I have already told you that rákśasii vidyá is not the black magic of so-called demons, but a kind of occult science. Perhaps you know that Tantra is divided into two branches, and similarly, occult powers are expressed in two ways. Sádhakas who have reached Iishvarakot́i (but not Brahmakot́i, the highest stage of human realization) through intense spiritual practice attain both vidyá and avidyá shakti, both positive and negative occult power. People usually call this aeshvarya [divine power], but this is not completely accurate. The other day while discussing that phenomenon with a few people, I said that some of these occult powers are dependent on space, while others are beyond it. Iishvarakot́i sádhakas, through special efforts, can master some negative and positive powers, and may apply them to certain human beings, places, or ideas. But a Brahmakot́i sádhaka can apply those powers throughout the entire universe at one time, through his prota yoga. Moreover, with the help of ota yoga, he can apply his power to an individual place or person if he so wishes. The same thing, when applied on a crude level, may take the form of magic. This explains the external side; but if people remain satisfied with the attainment of these occult powers and stop advancing along the supreme path, the fullest expression of their human potentialities will be checked. To bring about the greatest fulfilment in life, sádhakas will have to reach the pinnacle of the state of ekendriya. That is, instead of directing their mind-stuff towards crude objects, they must channelize their minds towards the Macrocosm, and embrace the Macrocosm fully as their goal.

Prańavo dhanuh sharohyátmá Brahma tallakśyamucyate;
Apramattena veddhavyaḿ sharavattanmayo bhavet.

“A sádhaka who utilizes his or her spiritual practice as the bow, her or his self as the arrow, and Parama Puruśa as the target, and then tries to pierce the target with undivided attention, attains the supreme goal.”

Sádhakas who accept this shloka as the supreme and final guidance, and move accordingly along the path of ekendriya sádhaná, are capable of devoting their minds to the highest stage of spiritual realization. Their lives become meaningful. It is not enough just to ideate on Brahma, one must also practice ekendriya sádhaná. Here ekendriya means that all the expressions of the sensory and motor nerves, and all the energy and subtle power of the nerves, indriyas, and mind-stuff, should be directed towards the Supreme Goal. This uni-directional movement towards the goal is the stage of ekendriya. In this stage the sádhaka does not attach any importance to any particular indriya, idea or thought, but attaches paramount importance to the Supreme Goal. Such a sádhaka ultimately rises above both Vidyá and Avidyá Tantra.

Vidyá Tantra is an approach of positive ideas towards the world, whereas Avidyá Tantra is an approach of negative ideas. People who tread the negative path tend to become crude. And if they follow the path of positive ideas, they may attain name, fame, social status, etc., but fail to attain Parama Puruśa. They will even fail to attain higher lokas.⁽¹⁾ The person who follows neither of these two paths, but thinks only of Parama Puruśa, will attain Him one day and will be elevated from the ekendriya stage to the vashiikára stage. This path of transcending positive and negative ideas is called in Tantra madhyama márga [middle path]. (Buddha called it majhjhimá mágga). This is the only path that leads to the highest fulfilment in human life. Nányah panthá vidyate ayanáya [“There is no other path”]. At that stage the sensory world has no attraction for a sádhaka whatsoever. But those sádhakas who dabble in the positive and negative aspects of Tantra readily become engrossed in mundane affairs. The time and energy employed to master the positive and negative aspects is a waste, for it diverts the mind and delays its movement towards the higher planes of existence. In my opinion it is better not to waste one’s time on such inconsequential pursuits. Instead it would be wiser for people to utilize their time and energy in the attainment of Parama Puruśa.

If I were to analyse the positive and negative paths you would be fascinated, but it would be of no use whatsoever in attaining Parama Puruśa.

Footnotes

(1) In mythology, the lokas are realms of existence. In yoga psychology, they are the different levels, or layers, of the Macrocosmic Mind. They represent different stages on a continuum from subtle to crude. –Eds.