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Relevant bibliographies by topics / Magic, Hindu

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Academic literature on the topic 'Magic, Hindu'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Magic, Hindu"

1

Pati, Biswamoy, and Gyan Prakash. "Under the Magic Spell of the Hindu Middle Class..." Social Scientist 29, no. 7/8 (July 2001): 82. http://dx.doi.org/10.2307/3518127.

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Cohen, Signe. "Memory, Desire, and “Magic”: Smará in the Atharvaveda." Religions 11, no. 9 (August 24, 2020): 434. http://dx.doi.org/10.3390/rel11090434.

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This essay analyzes the interconnection between memory, desire, and verbal performance in the three so called “women’s love spells” in Atharvaveda 6.130–132. This study unpacks the many interconnected meanings of the term smará, which is used repeatedly in these poems, “memory”, “desire”, or “efficacious ritual speech”. I challenge the traditional definition of these texts as “magical” and argue that applying “magic” as an analytical category to ancient Hindu texts is deeply problematic. Instead, I propose that these poems are better understood in their historical and religious context as examples of ritual speech.

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Sutarto, Ayu. "Sastra Lisan Tengger Pilar Utama Pemertahanan Tradisi Tengger." ATAVISME 12, no. 1 (June 30, 2009): 9–21. http://dx.doi.org/10.24257/atavisme.v12i1.153.9-21.

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Artikel ini bertujuan membahas sastra lisan Tengger sebagai tiang utama pemertahanan tradisi Tengger dengan pendekatan folklor. Sastra lisan yang dibahas adalah legenda Kasada dan Karo serta mantera. Dalam sejarah, legenda Kasada pernah terpengaruh oleh proses islamisasi, sementara legenda Karo memiliki pesan kultural yang menganjurkan persatuan dan kesatuan dalam perbedaan iman antara Budha-Hindu dan Islam. Meskipun demikian, dalam rekam jejak sejak era kolonial, legenda Kasada dan Karo serta mantra mengalami perubahan. Sastra lisan tersebut dapat bertahan hidup karena pewaris aktifnya telah menggunakannya sebagai tiang utama dalam tradisi Tengger. Abstract: This writing is aimed to discuss Tengger oral literature as a main pillar of Tengger tradition mainte- nance with folklore approach. Oral literature being discussed are Kasada and Karo legend and magic formula. In the history, Kasada legend has ever been influenced by islamization process, while Karo legend has a cultural message that suggests the unity in differences between Buddha-Hindu and Islam. Although, in the track record since colonial era, Kasada and Karo legend and magic formula sometimes change, the oral literatures can be still alive because their active heir has used them as a main pillar of Tengger tradition. Keywords: Tengger, oral literature, Kasada legend, Karo legend

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Bhandesa, Asthadi Mahendra. "KAJIAN NILAI PENDIDIKAN AGAMA HINDU DALAM KITAB SĀRASAMUCCAYA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 1. http://dx.doi.org/10.25078/jpah.v1i2.208.

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<p><em>The aim of this research is to get clarity about Hinduism education values which contain in Sārasamuscaya script</em><em>. The data in this research utilize technical literature study and comprehensive with interview technical. After searching data, then continue by examine the data, categories’ data and disinterment value. In this research is covered by qualitative </em><em>descriptive analyze. </em><em>The result of the research are founded Hinduism education values in Sārasamuccaya script that is (1) tattva education value, including belief with Ida Shang Hyang Widhi Wasa (God)</em><em>, belief with soul in life,</em><em> belief with there are karma phala, belief with reborn (punarbhawa) the importance of reborn as the opportunity to do a good deed, a good deed or bad deed is determine reborn in the future, belief with deliverance, actually the most purpose of Hinduism is deliverance; (2) suśila education value, include wiweka in form Dasa Yama Brata doctrine, communication ethics with god in manifestation Sang Hyang Siwa-Agni (fire) also know magic sentence. Communication ethic with fellow, deservedly we always do a good deed to human, mutually help, and give donation as well as help people who on sadness or sickness. The last is ethic communication with environment by peace heart, by the way organize wealth to human; (3) ācāra education values (ceremony and tools for ceremony) are explained about people who have ability in guiding yajña ceremony</em></p>

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Deslippe, Philip. "The Hindu in Hoodoo: Fake Yogis, Pseudo-Swamis, and the Manufacture of African American Folk Magic." Amerasia Journal 40, no. 1 (January 2014): 34–56. http://dx.doi.org/10.17953/amer.40.1.a21442914234450w.

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6

Tsendina, Anna D. "‘Booklore’ Talismans in Daily Life of the Mongols: A Case Study of Two Collections of Mongolian Manuscripts." Oriental Studies 13, no. 6 (December 29, 2020): 1632–40. http://dx.doi.org/10.22162/2619-0990-2020-52-6-1632-1640.

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Introduction. By the beginning of the 20th century, the Mongols had widely used texts on apotropaic magic in their daily life. Among them there are writings with pictures and descriptions of talismans aimed at averting diseases and mishaps, attracting wealth and good favour. All this sort of writings resembles heterogeneity of traditions. Goals. The paper aims at examining various types of ‘booklore’ talismans in magic practices of the Mongols. Results. Like other spheres of Mongolian culture those represent pre-Buddhist, Buddhist and Chinese layers. That was conditioned by the history of the Mongols, their neighbourhood with civilizations they had been integrated with during the course of their existence. As for ‘booklore’ talismans, there are two groups of them: one includes pictures originated from Taoist talismans, the other includes Indian and Tibetan dharanis, texts and Buddhist symbols. They penetrated into the Mongolian culture in different periods and in different ways. Thus, usage of ‘booklore’ talismans by the Mongols resulted in complicated multi-layer complexes which assembled Hindu, Tibetan pre-Buddhist, Mongolized Buddhist and Chinese Taoist elements in different combinations. Conclusions. The work reveals several clusters of ‘booklore’ talismans once popular among the Mongols and originated from pre-Buddhist, Buddhist and Taoist beliefs.

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Sebayang, Vanesia Amelia. "Deconstruction of the colonial discourse on the erpangir ku lau ritual in karo society." International journal of linguistics, literature and culture 5, no. 6 (November 7, 2019): 102–7. http://dx.doi.org/10.21744/ijllc.v5n6.793.

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Erpangir ku lau is a ritual of cleansing based on Hindu Pemena teachings. This ritual teaches the Karo people to maintain harmonious relations between humans, the forces of nature, and the Creator. However, in the Dutch colonial era, erpangir lau was stopped because it was part of the worship and the practice of magic. The method used in this article is a descriptive qualitative research method that uses theory as a basis. This qualitative descriptive design format embraces phenomenology and post-positivism. This study aims to describe, summarize the various situations or phenomena of social reality in a society that are the object of research, and try to pull that reality to the surface as a description of certain conditions, situations, or phenomena. The findings obtained are that the colonial influence still imprinted on the person of the Karo people even though the occupation had long since ended. Concerning the Dutch colonial discourse, it is necessary to carry out a deconstruction practice to reverse the Karo people's perspective on the erpangir ku lau rites.

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Demchenko, Maxim B. "MUNDANE MIRACLES IN AWADH. ENCOUNTERS WITH THE REVEALED AND THE HIDDEN." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2020): 130–40. http://dx.doi.org/10.28995/2658-4158-2020-3-130-140.

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The sphere of the unknown, supernatural and miraculous is one of the most popular subjects for everyday discussions in Ayodhya – the last of the provinces of the Mughal Empire, which entered the British Raj in 1859, and in the distant past – the space of many legendary and mythological events. Mostly they concern encounters with inhabitants of the “other world” – spirits, ghosts, jinns as well as miraculous healings following magic rituals or meetings with the so-called saints of different religions (Hindu sadhus, Sufi dervishes),with incomprehensible and frightening natural phenomena. According to the author’s observations ideas of the unknown in Avadh are codified and structured in Avadh better than in other parts of India. Local people can clearly define if they witness a bhut or a jinn and whether the disease is caused by some witchcraft or other reasons. Perhaps that is due to the presence in the holy town of a persistent tradition of katha, the public presentation of plots from the Ramayana epic in both the narrative and poetic as well as performative forms. But are the events and phenomena in question a miracle for the Avadhvasis, residents of Ayodhya and its environs, or are they so commonplace that they do not surprise or fascinate? That exactly is the subject of the essay, written on the basis of materials collected by the author in Ayodhya during the period of 2010 – 2019. The author would like to express his appreciation to Mr. Alok Sharma (Faizabad) for his advice and cooperation.

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Neumann, Dave J. "“Development of Body, Mind, and Soul:” Paramahansa Yogananda's Marketing of Yoga-Based Religion." Religion and American Culture 29, no. 1 (2019): 65–101. http://dx.doi.org/10.1017/rac.2018.4.

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ABSTRACTAs founder of a religious movement emphasizing soteriological goals, Paramahansa Yogananda is at odds with the prevailing scholarly portrayal of yoga as a modern, syncretic bodily practice focused on mindfulness and physical well-being that, even when employing language of transcendence, magic, or the supernatural, typically has this-worldly perfection in mind. Yogananda, thus, offers an important counterpoint to the dominant historiography of yoga. Whereas more recent “global gurus” often remained in India and recruited among diaspora Indians, Yogananda was the first Indian to establish a thriving yoga-based Hinduism among white converts in the United States. He worked to make his message compelling in the often-hostile milieu of a dominant Christian culture. In this article, I consider Southern California's identity as a “spiritual frontier” that offered a uniquely conducive space to launch a Hindu religious movement in a virulently xenophobic era. I explore Yogananda's vision of the “science of religion,” language that reflected not a materialist reduction of yoga to somatic goals, but a precise, systematic meditation method designed to achieve God-contact. Yogananda offered various products in an effort to build brand loyalty for his yoga-based religion. Although he strategically promoted the very real health and energy benefits of his instruction, the heart of his commercial and spiritual enterprise was a yoga correspondence course that promised to train disciples in a devotional relationship with a God he often depicted as a personal Being. I conclude by examining Yogananda's role as the authoritative divine guru who mediated his religious products to devotees and remained present after his death to guide them toward ultimate bliss.

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Dwi Martina Permatasari, Ni Made. "KOMUNIKASI SIMBOLIK PADA UPACARA NGATURANG BAKARAN SEBAGAI TRADISI MESESANGI DI PURA DALEM PURWA DESA PAKRAMAN SELULUNG KECAMATAN KINTAMANI KABUPATEN BANGLI." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 526. http://dx.doi.org/10.25078/jpah.v1i2.293.

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<p><em>Balinese Hindu people has unique, beautiful, and rich culture since long time ago and also mysterious. It is mysterious because many of them cannot be separated with magic such as Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency. This ritual seems simple, but it has wide meaning. This tradition has a long interesting social aspect in Ngaturang Bakaran ritual which uses cow as an offering.</em></p><p><em>In this study, there are 3 problems. Those are: 1) What is the symbolic communication in Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency? 2) What is the role of symbolic communication in Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency? 3) How is people understanding about symbols in Ngaturang Bakaran ritual at Pura Dalem Purwa, Selulung village, Kintamani subdistrict, Bangli regency? The theory used to analyze those problems are 1) communication theory, 2) Symbolic Interaction theory, and 3) S-O-R (Stimulus Organism Response) theory. The methods used to collect the data were 1) observation, 2) interview, 3) literature review, and 4) documentation study. The data were analyzed by using qualitative descriptive method by arranging the data systematically and conclude it.</em></p><p><em>The result of this study shows that Ngaturang Bakaran ritual is done by the existence of mesesangi or the fulfillers of people prayer, so they have to pay it through Ngaturang Bakaran using cow and offerings banten. (1) The symbolic communication forms in Ngaturang Bakaran ritual were intrapersonal, interpersonal, verbal, non-verbal, and group communications. (2) Symbolic communication in Ngaturang Bakaran ritual were transcendental and religious communications. (3) People understanding towards this ritual is different from ages such as kids, adolescences, and adults. Parents, religious figures, and community figures roles can be really helpful in giving understanding to people based on their thinking level.</em></p>

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Books on the topic "Magic, Hindu"

1

George, Dieter. Ṣaṇmukhakalpa: Ein Lehrbuch der Zauberei und Diebeskunst aus dem indischen Mittelalter. Berlin: D. Reimer, 1991.

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2

Morgan, Diane. Fire and blood: Rubies in myth, magic, and history. Westport, Conn: Praeger, 2008.

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3

Poorva: Magic, miracles and the mystical twelve. Chennai: EastWest Books (Madras), 2007.

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4

La magie dans l'Inde antique. Paris: A. Maisonneuve, 1988.

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Invoke the goddess: Visualizations of Hindu, Greek & Egyptian dieties. St. Paul, Minn: Llewellyn, 2000.

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Tantric temples: Eros and magic in Java. Lake Worth, FL: Ibis Press, 2011.

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Hanuman to the rescue: Hanuman brings the sanjeevani. Mumbai: Amar Chitra Katha, ACK Media, 2009.

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A search in secret India. York Beach, Me: S. Weiser, 1985.

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Kronos, Shiva, and Asklepios: Studies in magical gems and religions of the Roman Empire. Philadelphia, PA: American Philosophical Society, 2012.

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Kutban. The magic doe: Qut̤ban Suhravardī's Mirigāvatī : a new translation. Oxford: Oxford University Press, 2012.

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Book chapters on the topic "Magic, Hindu"

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Urban, Hugh B. "The Goddess and the Great Rite: Hindu Tantra and the Complex Origins of Modern Wicca." In Magic and Witchery in the Modern West, 21–43. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-15549-0_2.

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Agrawal, Ravi. "Introduction:The Magic Device." In India Connected. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190858650.003.0003.

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In the dusty northwestern state of Rajasthan, Phoolwati was visiting a neighboring village on business. She was addressing a small circle of women dressed in sarees. Together, they formed a kaleidoscope of reds, yellows, and pinks. The colors parted obediently when an older woman, in white, pushed her way through the huddle. “What’s going on here?” bellowed the wizened old lady, speaking the rustic Hindi of the region. She pointed at the wiry newcomer, the hub of the commotion. “Who’s this?” All eyes turned to Phoolwati. “I’m here to teach the village women about the internet,” she said, as she thrust her hand out, revealing a phone with a large screen of images and text. She encountered a blank stare. “In-ter-nate,” tried Phoolwati once again, spelling it out phonetically in Hindi. “It’s a wonderful thing. You can get all kinds of information and knowledge on it.” The old lady snorted in disdain. “We’re all illiterate here, child,” she said. “Why are you wasting our time?” This was a familiar refrain to Phoolwati’s internet evangelism. She was prepared. “Who says you need to read and write to use the internet? Who says you need to know English?” demanded Phoolwati. “This is a magic device. See?” She held up her smartphone and pressed a button. The image of a microphone popped up on the screen. (This might have been more effective had the village women seen a microphone before.) “Go on. Ask it something,” Phoolwati told them. “Kuchh bhi. Anything. This has all the answers! You must be curious about something, na?” The old lady looked on incredulously. She slapped the top of her forehead in an exaggerated show of despair. Another woman had seen a city cousin toying with a smartphone once. She felt emboldened in the presence of Phoolwati’s gadget. “Show us the Taj Mahal!” she exclaimed loudly in Hindi. To instantly summon an image of the country’s most famous monument—one that none of them had ever seen—seemed an insurmountable challenge. But Google understood. The phone came alive; a video appeared on the screen. Phoolwati pressed Play.

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Conference papers on the topic "Magic, Hindu"

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Hadzantonis, Michael. "The Symbolisms and Poetics of the Japa Mantra in Yogyakarta, Indonesia: An Anthropological Study." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-2.

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The heritage of Yogyakarta and other urban centres throughout Java, Indonesia, is such that their religions have become highly syncretic (Geertz). Here, animism, Hindu roots, and Islam, have been mixed to fashion modern spiritual practices. One of these is the Japa Mantra, a type of prayer used as a spell as white (and sometimes black) magic. The practitioners of the Japa mantra employ Javanese poetics to shape its poetics, in the belief that these mantras are magical and convey the will of deities and other spirits, who empathie with people and whose will allows these spiritual requests to amterialize. This paper presents an early stage in describing the symbolisms and poetics of the Japa Mantra, through the documenting of several hundred practitioners, priests, and others, in Yogyakarta and other urban centres. The analaysis of the poetics of the Japa Mantra practiced by these communities draws on symbolic anthropology, and describes junctures between spiritual speech communities and symbolic representations of a modern Java guided by a sustained heritage, in the face of an institutionalized Islam.

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