Hindus try to protect Vedanta from the accusation that it is associated with Siddhi (magic) powers because they don't want their beliefs put to the test, even though many Swamis taught that the acquirement of magic powers was possible through Vedanta (here and here). The Upanishads are the heart of Vedanta, and even though most Hindus will tell you they are silent on Siddhi powers, they are not. Below is a list of mentions of Siddhi powers, including things like being able to levitate and control animals found in the Upanishads. Christian Science looks foolish because it makes similar claims to magic powers, lumping in Hinduism with it will help defeat the spread of both these cults.
108 Upanishads (Download Below)
https://drive.google.com/file/d/1dhiUvXMnxz3LstHweOYwPVgjSYkp2bR4/view
MENTION OF SIDDHI POWERS
Om Phaëkàra, the giver of eight siddhis, like atomic form, taking
capacity, the effulgent nature etc., be established in the 38th head !
The great Jyotis (light) is above the root of the palate. By seeing it, one
gets the Siddhis Anima, etc.
Kundalini Sakti, when it is up in the throat, makes the Yogi get
Siddhi.
Thou art the truth. Thou art one that has mastered the Siddhis and
thou art the ancient, the emancipated, emancipation, the nectar of
bliss, the God, the quiescent, the diseaseless, Brahman the full and
greater than the great.
26. O Lord of Munis, only he who has not Atma-Jnana and who is not
an emancipated person, longs after Siddhis. He attains such Siddhis
through medicine, (or wealth), Mantras, religious works, time and
skill. In the eyes of an Atma-Jnani, these Siddhis are of no importance.
One who has become an Atma-Jnani, one who has his sight solely on
Atman, and one who is content with Atman (the higher Self) through
(his) Atman (or the lower self), never follows (the dictates of) Avidya.
29. Though medicine, Mantras, religious work, time and skill (or
mystical expressions) lead to the development of Siddhis, yet they
cannot in any way help one to attain the seat of Paramatman.
30. How then can one who is an Atma-Jnani and who is without his
mind be said to long after Siddhis, while all the actions of his desires
are controlled ?”
39-40. Having, through Hatha-Yoga practice with the pain caused by
Yama, postures, etc., become liable to the ever recurring obstacles
caused by Anima and other (Siddhis) and having not obtained good
results, one is born again in a great family and practises Yoga through
his previous (Karmic) affinities.
40. He should try to go up by the union of Prana and Apana. This most
important Yoga brightens up in the body the path of Siddhis.
43. This Bandha of four feet serves as a check to the three paths. This
brightens up the path through which the Siddhas obtained (their
Siddhis).
69-70. So also its pronunciation in Apyayana or Pluta Svara (tone). He
is a knower of Veda, who through the above-mentioned three ways of
pronunciation knows the end of Pranava which is beyond the power of
speech, like the never ceasing flow of oil or the long-drawn bell-
sound.The short Svara goes to Bindu. The long Svara goes to
Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The Mantras
should be uttered on account of getting Mantra Siddhis.
8. When a Yogin gets this Melana from the mouth of his Guru, then he
obtains the Siddhis mentioned in the several books.
11. An ascetic should wander over the earth so long as he fails to get
this science and when this science is obtained, then he has got the
Siddhi in his hand (viz., mastered the psychical powers).
16-17. By means of this science, a person will attain the Siddhi of
Khechari. Joining with Khechari Sakti (viz., Kundalini Sakti) by
means of the (science) of Khechari which contains the Bija (seed of
letter) of Khechari, one becomes the lord of Khecharas (Devas) and
lives always amongst them. Khechari Bija (seed-letter) is spoken of as
Agni encircled with water and as the abode of Khecharas (Devas).
18. Through this Yoga, Siddhi is mastered. The ninth (Bija) letter of
Somamsa (Soma or moon part) should also be pronounced in the
reverse order.
25-26. If not, O Brahmana, he will suffer without getting any Siddhi in
the path of Khechari. If one does not get this nectar like science in this
practice, he should get it in the beginning of Melana and recite it
always; (else) one who is without it never gets Siddhi.
27. As soon as he gets this science, he should practise it; and then the
sage will soon get the Siddhi.
One should perform the six Angas (parts) of this Mantra by
pronouncing it in six different intonations. One should do this in order
to attain all the Siddhis;
Some intelligent men attain Siddhi even without Mathana. One
who is versed in Khechari Mantra accomplishes it without Mathana.
A Yogin should not revolve his tongue in the path. After doing this
for twelve years, Siddhi is surely obtained.
Then he gradually obtains wisdom along with the Siddhis, (such
as) Anima, etc. Persons of weak intellect who are the least qualified
for Yoga practise this.
With a still further practice, he acquires great strength by which
he attains Bhuchara Siddhi, which enables him to bring under his
control all the creatures that tread this earth; tigers, Sarabhas (an
animal with eight legs), elephants, with bulls or lions die on being
struck by the palm of the Yogin. He becomes as beautiful as the god of
love himself.
Then he should practise Dharana for a period of six Ghatikas
(2 hours, 24 minutes). Restraining the breath in (the region of) Akasa
and contemplating on the deity who grants his wishes – this is said to
be Saguna Dhyana capable of giving (the Siddhis) Anima, etc. One
who is engaged in Nirguna Dhyana attains the stage of Samadhi.
He will become absorbed in Parabrahman and does not
require Utkranti (going out or up). But if he does not so desire and if
his body is dear to him, he lives in all the worlds possessing the
Siddhis of Anima, etc.
He who practises only for a period of a Yama (twenty-four
minutes) every day conquers time. He who practises Vajroli becomes a
Yogin and the repository of all Siddhis.
If the Yoga Siddhis are ever to be attained, he only has them
within his reach. He knows the past and the future and certainly
moves in the air. He who drinks of the nectar thus is rendered
immortal day by day. He should daily practise Vajroli. Then it is called
Amaroli.
108 Upanishads (Gita Society version)
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DEFINITIONS:
Anima: Little; minute; atomization; the capacity (siddhi) to become as small as one desires–even as
small as an atom.
Riddhi: Highest experiential delight; nine varieties of extraordinary exaltation and grandeur that come
to a yogi as he advances and progresses in Yoga, like the supernatural powers or siddhis. Increase;
growth; prosperity; success; wealth.
Siddhi: Spiritual perfection; psychic power.
Yoga Siddhi: Spiritual perfection or psychic power resulting from the practice of Yoga.
BHUTA-SIDDHI: A psychic power by which mastery is gained over the elements.
SIDDHI: Psychic power.
Thou art the truth. Thou art one that has mastered the Siddhis and thou art the ancient, the
emancipated, emancipation, the nectar of bliss, the God, the quiescent, the diseaseless, Brahman the
full and greater than the great.
Thou hast the nature of Chit, thou art Chinmatra unchecked, thou stayest in Atman itself, thou
art void of everything and without Gunas, thou art bliss, the great, the one secondless, the state of Sat
and Asat, the knower, the known, the seer, the nature of Sachchidananda, the lord of Devas, the all-
pervading, the deathless, the moving, the motionless, the all and the non-all with quiescence and non-
quiescence, Sat alone, Sat commonly (found in all), of the form of Nitya-Siddha (the unconditioned
developed one) and yet devoid of all Siddhis.
Kundalini Sakti, when it is up in the throat, makes the Yogi get Siddhi. The union of Prana and
Apana has the extinction of urine and faeces.
Then he gradually obtains wisdom along with the Siddhis, (such as) Anima, etc. Persons of weak
intellect who are the least qualified for Yoga practise this.
With a still further practice, he acquires great strength by which he attains Bhuchara Siddhi,
which enables him to bring under his control all the creatures that tread this earth; tigers, Sarabhas (an
animal with eight legs), elephants, with bulls or lions die on being struck by the palm of the Yogin. He
becomes as beautiful as the god of love himself.
Then he should practise Dharana for a period of six Ghatikas (2 hours, 24 minutes).
Restraining the breath in (the region of) Akasa and contemplating on the deity who grants his wishes –
this is said to be Saguna Dhyana capable of giving (the Siddhis) Anima, etc. One who is engaged in
Nirguna Dhyana attains the stage of Samadhi.
He will become absorbed in Parabrahman and does not require Utkranti (going out or up).
But if he does not so desire and if his body is dear to him, he lives in all the worlds possessing the
Siddhis of Anima, etc.
He who practises only for a period of a Yama (twenty-four minutes) every day conquers time. He
who practises Vajroli becomes a Yogin and the repository of all Siddhis.
127-128. If the Yoga Siddhis are ever to be attained, he only has them within his reach. He knows the
past and the future and certainly moves in the air. He who drinks of the nectar thus is rendered
immortal day by day. He should daily practise Vajroli. Then it is called Amaroli.
69(b). Through the Samyama of Tara (Om), he knows all things. By retaining the mind at the tip of his
nose, he acquires a knowledge of Indra-world; below that, he acquires a knowledge of Agni (fire)
world. Through the Samyama of Chitta in the eye, he gets a knowledge of all worlds; in the ear, a
knowledge of Yama (the god of death) world); in the sides of the ear, a knowledge of Nrriti-world; in
the back of it (the ear), a knowledge of Varuna-world; in the left ear, a knowledge of Vayu-world; in the
throat, a knowledge of Soma (moon) world; in the left eye, a knowledge of Shiva-world; in the head, a
knowledge of Atala world; in the feet, a knowledge of Vitala world; in the ankles, a knowledge of
Nitala (rather Sutala) world; in the calves, a knowledge of Sutala (rather Talatala) world; in the knees, a
knowledge of Mahatala world; in the thighs, a knowledge of Rasatala world; in the loins, a knowledge
of Talatala (rather Patala) world; in the navel, a knowledge of Bhur (earth) world; in the stomach, a
knowledge of Bhuvar world; in the heart, a knowledge of Suvar world; in the place above the heart, a
knowledge of Mahar world; in the throat, a knowledge of Jana world; in the middle of the brows, a
knowledge of Tapa world; in the head, a knowledge of Satya world. By conquering Dharma and
Adharma, one knows the past and the future. By centring it on the sound of every creature, a
knowledge of the cry (or language) of the animal is produced. By centring it on the Sanchita-Karma
(past Karma yet to be enjoyed), a knowledge of one’s previous births arises in him. By centring it on
the mind of another, a knowledge of the mind (or thoughts) of others is induced. By centring it on the
Kaya-Rupa (or form of the body), other forms are seen. By fixing it on the Bala (strength). The strength
of persons like Hanuman is obtained. By fixing it on the sun, a knowledge of the worlds arises. By
fixing it on the moon, a knowledge of the constellation is produced. By fixing it on the Dhruva (Polar
star) a perception of its motion is induced. By fixing it on his own (Self), one acquires the knowledge
of Purusha; on the navel, he attains a knowledge of the Kaya-Vyuha (mystical arrangement of all the
particles of the body so as to enable a person to wear out his whole Karma in one life); on the well of
the throat, freedom from hunger and thirst arises; on the Kurma Nadi (which is situated in the well of
the throat), a firmness (of concentration) takes place. By fixing it on the Tara (pupil of the eye), he
obtains the sight of the Siddhas (spiritual personages). By conquering the Akasa in the body, he is able
to soar in the Akasa; (in short) by centring the mind in any place, he conquers the Siddhis appertaining
to that place. Then comes Pratyahara, which is of five kinds. It is the drawing away of the organs from
attaching themselves to the objects of senses. Contemplating upon everything that one sees as Atman is
Pratyahara. Renouncing the fruits of one’s daily actions is Pratyahara. Turning away from all objects of
sense is Pratyahara. Dharana in the eighteen important places (mentioned below) is Pratyahara, (viz.,)
the feet, the toes, the ankles, the calves, the knees, the thighs, the anus, the penis, the navel, the heart,
the well of the throat, the palate, the nose, the eyes, the middle of the brows, the forehead and the head
in ascending and descending orders.
Om Phaëkàra, the giver of eight siddhis, like atomic form, taking capacity, the effulgent nature etc., be
established in the 38th head !
When a Yogin gets this Melana from the mouth of his Guru, then he obtains the Siddhis mentioned in
the several books.
An ascetic should wander over the earth so long as he fails to get this science and when this science
is obtained, then he has got the Siddhi in his hand (viz., mastered the psychical powers).
By means of this science, a person will attain the Siddhi of Khechari. Joining with Khechari
Sakti (viz., Kundalini Sakti) by means of the (science) of Khechari which contains the Bija (seed of
letter) of Khechari, one becomes the lord of Khecharas (Devas) and lives always amongst them.
Khechari Bija (seed-letter) is spoken of as Agni encircled with water and as the abode of Khecharas
(Devas).
18. Through this Yoga, Siddhi is mastered. The ninth (Bija) letter of Somamsa (Soma or moon part)
should also be pronounced in the reverse order.
If not, O Brahmana, he will suffer without getting any Siddhi in the path of Khechari. If one
does not get this nectar like science in this practice, he should get it in the beginning of Melana and
recite it always; (else) one who is without it never gets Siddhi.
As soon as he gets this science, he should practise it; and then the sage will soon get the Siddhi.
One should perform the six Angas (parts) of this Mantra by pronouncing it in six different
intonations. One should do this in order to attain all the Siddhis;
Some intelligent men attain Siddhi even without Mathana. One who is versed in Khechari Mantra
accomplishes it without Mathana.
A Yogin should not revolve his tongue in the path. After doing this for twelve years, Siddhi is surely
obtained.
26. O Lord of Munis, only he who has not Atma-Jnana and who is not an emancipated person, longs
after Siddhis. He attains such Siddhis through medicine, (or wealth), Mantras, religious works, time
and skill.
27. In the eyes of an Atma-Jnani, these Siddhis are of no importance. One who has become an Atma-
Jnani, one who has his sight solely on Atman, and one who is content with Atman (the higher Self)
through (his) Atman (or the lower self), never follows (the dictates of) Avidya.
28. Whatever exists in this world, he knows to be of the nature of Avidya. How then will an Atma-Jnani
who has relinquished Avidya be immersed in (or affected by) it.
29. Though medicine, Mantras, religious work, time and skill (or mystical expressions) lead to the
development of Siddhis, yet they cannot in any way help one to attain the seat of Paramatman.
30. How then can one who is an Atma-Jnani and who is without his mind be said to long after Siddhis,
while all the actions of his desires are controlled ?”
Thus ends the third Chapter of Varaha Upanishad.
Having, through Hatha-Yoga practice with the pain caused by Yama, postures, etc., become
liable to the ever recurring obstacles caused by Anima and other (Siddhis) and having not obtained
good results, one is born again in a great family and practises Yoga through his previous (Karmic)
affinities.
He should try to go up by the union of Prana and Apana. This most important Yoga brightens up in
the body the path of Siddhis.
This Bandha of four feet serves as a check to the three paths. This brightens up the path through
which the Siddhas obtained (their Siddhis).
So also its pronunciation in Apyayana or Pluta Svara (tone). He is a knower of Veda, who
through the above-mentioned three ways of pronunciation knows the end of Pranava which is beyond
the power of speech, like the never ceasing flow of oil or the long-drawn bell-sound.The short Svara
goes to Bindu. The long Svara goes to Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The
Mantras should be uttered on account of getting Mantra Siddhis.
The Abrahamic religions forbid sorcery and magic.
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