about the relationship between spirituality, cognition, and brain activity. Further research in this area may shed light on the potential therapeutic applications of witchcraft practices and its effects on mental well-being..
Reviews for "The Witch's Power: Analyzing its Effects on Brain Wave Oscillations"
1. Sara - 2 stars - I was really disappointed with "Witchcraft influences cerebral wave patterns." I was expecting a deep exploration of the topic, but instead, it felt more like a surface-level discussion. The author did not provide enough evidence or scientific research to support their claims, making it difficult for me to take their arguments seriously. Furthermore, the writing style was overly convoluted and verbose, making it hard to understand the main points. Overall, I found this book lacking in substance and credibility.
2. Mark - 1 star - "Witchcraft influences cerebral wave patterns" was a complete waste of my time. The author seemed to rely solely on anecdotal evidence and personal beliefs rather than providing any substantial scientific basis for their claims. The writing was also confusing and disorganized, making it difficult to follow the author's train of thought. I expected a more rigorous examination of the topic, but this book fell short in every aspect. I would not recommend it to anyone interested in a serious and well-researched discussion of witchcraft and its supposed effects on the human brain.
3. Jennifer - 2 stars - I was quite disappointed with "Witchcraft influences cerebral wave patterns." The author attempted to delve into a fascinating subject, but the execution was lackluster. The book lacked depth and failed to provide concrete evidence to support its claims. The writing style was also dry and monotonous, making it a tedious read. As someone who is genuinely interested in the topic, this book did not satisfy my curiosity or provide any valuable insights. I would recommend looking for alternative sources if you're seeking a more comprehensive exploration of witchcraft's potential influence on cerebral wave patterns.