Chapter 2a - The nature of the Parisistas (of the Atharvaveda)

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personality of the priest which inspires confidence in the
patient, and the acceleration of the process of organic repair
with the help of prayer. 64 In fact, "faith-healing is in its
most typical form a direct counterblast to sorcery which is
in essence faith-hurting.
#65
This would also show how the
same psychic power was used both for good and for evil
purposes. Of course it is most unlikely that the Vedic man
was always conscious that he was making use of any 'psychic'
powers, which are governed by the laws of mind. In most cases,
he must be just following the traditional practices, the
magical efficacy of which had been proved from time to time.
But the most essential feature of Atharvanic magic is
its symbolic character. This symbolism is established mainly
in two directions - first, through the particular kind of
substances used by the magician-priest; and, secondly through
the different forms of action which constitute the magical
ritual. Again, so far as the substances are concerned, the
magical bond (bandhutā) is expressed through the name of the
substance and/or through the special properties of that
substance. For instance, the plant called rohani is used for
healing wounds (AV IV.12) because the plant helps to heal
(ruh). The properties of a substance also play an
important part in magical symbolism. Black colour is usually
associated with misfortune and sorrow. Hence we find that to
64. Cf. Alexis Carell, Man the Unknown (Pelican books), p.143.
65. R. R.Marett, "Magic (Introductory)", ERE VIII, p.250.