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Dark Webs: Tantra, Black Magic, and Cyberspace

  • ARTICLE: SPECIAL ISSUE ON DIGITAL TANTRA
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Abstract

This article examines the changing nature of Tantra in the digital era by focusing on three online tāntrik practitioners from Assam. The region of Assam has a long reputation as the quintessential “land of black magic,” and this reputation has continued in the realm of the internet and online tāntrik services. The article argues that these Assamese cyber-tāntrikas reflect at least three key transformations in the practice and representation Tantra. First, they represent a profound challenge to traditional forms of tāntrik authority and a new kind of digital authority—what Heidi A. Campbell calls “alogorhythmic authority”—whereby one gains status and reputation not through established religious institutions but rather through the amplifying power of social media platforms. Second, they reflect the ways in which Tantra in the popular imagination has been largely identified with black magic and also combined with a wide variety of other magical practices from around the globe, most commonly with a (highly stereotyped) version of Voodoo. Finally, they reflect a kind of “Americanized” version of Tantra, which is defined primarily in terms of sex, love, and romance—though also with a uniquely Indian twist and a special focus on the dynamics of marriage, family, and caste relations.

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Notes

  1. “Tantra” is a category that is notoriously difficult to define. Among the more useful attempts is White, who defines Tantra as “that Asian body of beliefs and practices, which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy within the human microcosm in creative and emancipatory ways” (2000: 9). For other definitions, see Brooks 1998; Urban 2010; and Padoux 2017.

  2. See also Urban 2003 and 2012.

  3. See Mannila and Zeiler 2019.

  4. See Urban 2003.

  5. See also Bagchi 1953: 211; and Urban 2003: 27. According to another early definition of tantra from the Kāmikāgama: “tanoti vipulān arthāṃs tattvamantrasamāśritān | trāṇaṃ ca kurute yasmāt tantram ityabhidhīyate ||” (Dyczkowski 1988: 140n27), “It accomplishes many aims concerning truth and mantra, and it provides protection, therefore it is called ‘tantra’.”

  6. Personal communication with Aditya Shastri, November 6, 2019. See also Shastri 2020a.

  7. As Mannila and Zeiler observe, “a website is public and open to view for anyone with access to the Internet, at any time. Therefore, gurus seem to have to create an image and brand of themselves—willingly or not, knowingly or not—and authority construction plays an important role in this” (2019: 159). See also Cheong 2013; and Radde-Antweiler and Zeiler 2019.

  8. For my understanding of authority, I primarily follow the lead of Lincoln, who defines authority as the “effect of a posited, perceived, or institutionally ascribed asymmetry between speaker and audience that permits certain speakers to command not just the attention but the confidence, respect, and trust of their audience, or—an important proviso—to make audience act as if this were so” (1994: 4; emphasis in the original). For discussions of the effects of the Internet on religious authority, see Cheong 2013; Mannila and Zeiler 2019; and Campbell 2020.

  9. See also Mannila and Zeiler 2019.

  10. Sarma expressed his annoyance at these cyber-gurus in a personal communication with me in July 2017.

  11. Here I understand Vodou to be an Afro-Caribbean religious tradition that combines elements of West African religions with French Catholicism. The popular image of “Voodoo” that we have today is based mostly on an exoticized stereotype of magic and sorcery in Haiti (boko) and folk magic in New Orleans (hoodoo). See Brown 2011.

  12. The 1980 film Gehrayee centers on a family that is suffering a mysterious curse, which particularly afflicts the daughter of the family. After hiring two fraudulent tāntrikas, the family finds a genuine holy man who reveals the source of the curse to be a Voodoo doll that was hidden on the grounds of the home. The 1995 film Ammoru centers on a young woman named Bhavani who is tormented by a villainous tāntrika. At the end of the film, the tāntrika uses a Voodoo doll to torture Bhavani’s husband before finally being destroyed by the goddess Ammoru (see Urban 2020).

  13. See Ayushman Shastri Ji 2014.

  14. See also Cowan 2004; Dawson and Cowan 2004; McDermott 2003.

  15. See Urban 2003 and 2012.

  16. White argues that sexual rituals were the defining feature of some of the oldest and most “hard core” forms of Tantra, particularly the Kaula tradition. However, sex in these traditions had little to do with sensual pleasure but was primarily a matter of emitting sexual fluids that were then consumed as power substances in sacramental meals (White 2003; see also Urban 2010).

  17. See Urban 2003 and 2012.

  18. As Bharati put it, “Western things are not desirable in the Indian culture universe; but neither are the themes and the works of the tradition which is thought reactionary and obsolete. Yet, one and all, they gather momentum and respect through a process of re-enculturation. I have coined the facetious-sounding term ‘pizza-effect’ for this pervasive pattern” (1970: 271). Flood uses the phrase to describe the larger exporting and reimporting of Hindu ideas since the nineteenth century: “elements of Hindu culture, such as yoga, bhakti, gurus, some Hindu teachings, dance and music, have been exported to the West, due largely to the Hindu Renaissance, where they have gained great popularity and then gained popularity among urban Hindus in India as a consequence” (1996: 267). On the pizza effect in the specific case of Tantra, as it circulated from India to the U.S. and back again, see Urban 2003: 204.

  19. See also Rupnathji 2020e.

  20. See also Bayly 1999; and Bhandari 2020.

  21. See also Mannila and Zeiler 2019.

  22. See Nahon and Hemsley 2013.

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Urban, H.B. Dark Webs: Tantra, Black Magic, and Cyberspace. Hindu Studies 26, 237–252 (2022). https://doi.org/10.1007/s11407-022-09318-x

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