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The materials used to construct such amulets were of the utmost importance, along with certain preparations and certain observances of ritual formalities (Niyogi 26). Amulets could not only heal, but also protect the wearer from any evil consequences (Niyogi 26). The Atharva Veda refers to amulet use on many occasions an amulet is a sacred thing charged with the strength of a spirit (Niyogi 26).
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This includes varieties of hypnosis, creation of paralysis, bringing disease or madness, and other rituals to gain supernatural powers (McDaniel 80).įaith healing has long been practiced in India.
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ATHARVA VEDA BLACK MAGIC HOW TO
The krisna satkarma or black magic rituals, traditionally teach the tantrika how to control both the physical world and other people (McDaniel 80). It contains various instructions on how to enchant people, cure various bites, how to deal with ghosts and witches, as well as practices to gain vak siddhi, so that whatever a practitioner says comes true (McDaniel 79). It is written in Bengali, though it contains many Sanskrit mantras and is used by local tantric healers (McDaniel 78). A man who desires a woman collects the dust from her footsteps and brings it to the shaman ( ojha) who chants an incantation three times afterwards he sprinkles the dust upon the woman and she finds herself attracted to him (McDaniel 38).Ī good example of folk tantra is a small handbook called the Dakini Tantra (McDaniel 78). Among the Savara people, a tribal group known for their skill at snake charming, Chandi may be evoked for both love magic and exorcism (McDaniel 38). When Kali Mai’s power is sought, he erects a mud altar for her and sacrifices a red chicken and a black goat, thereby granting the magician what he wishes (McDaniel 231). Kali Mai has traditionally been the major goddess of the village black magician (McDaniel 231). The folk understandings of tribal magic among the Oraons of West Bengal and the Chotanagpur area is quite different from modern street magic-tricks. This trick relies on the preparation of the sand the sand must be cooked with a small amount of lard which covers the grains of sand with a slight coating of grease, rendering it impervious to water (Carrington 26-27). A handful of sand is placed into a bucket of water, yet when removed it is completely dry (Carrington 26). Perhaps another of the best known tricks is the dry-sands trick (Carrington 26). Thus they will resume their former expanded condition very rapidly, without any traces of the folding process (Carrington 9). The secret of this trick is the pliability of the tree the leaf and twigs of the mango-tree are exceedingly tough, and can be folded into a very small space without breaking (Carrington 9). A seed is placed in some earth and a mango-tree miraculously grows in mere moments (Carrington 6-8). Perhaps the best known of all the feats performed by Indian conjurers is the mango-tree trick (Carrington 5).
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Many of the modern performances of Indian magic are simply tricks. Other examples of these hymns include: charms to cure diseases and heal wounds imprecations against demons, sorcerers, and enemies charms to obtain a husband, wife, or son and charms to obtain prosperity in house, field, cattle, business, gambling, and kindred matters (Bloomfield vii-xiii). Many scholars have categorized the hymns of the Atharva Veda in different classes, as the hymns are meant to: secure long life, get good wishes of the deities, ward off misfortune, pardon the misdeeds, obtain the kingship, as well as others (Whitney ix). This Veda contains mainly mantras used in witchcraft or sorcery, in the curing of diseases, for destruction of enemies, etc. The ancient Atharva Veda’s most salient teaching is sorcery (Bloomfield xxix). Magicians and sorcerers have a long history in Hinduism.