Magic and supernatural phenomena
- Supernatural claims were used to motivate and preserve “good” behavior (see deities, karma and rituals) - just as one does in good legends and drama. They can, of course, be accepted in that sense from an aesthetic standpoint.
- It was also supposed that one could attain one’s goals (bringing rain, death of enemies, wealth, poetic abilities, freedom from debt, recovery of health etc..) through various rituals (chanting a mantra or a stotra, adoring a deity in certain ways).
- GA said: “Too many people think tantra is about churning out supernatural effects that defy the operating laws of the universe at an extremely visible, public level. NO. Such effects are known & do exist, albeit at a private level.”.
Physical effect (in which life?)
- There is no systematic credible evidence to support many of these claims (controlling for psychological effects) - as far as this life is concerned.
- However, a natural resolution is that the goals are achieved in the next life (References in karma section).
Psychological effects
- Nevertheless, the rituals are themselves certainly useful in developing appropriate sentiments for the task. This applies to tasks and rituals involving multiple people (eg: a war party, or a family or even enemies observing the ritual) as well. Other benefits of rituals are discussed elsewhere.
- There is the psycho-somatic connection when it comes to health (including the placebo effect).
Hexing and counter-hexing
- Efficacy of magic based in rival traditions were recognized. Examples:
- Some bauddha texts recognized the efficacy of vaidika mantras and rites. [manjushrI mUlakalpa]
- Several spells and rituals attempt to bring misfortune to enemies (through the agency of various deities). Other spells and rituals counter these.
- This might go to the extant of asking one deity to destroy another! Some incantations may even threaten deities!
Science vs scripture non-conflict
The dominant fraction of Hindu thought did not see any conflict between the body of knowledge acquired by systematic application of the scientific method, which we call science, on one hand and other knowledge (such as concepts such as dharma, RNa) on the other. Cheers to Darwin! Examples:
- veda-s are parokSha-viShaya. shankara lays out the importance of not contradicting direct (or by extension near-direct) observation: “न हि श्रुतिशतमपि ‘शीतोऽग्निरप्रकाशो वा’ इति ब्रुवत् प्रामाण्यमुपैति । यदि ब्रूयात् ‘शीतोऽग्निरप्रकाशो वा’ इति, तथापि अर्थान्तरं श्रुतेः विवक्षितं कल्प्यम्। प्रामाण्यान्यथानुपपत्तेः। न तु प्रमाणान्तरविरुद्धं स्ववचनविरुद्धं वा ।” More in the “pramANa” page here.
- Scientific enquiry and openness to changing theories is clear early-on in our history.
- On the all-knowing all-seeing supernatural abilities of yogi-s
BhAskarI (BhAskara’s commentary on AbhinavaguptAcArya’s vimarSinI) on yogi-s and their powers - “एतेन योगिनां सदा सर्वविषयं प्रतिविषयं च ज्ञानं वर्तत इति भ्रमोऽपि निरस्त एव ज्ञातव्यः, देहोपाधिं तावत्तदसम्भवात् । - - - दिदृक्षाविषयीकृतेषु बहुषु वस्तुषु यादृशी सूक्ष्मस्पर्शमात्ररूपा व्याप्तिर्भवति तादृश्येव योगिनः सर्वविषयत्वेनोक्ता, न तु त्वदभिमता, ययासौ योगी महातृष्णाग्रस्तस्य तव समस्तदेशकालगतान् भावान् कथयेद्येन त्वदभिमतसिद्धिः स्यात् ।” = “This puts to naught your delusion that yogi-s can have the knowledge of all things of all times, always. As long as they are embodied, they can never have such knowledge. - - - About the things (of the past and future) you wish to see, the yogi-s have a subtle knowledge (knowledge that everything that seems separated from the Consciousness is what is projected by the latter outside itself), not the sort of knowledge that you would want. They cannot tell you about phenomena pertaining to all times and all places, so you can benefit by gaining such information and fulfill your insatiable desires” (S16)
On the other hand,
- There are those that deny (or not even seriously consider) well justified scientific models like evolution, use ancient approximations with outdated parameters to perform astronomical calculations or think that saying rAm rAm is all there is to it. As a case in point, anyone here hearing a sankalpa in a rite between Dec 22 and Jan 14 where one says “daxiNAyane” should be ashamed and sad.
- Certain devout people sometimes claim so-called “scientific” explanations for customs without properly understanding both: the custom itself and the meaning of “scientific” research.
- Similarly, some reactionary atheists claim ritual is a waste of time without really understanding psychological benefits of ritual; with implicit belief that such a claim is “scientific”. (Yet, the same people would find the japanese Tea ceremony - an intricate ritual - incredibly cool.) All this is apart from misquantifying the confidence they have in these beliefs as being 100%. When made aware of these defects, many people do correct themselves.
Further, rational, error-free thought was highly regarded and sought after among the hindu-s, as the very structure of sAMkhya, nyAya, vaisheShika (atomist) schools tell us. Of course there are remarkable achievements in mathematics, science engineering and medicine - described for example here.
- One of the above images links to a fine video, from the TV series upaniShat-ga~NgA, about 12th century bhAskarAchArya, author of liilAvatii - which makes many mentions of skeptical strands of hindu thought, and of the heliocentric theory which was the norm at that time amongst jyothiShI-s.
Technological adaptation
Generally, hindus freely adapt and develop newer technologies (cotton clothes, guns, printing press, paper, motorized equipment, cultivation methods, army tactics) and natural resources (tobacco, chillies). Some like to restrict technology or are atleast very cautious about adapting new technologies in certain contexts because:
- Certain older ways have worked very well in the past, and (like the shark which has remained unchanged for millions of years) there is no real need to change. (eg: various ritual arts)
- The older techniques and utensils make them sentimentally closer to their revered ancestors, develop a sense of purity.
In very rare cases, this is taken to luddite extremes such as a refusal to use iron implements in a sacrifice or even in regular eating or drinking.
Secondary nature of beliefs
Amongst hindu-s, beliefs are far less important than in the abrahamisms.