“unexplained miracles,” “strange coincidences,” etc.—everything we understand as magic. Eventually, such models do not have any real value of cognition; all we are doing is trying to explain theunknown (in this case, the way in which magic works) by the suspected (here, the structure of the psyche),achieving, however, little more but illustrations.Nevertheless, such illustrations are quite useful to satisfyour reason and to soften the censor, which in one way orthe other truly seems to exist. (One could also term it the“unknown barrier’ that makes it difficult for us to seizeand manipulate the magical universe.) Of course, we mayquite consciously rape our own reason to achieve agnostic trance. This, for example, is practiced by theorder of the Jesuits with its magical technique of the
“credo quia absurdum est”
 (“I believe in it because it is absurd”), 
as does Rinzai Zen with its koans, but in doingso we are already returning to the field of proceduraltechniques, leaving the area of rational cognition. If you find it fun to do so, you might develop yourown models of explaining magic. This would have theadvantage of establishing a stronger commitment tomagic in your consciousness and unconscious (to remainpersistently within psychologism), thus making it easierfor magic to b e integrated in everyday life . But don’t forget :The Alphabet of Desire