Types of Black Magic and the Role of Param Tattva | Ashaeiynn

The knowledge shared in this section is based on the Guru Tattva of Ashaeiynn.

According to Guru Tattva, black magic is broadly classified into five major kriyas:

Each kriya has a different purpose, but among them, Maran Kriya has always been considered the most powerful and the most difficult to perform.

According to Guru Tattva, Maran Kriya was rarely practiced in earlier times because it required mastery over the divine element (Param Tattva). Before attempting such a ritual, a practitioner first had to progress through the path of a deity, attain higher spiritual capability, and gain the ability to command subtle forces. Because of the immense spiritual discipline, responsibility, and consequences involved, only a very small number of practitioners were considered capable of performing it.

The purpose of destructive rituals was also different. In many cases, they were used to create obstacles, illness, or prolonged suffering rather than to end a person’s life. Someone affected might experience physical weakness or disease for a period and later recover. Although Maran Kriya existed, its use remained limited because of the level of mastery it demanded.

Guru Tattva explains that the practitioner would first activate and master the required spiritual energies before assigning them a specific purpose. The divine element was then synchronized with negative astral entities and directed toward the intended individual.

Practices such as Chowki Chhodna, Anguthi Chhodna, and Geethi Chhodna are described within these teachings as methods through which such rituals were carried out. According to Guru Tattva, their effects were believed to manifest through sudden illness, accidents, or other unexpected events within a short period.

According to Guru Tattva, the greatest change today is not the ritual itself, but the intention behind it. Earlier, destructive rituals were generally performed to create suffering or obstacles. Today, however, increasing feelings of hatred, jealousy, revenge, and resentment are said to have shifted the objective toward completely removing a person from one’s life.

Guru Tattva describes this change in human intention as one of the primary reasons Maran Kriya is considered far more prevalent in the modern age than it was in the past.

Guru Tattva explains that Maran Kriya may be associated with sudden and unexpected events, including:

Guru Tattva also explains that there are situations where a person’s birth chart indicates a longer lifespan, yet life ends unexpectedly. Within these teachings, such cases are understood as possible manifestations of destructive tantric influences.

According to the Guru Tattva of Ashaeiynn, an ordinary person who is not deeply established in spiritual practice should remain mindful about publicly sharing personal photographs.

These teachings hold that a photograph can create an energetic connection with the individual, which may become a point of focus for harmful intentions or rituals. For this reason, it is advised not to unnecessarily make personal photographs publicly accessible without understanding the spiritual implications.

This is presented only as a precautionary measure for a normal person, not as the ultimate solution. The deeper spiritual methods of protection and the role of mantra, Guru Tattva, and Param Tattva are discussed separately in the later sections of this blog.

According to the Guru Tattva of Ashaeiynn, Maran Kriya is not something new. Sudden deaths, accidents, and other unfortunate incidents have existed throughout history.

However, two major changes have shaped how we perceive them today.

First, human intentions have changed. As discussed earlier, destructive rituals were once believed to be used mainly to create obstacles or suffering. Today, according to Guru Tattva, feelings such as hatred, jealousy, and revenge have become much stronger, leading some people to seek complete destruction rather than temporary suffering.

Second, information spreads much faster than ever before. In the past, incidents were usually known only within a family or local community. Today, through social media and digital news, a single incident can reach millions of people within minutes.

According to Guru Tattva, these two factors—a change in human intention and the speed of modern communication—are why Maran Kriya appears to be much more common in the present age.

Guru Tattva advises that this subject should be understood with maturity and discretion. For this reason, it is recommended that young children should not be exposed to these teachings until they are mature enough to understand them in the proper spiritual context.

The knowledge shared in this section is based on the Guru Tattva of Ashaeiynn.

According to Guru Tattva, Maran Kriya can manifest in different forms. In some cases, its effects are gradual rather than immediate.

Instead of causing sudden destruction, the person’s physical body slowly begins to weaken. Over time, the body starts losing its ability to function normally, and the condition continues to deteriorate.

According to the Guru Tattva of Ashaeiynn, people in earlier times were more familiar with the signs of Maran Kriya. This awareness helped them recognize the problem early and seek appropriate spiritual remedies before its effects became severe.

Guru Tattva also explains that people of earlier ages possessed a stronger physical body and a more powerful aura, making them naturally more resistant to subtle influences. In contrast, today’s weaker physical vitality and limited spiritual awareness are believed to make people more vulnerable to such attacks.

According to the Guru Tattva of Ashaeiynn, one form of Maran Kriya is believed to affect the body’s natural repair mechanism rather than attacking the body directly. As this inner healing process weakens, the body gradually becomes less able to recover on its own, increasing its dependence on medicines and ongoing treatment.

Guru Tattva explains this through the case of a young child at Ashaeiynn. Doctors diagnosed protein leakage through the urine and began steroid treatment, which managed the symptoms but gradually made the child’s body dependent on medication. When the family later approached Ashaeiynn, Bhaiya advised mantra chanting as a spiritual remedy. According to Guru Tattva, the child’s condition gradually improved through this practice.

This example is shared to illustrate the teaching that true healing begins when the body’s natural ability to repair itself is restored, rather than merely managing the symptoms.

So far, we have explored how, according to Guru Tattva, the methods of black magic are believed to have changed over time.

Now the next question is—if Maran Kriya is considered so powerful, is it always performed directly?

According to the Guru Tattva of Ashaeiynn, not necessarily. Direct Maran Kriya is believed to involve strict spiritual discipline and the involvement of divine forces, making it much more difficult to perform.

Instead, practitioners are said to rely on the other four primary Tantric Kriyas:

Each of these kriyas has a different purpose. However, Guru Tattva explains that when any one of them is pushed to its Charam Seema (ultimate limit), its effect can become so intense that it eventually resembles Maran Kriya.

But what exactly is Charam Seema, and how can one ritual transform into another? Let’s understand this with a simple example.

Guru Tattva uses this idea to explain Charam Seema. Every force has a natural purpose and works within certain limits. But when that same force is amplified beyond its intended level, it begins to produce completely different effects.

According to these teachings, the same principle applies to the four kriyas. At their normal level, each serves a specific function. But when pushed to its ultimate limit, that force is understood to become destructive, eventually manifesting as Maran Kriya.

Traditionally, Vaśīkaraṇa (वशीकरण) and Māraṇa (मारण) are treated as completely separate ṣaṭkarma (six ritual actions) in Tantric literature.

Vaśīkaraṇa is fundamentally an attractive force. It draws, binds, and holds.

But if that same binding force becomes overwhelmingly intense, it can begin to suppress every other natural function of the target. At that point, the force is no longer merely attracting—it begins to overwhelm the person’s entire system. The result can resemble what is traditionally described as Māraṇa.

Traditionally, Ucchātana (उच्चाटन) is not described as a ritual whose purpose is to kill someone. Its primary objective in classical Tantric texts is to drive a person away, uproot them, create restlessness, or make them leave a place, relationship, or situation.