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2016 •
Author(s): Ullrey, Aaron Michael | Advisor(s): White, David G | Abstract: Magic tantras, despite their ubiquity in South Asia, have been woefully ignored by Historians of Religions in South Asia. Magic operations or pragmatic rituals, as opposed to transcendental rituals, reveal the lives and anxieties of medieval South Asians. I identify three categories of rituals that constitute a typology of magic in the tantras: (1) six-results rituals (ṣaṭkarman), (2) fantastic feats and enchanted items (kautukakarman, indrajāla), and (3) conjuring (yakṣinīsādhana). I focus primarily on the six-results in this dissertation: tranquilizing (śānti), subjugation (vaśīkaraṇa), immobilization (sthambhana), bewildering (mohana), dissension (vidveṣaṇa), eradication (uccāṭana), attraction (ākarṣaṇa), and murder (māraṇa). No matter having six, nine, or ninety-nine constituents, these are called the six-results. Three scholars have written on the six results previously: Teun Goudriaan, Hans-Georg Turstig...
Numen-international Review for The History of Religions
The Power of the Impure: Transgression, Violence and Secrecy in Bengali Śākta Tantra and Modern Western Magic2003 •
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2017 •
The belief in and the practise of magic has been present since the earliest human cultures and continues to have an important religious and medicinal role in many cultures today. The present study investigated about social representation regarding societal beliefs of witchcraft and black magic in North Eastern state of India.
The huge body of texts known as Purāṇas, besides the general information about religious life in ancient India, provides us with rich material concerning religion, philosophy, mysticism and also magical practices in the late ancient and medieval period. Among the Purāṇas there are texts known as Vaiṣṇava Purāṇas which support the Vaiṣṇava doctrine and practice. They contain a very wide spectrum of practices embracing bhakti, yoga and tantric modes of worship. The most popular and widely known of Vaiṣṇava Purāṇas is the Bhāgavata Purāṇa. This text (book VI, chapter 8) contains a very interesting description of the ritual which might be understood as magical ritual protecting the body of a warrior in battle. The story is based on an ancient mythical fight between the god Indra and demon Vi-śvarüpa. It is an example of a typical fusion of ritual and mantra known in India since the Vedic period. The body of a worshiper is protected by a mantra known as a Nārāyaṇaka-vaca which functions as a magical armour. The ritual sequence would be analysed as a common fusion of rite and mantra concerning bodily, verbal and mental activity. The methodology is inspired by the concepts of Frits Staal – one of the most acclaimed and also controversial figures in the field of Ritual Studies. According to Staal, formal and structural analysis of ritual and mantric complex is necessary for understanding and describing this phenomenon. This perspective views ritual as a universal human activity – its main innovation is separating the structure of ritual from the symbolic level which might be rather unstable in opposition to the fixed structural level. Moreover, the protecting ritual will be compared to some late Tantric rituals which use mantras in an analogical way (nyāsa). The human body is the field where the ritual and magical formulas meet.
2023 •
This book explores the cross- and trans-cultural dialectic between Tantra and intersecting ‘magical’ and ‘shamanic’ practices associated with vernacular religions across Monsoon Asia. With a chronological frame going from the mediaeval Indic period up to the present, a wide geographical framework, and through the dialogue between various disciplines, it presents a coherent enquiry shedding light on practices and practitioners that have been frequently alienated in the elitist discourse of mainstream Indic religions and equally over- looked by modern scholarship. The book addresses three desiderata in the field of Tantric Studies: it fills a gap in the historical modelling of Tantra; it extends the geographical parameters of Tantra to the vast, yet culturally interlinked, socio-geographical construct of Monsoon Asia; it explores Tantra as an interface between the Sanskritic elite and the folk, the vernacular, the magical, and the shamanic, thereby revisiting the intellectual and historically fallacious divide between cosmopolitan Sanskritic and vernacular local. The book offers a highly innovative contribution to the field of Tantric Studies and, more generally, South and Southeast Asian religions, by breaking traditional disciplinary boundaries. Its variety of disciplinary approaches makes it attractive to both the textual/ diachronic and ethnographic/synchronic dimensions. It will be of interest to specialist and non-specialist academic readers, including scholars and students of South Asian religions, mainly Hinduism and Buddhism, Tantric traditions, and Southeast Asian religions, as well as Asian and global folk religion, shamanism, and magic.
Studia Religiologica. Zeszyty Naukowe Uniwersytetu Jagiellońskiego
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