Authored by Master Himala Pahadi
To understand the concept of magic within Buddhism and its application, we must first inquire what it denotes in our Western society. Was magic practiced by the Buddha? Did Padmasambhava utilize it? Do Tibetan Lamas do so?
Magic has an ambivalent nature and is often seen as something sinister. We are not referring to the illusions of a stage show or the special effects in a Harry Potter movie. Science tends to reject magic as superstition and primitive thinking, advocating for its mechanistic worldview and the mechanisms of causality. Technology has advanced greatly in the last two centuries and this is a result of science as an empirical method. However, we must differentiate between science and “scientism”, which is based on metaphysical assertions such as materialism and determinism. Present-day physics has gone beyond the dogmas of the nineteenth century.
Throughout the ages, from ancient Egyptian and Babylonian cultures to medieval times, then beyond the Renaissance, magic was understood as a part of the organic model of reality. Connections between things and events were viewed as sympathies and correspondences existing in an objective way. However, the rise of modern science in the 17th century created a new clockwork model of the universe, no longer compatible with these old explanations of magic. In order to keep up, in the next two centuries, magic came to be explained by means of energies, including energy that is not detectable by machines but may be experienced by our bodies and minds, which are more sensitive instruments. At the beginning of the 20th century, with the influence of Freud and Jung, a psychological dimension was added to the explanations of magic, with psychic energy being categorized as libido and old gods and spirits becoming psychological archetypes or projections. Quantum physics has shifted beyond 19th century physics, and it has become recognized that the subject or observer is involved in the occurrence of each event.
Throughout the Christian Church's history in the West, it has been believed that spirits and demons are necessary to achieve magic. Even so-called "white magic", which was used to heal illnesses and bring rain to crops, was considered to be black magic by many members of the Church. The difference between the two is based on the intention and result of the magic. If it is meant to benefit and heal people, it is classified as white magic. Whereas, if it is used to cause harm, such as making people ill or poisoning water sources, it is seen as black magic. This was a common accusation during the witch trials. However, Buddhist practitioners should always have the intention of Bodhicitta and compassion for all life when performing any type of magical activity.
The Vinaya, amongst other ancient sources, has several narratives which detail the Buddha's alleged miraculous and magical abilities. It is said that he was able to force Naga spirits to be docile, stop Hariti from draining the life force of babies, multiply himself, teleport to Uddiyana, and ascend to Tushita to preach to his mother. Skeptics may deem such stories as purely fictitious, yet they have been an integral part of the Buddhist tradition for millennia, and have helped attract followers from all corners of the world. Similarly, the accounts of Guru Padmasambhava's feats in India and Tibet are filled with outrageous manifestations of his magical powers, which even included him taming the gods and demons of Tibet, and converting them into defenders of Buddhism.
The accomplishments and supernatural powers of the Mahasiddhas, who spread Vajrayana Buddhism in India and Tibet, are well-known. Even today, monks are thought to possess such abilities, acquired through yoga and meditation. This is why they're asked to establish monasteries at chaityas, where Yakshas and other powerful nature spirits reside, so they can keep them in check. To show their appreciation, Indian villagers supplied the monks with food and presents, leading to the Yaksha-puja tradition. This is still practiced in Tibetan monasteries, although it is now referred to as Dharmapala-puja, or offerings made to the Guardians and local spirits.
Some modern authors reject the idea of mystical and spiritual abilities possessed by the Buddha and those who followed him, arguing that he was just a wise teacher of ethics, philosophy, and meditation rather than a sorcerer. On the contrary, magic is a commonplace element of pre-modern societies all over the world. In the West, magic, such as astrology, still exists in the occult world and is a part of the counter-culture, parallel to the official religious and scientific cultures. Magic is still present in our world today.
The Tibetan Buddhist approach encompasses more than just the spiritual practices oriented towards ultimate liberation and the achievement of Buddhahood. One might ask why there is such an emphasis on rituals and puja ceremonies, and why the need to practice Tantra is emphasized. Western practitioners of the faith, particularly in the US, often express the view that they would prefer to focus entirely on meditation and Dzogchen.
It is quite alright to have the capacity. According to Dzogchen, discovering one's self in Rigpa— which is the fundamental spirit of the Nature of Mind— is the principal practice of Dzogchen. Other practices found in Sutra and Tantra, while they can be helpful, are considered secondary. Being in Rigpa or contemplation, which is not a state of knowledge but rather a state of being, is the primary practice of Dzogchen. This condition is referred to as Trekchöd in Tibetan, a state of complete radical relaxation, where one can release their physical, emotional tensions, judgments, and all beliefs regarding the nature of actuality. This means that all conceptions about how things are and should be are let go, and one can find themselves entirely in the present moment, free from regrets of the past or worries about the future.
The success of our meditation practice may bring us to the state of Rigpa; however, how long can we retain it? When we are distracted by feelings or thoughts, are we still in that same state? It is understandable that sitting for a period of time with a calm and collected demeanor, without any thoughts in the world, is a representation of Dzogchen. Although this is correct for Zhinay meditation, it is not always Rigpa. Experiencing a lack of thoughts is a meditation experience, but this alone does not equate to Dzogchen. Even though it is great as a meditation practice, most of us cannot last long. This is especially true when faced with difficulties.
When we have ended our meditation session and are back in our daily lives, it can be beneficial to have taken a calm and focused state of mind with us. Meditation enables us to relax and reduce our stress and anxiety, however we must take into account the fact that we cannot remain still and silent all day. We must also consider that it will take time to gain enlightenment and liberation and while we are on that journey, we need support from our peers to help with the practical problems of life, such as our health, finances and relationships.
The goal of sadhana or Tantric meditation is to learn how to use the energy found within the body and mind. The purpose of Tantra, which is a way of transformation, is to work with one's energies and the energies that exist in their environment. Through Tantra, individuals have the ability to tap into the energies that are present, amplify them within the body, and then channel them for a specific purpose, such as self-healing, healing others, or attracting prosperity.
Visualization and samadhi, an altered state of consciousness, as well as mantras recited while in meditation, can be used to focus the mind. Ritual actions and materials can also be employed as supports for visualization and concentration. The actual source of power is within the mind, but these ritual items and gestures aid in directing and guiding the mind to focus its energies. Just as a rider needs a bridle and a saddle to stay on a horse, the ritual actions and items serve as a support for the mind.
Tantric practice involves ritual for the purpose of training in Buddhism. If successful, one can not only enhance their own wellbeing and accomplishments, but also the energy fields in their vicinity. This is not entertainment or technology, but rather a unification of energy and mind to produce a transformation of energies. This is the substance of Tantra.
Vajrayana, a branch of Buddhism, speaks of four distinct magical activities which mirror the four gates of the mandala. The rites of the eastern gate, labelled white magic, are predominantly used for pacifying, healing and harmonizing. Through the southern gate, known as yellow magic, one can invoke positive aspects such as wealth, prosperity and wisdom. At the western gate lies red magic, consisting of rites to attract, magnetize and influence. Finally, the northern gate is the domain of dark magic (green or dark blue) which is used to subdue negative energies and evil spirits. The Yidam meditation deities associated with these activities are often of the same colour. For example, White Tara is for healing, golden Manjushri for increasing wisdom, yellow Dzambhala and Lakshmi for wealth, red-tinged Kurukulla and Hayagriva for influencing and dark-hued Vajrapani, Vajrakilaya and Simhamukha for combating obstacles and evil.
The Western practice of accessing energies through the invocation of Yidam archetypes is called High Magic or Theurgy. This type of magic requires some literacy and learning, unlike Low Magic or folk magic, which does not require evoking and meditating upon a divine form. In contrast, this practice does not involve invoking a deity or angelic power nor transforming oneself during meditation into a divine form; instead, it involves simply performing an operation with the necessary materials. However, the origin of magical power still lies within the mind, either consciously or unconsciously.
The practice of Tantra necessitates that a practitioner have some command of Seva-sadhana, which is the invocation of and meditating on the Yidam for the purpose in mind. This archetypal form has been used and practiced by many masters throughout the years, and holds a great amount of psychic energy. By invoking and meditating on the Yidam, this energy can be tapped into and accessed. This is verified and focused through the recitation of the Yidam's mantra. This energy is then increased in the body, and channeled to bring about a benefit, like healing, longevity, and wealth.
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It is not Dzogchen practice to access, augment, channel and direct energy. However, these techniques can be of assistance to a Dzogchen practitioner when confronted with everyday life's difficulties and the duty of dealing with hindrances to life and practice. Dzogchen does not limit itself to a specific set of methods; it can make use of anything found in Sutra and Tantra. Yet, in order to do so, the mind must be nurtured and trained to be conscious and focused so that we can act properly in any circumstance. It is not enough to just imagine and daydream if one wants to practice magic. Mindful awareness and doing what is humane and skillful in all situations were among the Buddha's primary teachings.
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Credits: The article's image was created by, Master Himala Pahadi
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