ANÁLISIS CUANTI-CUALITATIVO

sin ‘Niriti’ (the god of death) and thus destroy the evilness and diseases that eat us up every day, every moment, by following the consciousness. Thus we destroy the evilness in us and remove the darkness that covers over understanding. Oh! God give us the power to do so!”

- Atharva Veda Let it be the malicious path or the good path, to study mantravada (A deviant path of Tatra, which aims at fulfillment of intentions) a guru (teacher) is necessary. Why? Atharvada says that- ‘Death, Water and Moon are my teachers. Rice, wheat and all other food materials I am getting due to the compassion of the teacher. Ev- erything and every event in the world are my teachers’ Ashtanga hridaya (A book on Ayurveda, which speaks about medicine and healing techniques, written by saint Charaka) also speaks in the same line- ‘For an intelligent individual, in his every act, the world itself is the teacher. Because of this in worldly matters after under- standing the ways methods and nature of nature and living beings one should follow the same’. These messages may give us the feeling that a separate guru is not necessary to learn even subjects like Mantravada. Ultimately, ‘Siva, the god which is present in and with which the whole universe is made up of, is the first guru and he himself lightens himself in everybody as consciousness – thus says the knowledgeable ones’ (Quote from Suta samhita) The

ultimate or the only real possible guru is within ourselves – which is nothing but consciousness. The teachers can only show the way, actual teaching and learning happens from within – we ourselves are the real gurus for ourselves. This being the real situation, we may feel that the stress on having another individual as guru to teach Mantravada (or any other similar subject) is something over stated. But it is not so. Kularnava Tantra tells us that- ‘Siva (or the enlightened consciousness), the ultimate guru is divine. It may not be possible for common people to see or decipher it – they always live in confusion, and darkness encompasses their consciousness always. Due to this the students of subjects like Tantric worships should take someone who is truly spiritual (who wish and act for the well being of the universe and himself, by following his own nature) as guru, and follow his teachings (till he himself lightens up, and becomes a guru who could see his own path or true nature – i.e. ‘Dharma’). [By the way ‘Dharma’, ‘Tao’ all mean almost the same and could be translated as ‘the path’; But even this defi- nition does not clarify full depth of the word ‘Dharma’. An ex- ample may clarify further. ‘Burning is the true dharma of Fire’. Or in other words ‘Dharma’ could also be translated as ‘true nature’ (of something)] Thus it becomes clear that to study ‘Mantravada’ in the right way, a teacher is a must. This stays true for both Dur- Mantravada (Malicious Mantravada or ‘Black Magic’ and ‘Good Mantravada’ or ‘White Magic’). If not we will end up having an erroneous understanding of this subject – as truly visible from the words ‘Black Magic’, which itself can cause confusion regarding the depth and nature of this subject itself.

The Fundamental constituents

Having said that, I think now we have the minimum ground necessary to embark on this subject. But before going into this study, we should have at least a minimum understanding of the constants and of this subject – i.e. Dur Mantravada. It should be clearly noted that I am speaking about Dur-Mantravada (Black

Magic) which is a deviation happened in the path of Tantra and not about Tantra itself. The fundamental constituents differ a lot in both. [If you want to know more about ‘Tantra’ read the book ‘Bhirava Tantra’ by Osho] Here I am speaking about the constitu- ents of the system of Black Magic and not about Tantra. ‘Tanta’ means ‘Technique’ and it is more about attaining enlightenment by the union of opposites – Man and Women, Siva and Sakti. Dur-Mantravada (Black Magic) is more concerned with various beliefs, and techniques to fulfill intentions, anchoring on those beliefs. Black Magic is more or less based on the following be- liefs-

1) The belief in the power of secret hymns.

2) The belief in the principles of similarity and transition 3) The belief in Ayurveda system of medicine

4) The belief in astrology

5) The belief in para-normal and para-psychic powers (of ours and non-human)

6) The belief in the words of our ancestors (the belief in traditional beliefs)

7) The belief in ceremonial act or worship techniques used 8) The belief in the theory of Karma (Karma sidhanta): Eg.

What you do, the result of that you are sure to get, in this life or the other.

9) The belief in re-birth. 10) The belief in multiple gods

11) The belief in the ability of dreams to foretell future 12) The belief in time

a. The knowledge of Time and its nature (Time is the ultimate counter part of the universe, providing the extra dimension)

b. Knowledge of the effects of time (Calendar and Muturta systems)

c. The belief that we can defy time and thus death (through meditation and breath control)

d. The worship of the destroyer of time (Kalakala – ‘Siva’ who can cause the death of time itself) 13) The ultimate state (enlightenment)

a. Duality (Siva - Sakti) = Dvaita

b. Single God (There are several systems which consider Tripura sundari or Akhora as this single god) = Eka Daiva

c. Unity (The realization that the creator, creation and the rules are one and the same) = Advaita

Except the last one, all the others are beliefs – but the last one is rather a realization than a belief. If somebody gross from the preliminaries of ‘Black Magic’ (ceremonial worships for intension fulfillment) to considering this as a path for enlightenment, then he is in the path of ‘Tantra’ rather than ‘Black Magic’.

we should try to elaborate and understand these beliefs in more deapth. The aim of that effort sould be to understand a method to differentiate the pearls and waste material and literature that is present in the system of ‘Black Magic’.

Once the above steps is covered, we should look into the clas- sification (Shad Karma = Marana, Mohana, Uchadana etc) and functional constituents (Mantramsaka = Mantra deeksha, Snana, Dyana, Pranayama etc), and technical constituents (Mantra recita- tion, Homa, Use of flowers, gems and garlands, prasada dana, use of medicines and chemicals etc)

Only such an elaboration can give us the ground to have a minimum understanding about the system of ‘Black Magic’. I hope that, I have succeeded in providing the outline of the point under discussion, and the area it covers.