Dali e bas taka? Sto ako za blagorodna cel - da se izleci eden covek, se ubie edno dete za da mu se izvadat organite i presadat na drug covek? Pri toa bolniot covek da ne znae deka takvo nesto se slucilo za toj da bide dobro (znaci ne velam za onie sto toa namerno go pravat).
Во магијската свест и практика на несебична помош нема зло под никаква точка туку само арнотии.
Не мепај сега баби и жаби.
Кога ќе се спомене вуду сите мислат злодела, жаби крастави, клетви и змиски очи во казан на тивок огаН. А не е така.
Брухеrија =
The brujería of Hispanophone America is a combination of Spanish and the indigenous people of those regions (predominantly Mesoamerican and other South American indigenous regions), so it is heavily influenced by ancient paganism.
Further south of that region, brujería is diverse, from a similar mix of indigenous and Spanish culture, to the European styles found in Argentina and Uruguay. In these latter countries, brujería often takes on Christian, specifically Catholic, influences.
However, the term bruja/o has just as many negative connotations as does its English counterpart 'witch'. To refer to somebody as a bruja/o is often to label them an 'evil doer'. So most South Americans of European descent refrain from using it in reference to themselves. Some of these people have adopted the term curanderos (healer), a family reference, or simply no term at all. Interestingly, the term "curandero" actually means 'quack or charleton'. In Spain and European descendant South Americans, the witch is considered by many to be fictional. In contrast, brujos from Central America or the north of South America are usually respected[citation needed]. They are sought for healing, divination and spellwork, and can often be found selling amulets and such curios openly.
Curanderismo is also a practice that is distinctive from witchcraft, in that they do not use spells or divination but rather, work as psycho-spiritual healers doing such things as soul retrievals.
The brujos from Spain are either Christian or pagan-witches. The first group use folk magic and combine it with Catholic ritual and beliefs. This group includes priests and nuns
Сантеријa = Aside from being herbalist, Santería
traditional healing practice has a spiritual aspect. Derived from its Yoruba religious roots or Lucumí tradition, Santería has a holistic approach, acknowledging the connection with heart, mind and body.In Santería, the world flows with the primal life energy called the
ache or growth, the force toward completeness and divinity.
Ache is the current that Santería initiates channel so that it empowers them to fulfil their path in life, because
ache is connected to all that has life or exhibits power; ache comprises blood, grace, power. When a person is sick, the healer thinks, interprets and reacts, considering the illness not just a physical dysfunction but also an interface with suffering and bad luck in life, believed to be brought on by the activity of spirits.
Китсуне = Differing regional beliefs set those who use foxes into two separate types: the
kitsune-mochi, and the
tsukimono-suji. The first of these, the
kitsune-mochi, is a solitary figure who gains his fox familiar by bribing it with its favourite foods. The
kitsune-mochi then strikes up a deal with the fox, typically promising food and daily care in return for the fox's magical services. The fox of Japanese folklore is a powerful trickster in and of itself, imbued with powers of shape changing, possession, and illusion. These creatures can be either nefarious; disguising themselves as women in order to trap men, or
they can be benign forces as in the story of "The Grateful foxes"
Рисјанството со чудесиите?
Се има два аспекта, добтина и лошотилак.