Eight Movements of Yantra Yoga, Video

An Ancient Tibetan Tradition In accordance with the Teachings of Vairochana Eight Movements of Yantra Yoga video is a practical and simple guide for learning and practicing this precious discipline. These eight movements are done in preparation to the more complex teaching of Yantra Yoga. With these eight movements we harmonize and strengthen our energies through simple and effective methods which act on the physical level through the body movements and on the subtle level through the coordination of the breath. It is a yoga of harmony in movement.Set in the beautiful Himalayan mountains, with a breathtaking view of famous peaks, the video is an enjoyable guide for learning and applying this ancient Tibetan yogic practice. Chogyal Namkhai Norbu introduces the video in an interview about the origins and purpose of the eight movements of Yantra Yoga. The next part gives step-by-step instructions and the final part shows a practice session in front of the astonishingly beautiful Machapuchare and Annapurna mountains. In addition to the video, a manual is included that travels easily and will remind you how to properly practice.You do not need to be an accomplished yoga practitioner to apply these movements -- anyone with a little time and commitment can practice them and achieve lasting benefits.Eight Movements of Yantra Yoga, Chogyal Namkhai Norbu, Instructor: Fabio Andrico, Snow Lion,

Eye of the Yantra

We’re sitting in a booth at Bear Tooth when Keith Sherwood suggests I open my
heart chakra.

"Just focus and say, ‘I intend to open the back of my heart chakra,’" he
says.

I repeat this aloud and wait. I am suddenly conscious of the Muzak. It’s
"Hotel California" by the Eagles.

"Now let’s go for your eleventh, twelfth and thirteenth chakras."

Sherwood has a subtle New York accent. He speaks of my "energy vortexes" in
the same insistent, matter-of-fact tone he might use to order a pastrami
sandwich.

"There you go. Don’t you feel lighter?"

I feel dizzy and warm and my vision’s fuzzy. I am on my third cup of
caffeinated tea. All warmness and fuzziness could be related to chemicals, not
enlightenment. But I decide to give Sherwood the benefit of the doubt.

"Can you feel that?" he asks. I nod.

Sherwood, 51, has thick, silver hair, a mustache and gray eyes. He says he
can tell my chakras are open because he can see energy fields. He’s psychic,
too. Before the interview, his assistant called to tell me that I should
remember he can read my thoughts.

"You will have no secrets from him," she said.

I asked her if Sherwood could predict the future.

"He’s not that kind of psychic," she said. "You can ask him personal
questions about your life and he can help you heal them."

Sherwood, a well-known psychic healer, has just opened The Center For Inner
Awareness in a converted warehouse on Arctic Boulevard. The center offers free
meditation sessions and $10 yoga classes. Sherwood also gives private healing
consultations where, he says, he psychically removes blockages from people’s
energy fields. These cost $90 for an hour.

In the late ‘70s, Sherwood started the American Psychic Association and in
1986, he published his first book, The Art of Spiritual Healing, which has since
been reprinted in several languages. Over 200,000 people have ordered it from
Amazon.com alone. His equally popular second book, Chakra Therapy, was published
in 1988.

Sherwood’s belief system focuses on individual personalities and the way
energy flows through the body, centering in areas called chakras. If your energy
is good and flowing properly, you’re healthy. If not, you get sick. If you have
good energy and hang around other people with bad energy they can make you sick
also.

"There is no such thing as physical illness," Sherwood says. "There is no
such thing as disease outside of human relationships."

But what about a kind-hearted woman who gets breast cancer?

"How do you know if she is a good, kind woman?" asks Sherwood. She could be
manipulating her children by loving them too much.... You can’t judge by
appearances."

Within Sherwood’s ideology, only he can be the judge, because he’s the only
one who can see energy fields. He also can sense energy fields over the phone
and see them on television. When he was younger, this constant other
consciousness used to be very distracting but now that he’s more mature, he
says, he’s got a handle on it. His energy is very, very good and because of this
he sees himself as a kind of spiritual healer.

"It’s very hard to be around me and live a lie because I live my truth," he
says. "Being me is very intense."

Born into a large Jewish family in Brooklyn, Sherwood says he’s been
"different" since he was a child.

"I have always experienced things not on a physical plane. Like my parents
would tell me to do something and I would say, ‘I am sensing you are telling me
to do this because you want to go into the back room with daddy.’ My parents
thought I was very strange."

Sherwood first came to Alaska in 1995 as part of a spiritual sojourn.

"I was at a place in my life I didn’t want to see people for a while. I
bought a kayak in Whitehorse and planned to kayak through the inside passage
until I wanted to see people again. I ended up in Juneau, then I went to
Fairbanks, then to Anchorage."

Currently Sherwood commutes between Oregon and Alaska.

Tuesday night about 10 people in their late twenties and thirties gather with
Sherwood among cushions on the white carpeted floor at The Center For Inner
Awareness. The energy is generally bad.

"Planets are colliding, I’m sure of it," Sherwood says. "People are very
agitated." Sherwood’s voice takes a serious tone: "Actually, they’re freaking
out."

A woman with long black hair standing next to him nods gravely. Sherwood then
discusses how he discovered that day his faucet is leaking, a bad sign in Feng
Shui. This means that he may soon be losing money.

The interior of The Center has little furniture except a table and a few
lamps. Everything is completely white except for the red railing of a staircase
to a loft. Sherwood and six people who study with him paid to refinish it.

On the wall hangs a large Yantra, a black line drawing that resembles a
flower with many over-lapping triangles in its center. All of the triangles are
pointed toward a small central dot. This is a meditation tool used to focus the
mind.

"The mind is like a crazy monkey that falls from a tree and gets bitten by a
scorpion," Sherwood says.

When the meditation begins, someone dims the lights and Sherwood sits in a
folding chair. People gather around him on cushions. He leads a deep breathing
exercise and then asks people to focus on the Yantra.

"See," Sherwood says to me. "You’ve opened your heart chakra already. Can you
feel that? Of course you can."

When I stare at the Yantra I see breaks in the lines where there are none, I
feel a pressure above my eyes like I’m going cross-eyed. I can hear the rain
outside. The Yantra reminds me of an old "Batman" episode where Robin was
captured and forced to stare at a spinning spiral while he is being
interrogated. About half-way through the 25-minute session, I realize my leg is
asleep and I try to shake it out without making any noise.

When the meditation is over, Sherwood invites people to snack on cookies and
coffee. I slip out the door but return a moment later because I think I have
left my car keys. When I enter, everyone is seated again and Sherwood stops
mid-sentence to look at me. I feel as if I’ve interrupted kindergarten during
story time.

"Did it every occur to you that you didn’t come back because you lost your
keys?" Sherwood asks. Everyone seated on the floor turns to look at me. "Did it
occur to you that you are here... because you never wanted to leave?" Sherwood
smiles, the Yantra behind him.

Biography for Shari Yantra Marcacci

Mini biography
Multi-lingual Director Shari Yantra Marcacci was born in Switzerland and has traveled extensively all over the world. Shari began her career as a classical dancer but due to severe back problems had to stop dancing and went back to school to study law at Zurich University. During her law studies she missed the world of the arts, so in 2001 she moved to Berlin where she started working on experimental video projects and taking acting classes. Shari had always had a link to the world of movies through her work at the Locarno Film Festival, Switzerland and through her brother who is an assistant director/photographer.

In 2003, Shari moved to Los Angeles, where she studied Editing and Photography at UCLA and directing/screenwriting/editing at the Los Angeles Film School in Hollywood. Her first short film, "Room 411, The thin Line between Mania and Depression," was in the official selection of the Trieste Film Festival, Italy. In the year she studied at the Los Angeles Film School's Intensive one year program, Shari worked on the script and production of her thesis film "Nightshift", which is autobiographical. She is interested in stories which are sensitive, intimate and emotional. Currently, she is working on a script for an untitled feature film about a composer/pianist who becomes manic-depressive and how he and his family, especially his daughter a pianist too, deal with it and the strong connection between creativity and mental illness. As in Nightshift, Shari is drawing on her own personal experience - a member of her close family is manic-depressive.

"Nightshift" was in the official selection of the Taormina Film Festival '05, Italy, the "Ohne Kohle" Film Festival '05 in Vienna, Austria, the Anonimul Film Festival, Romania '05, the Openair Festival in Mainz , Germany '05 and is going to be part of the "Night of Short Films" in Lugano, Switzerland.

www.dhyansanjivani.org

Sri Yantra Source Code

Sri Yantra Source Code
This is really horrible code but maybe it can serve as a classroom example for how not to write code! But you might pick up from this that the analytic geometry you learned in high school does have some use after all, if you count drawing pictures as useful!
This was converted from a C program that used X windows. The C program did the Newton-Raphson to get everything lined up. I just took one solution generated by the C program and hard coded it here.


--------------------------------------------------------------------------------

import java.awt.Graphics;
import java.awt.Font;
import java.awt.Color;

/* Sri Yantra by Jim Kukula */

public class goforit extends java.applet.Applet {
double p[][];
double scale;
int x0, y0;
double radius[];
double wall[][];

public void intersect(double x[],
double a1[],
double a2[],
double b1[],
double b2[])
{
double sa, sb;

sa = (a1[1]-a2[1])/(a1[0]-a2[0]);
sb = (b1[1]-b2[1])/(b1[0]-b2[0]);
x[0] = (a1[1] - b1[1] + sb*b1[0] - sa*a1[0])/(sb-sa);
x[1] = b1[1] + sb*(x[0] - b1[0]);
}

public void hintersect(double x[],
double h[],
double b1[],
double b2[])
{
double r[], s[];

r = new double[2];
s = new double[2];

r[0] = -10.;
r[1] = h[1];
s[0] = 10.;
s[1] = h[1];
this.intersect(x, s, r, b1, b2);
}

public void vintersect(double x[],
double b1[],
double b2[])
{
x[0] = 0;
x[1] = b1[1] - (b2[1]-b1[1])*b1[0]/(b2[0]-b1[0]);
}

public void eightfold(double part[][], double whole[][], int cnt)
{
int i;

for(i=0; i whole[i][0] = part[i][0];
whole[i][1] = part[i][1];
}

for(i=0; i whole[cnt+i][0] = part[cnt-1-i][0];
whole[cnt+i][1] = -part[cnt-1-i][1];
}

for(i=0; i whole[2*cnt+i][0] = -part[i][1];
whole[2*cnt+i][1] = part[i][0];
}

for(i=0; i whole[3*cnt+i][0] = part[cnt-1-i][1];
whole[3*cnt+i][1] = part[cnt-1-i][0];
}

for(i=0; i whole[4*cnt+i][0] = -part[i][0];
whole[4*cnt+i][1] = -part[i][1];
}

for(i=0; i whole[5*cnt+i][0] = -part[cnt-1-i][0];
whole[5*cnt+i][1] = part[cnt-1-i][1];
}

for(i=0; i whole[6*cnt+i][0] = part[i][1];
whole[6*cnt+i][1] = -part[i][0];
}

for(i=0; i whole[7*cnt+i][0] = -part[cnt-1-i][1];
whole[7*cnt+i][1] = -part[cnt-1-i][0];
}

}


public void init()
{
int i;
double wp[][];

p = new double[28][2];
wall = new double[40][2];
wp = new double[5][2];
radius = new double[4];

this.scale = 0.6;
this.x0 = 300;
this.y0 = 300;

p[22][0] = 0.;
p[22][1] = 200.0;
p[21][1] = -p[22][1]*0.280861;
p[21][0] = p[22][1]*0.959748;
p[19][0] = p[21][0];
p[19][1] = -p[21][1];
p[20][0]= 0.0;
p[20][1] = -p[22][1];

this.hintersect(p[13], p[19], p[21], p[22]);
this.hintersect(p[17], p[21], p[19], p[20]);

p[12][0] = 0.;
p[12][1] = p[19][1] + (p[22][1]-p[19][1])/2.8;

p[14][0]=0.;
p[14][1]=p[20][1] - (p[20][1]-p[21][1])/2.8;
this.hintersect(p[26], p[12], p[14], p[13]);
this.hintersect(p[16], p[26], p[22], p[21]);
p[5][0]=0.;
p[5][1]=p[21][1];
this.hintersect(p[10], p[13], p[5], p[16]);
this.vintersect(p[18], p[10], p[17]);
this.hintersect(p[25], p[18], p[5], p[16]);
p[2][0]=0.;
p[2][1]=p[10][1];
this.hintersect(p[9], p[21], p[14], p[13]);

p[24][0] = p[25][0]*1.2;
p[24][1] = p[14][1];
this.vintersect(p[4], p[24], p[9]);
this.intersect(p[15], p[4], p[24], p[20], p[19]);
this.hintersect(p[23], p[15], p[17], p[18]);
p[8][0]=0;
p[8][1] = p[23][1];
this.hintersect(p[7], p[4], p[18], p[23]);
this.intersect(p[3], p[4], p[24], p[8], p[7]);
this.hintersect(p[11], p[3], p[14], p[26]);
this.intersect(p[27], p[4], p[24], p[5], p[25]);
this.hintersect(p[1], p[27], p[7], p[8]);

radius[0] = p[22][1];
radius[1] = (4./3.)*radius[0];
radius[2] = radius[1] + (radius[1]/radius[0])*(1./2.)*(radius[1]-radius[0]);
radius[3] = radius[2] + (1./5.)*(radius[2]-radius[1]);

wp[0][0] = radius[3];
wp[0][1] = -radius[3];
wp[1][0] = wp[0][0];
wp[1][1] = p[21][1];
wp[2][0] = (13./12.) * wp[1][0];
wp[2][1] = wp[1][1];
wp[3][0] = wp[2][0];
wp[3][1] = 0.5 * wp[0][1];
wp[4][0] = 1.25 * wp[1][0];
wp[4][1] = wp[3][1];
this.eightfold(wp, wall, 5);
for(i=0; i<40; i++)
System.out.println("x=" + wall[i][0] + ", y=" + wall[i][1]);
}

public void line(Graphics g, double x1, double y1, double x2, double y2)
{
int xw1, xw2, yw1, yw2;

xw1 = this.x0 + (int)(this.scale*x1);
xw2 = this.x0 + (int)(this.scale*x2);
yw1 = this.y0 + (int)(this.scale*y1);
yw2 = this.y0 + (int)(this.scale*y2);
g.drawLine(xw1, yw1, xw2, yw2);
}

public void circle(Graphics g, double cx, double cy, double r, Color c)
{
int tcx, tcy, w, h;
Color oldc;

oldc = g.getColor();

tcx = this.x0 + (int)(this.scale*(cx-r));
tcy = this.y0 + (int)(this.scale*(cy-r));
w = (int)(this.scale*2.0*r);
h = w;
g.setColor(c);
g.fillOval(tcx, tcy, w, h);
g.setColor(Color.black);
g.drawOval(tcx, tcy, w, h);
g.setColor(oldc);
}

public void triangle(Graphics g, int base, int tip)
{
this.line(g, -p[base][0], p[base][1], p[base][0], p[base][1]);
this.line(g, -p[base][0], p[base][1], p[tip][0], p[tip][1]);
this.line(g, p[base][0], p[base][1], p[tip][0], p[tip][1]);
}

public void polygon(Graphics g, double v[][], int cnt, Color c)
{
int i;
int xi[], yi[];
Color oldc;

oldc = g.getColor();

xi = new int[cnt];
yi = new int[cnt];

for(i=0; i xi[i] = this.x0 + (int)(this.scale*v[i][0]);
yi[i] = this.y0 + (int)(this.scale*v[i][1]);
}

g.setColor(c);
g.fillPolygon(xi, yi, cnt);
g.setColor(Color.black);
g.drawPolygon(xi, yi, cnt);
g.setColor(oldc);
}

public void paint (Graphics g)
{
Color gold = new Color(255, 204, 51);

g.setColor(Color.black);
setBackground(new Color(0, 102, 102));

this.polygon(g, wall, 40, new Color(102, 0, 51));

this.circle(g, 0.0, 0.0, radius[3], gold);
this.circle(g, 0.0, 0.0, radius[2], gold);
this.circle(g, 0.0, 0.0, radius[1], gold);
this.circle(g, 0.0, 0.0, radius[0], gold);
this.circle(g, 0.0, 0.0, 4.0, Color.white);
this.triangle(g, 21, 22);
this.triangle(g, 19, 20);
this.triangle(g, 26, 14);
this.triangle(g, 25, 5);
this.triangle(g, 24, 4);
this.triangle(g, 23, 18);
this.triangle(g, 7, 8);
this.triangle(g, 11, 12);
this.triangle(g, 1, 2);
}
}

YANTRA GOLD

Yantra and Pranapratishta

The complex nature of yantra syntax corrects the views of some scholars who have wrongly labelled all yantras 'magic' diagrams. Diagrams used for occult purposes form a separate category which has evolved within the tradition, and the role of such yantras is peripheral in comparison with that of yantras for meditation - Yantra, Madhu Khanna The suffix 'tra' in Sanskrit means instrument. Yantras are the geometrical form of a divinity in the tantrik tradition. Images (murtis) and mantras are other, more gross and subtle, representations. Yantras can be drawn, engraved or painted on a variety of substances. The classical eight tantrik surfaces are gold, silver, copper, crystal, birch, bone, hide (which can include any type of paper), and Vishnu stone (shalagrama). The yantra shown left is for Kali, and can be used to illustrate the basic geometrical concepts used. The point or bindu at the centre, generally represents the deity, or sometimes Shiva and Shakti united. The triangle normally represents the three gunas, or in the case of the tantrik tradition, the three bindus. Triangles usually face downwards in the case of female yantras and upwards in male yantras. There are exceptions - the Shri Yantra is one such. Triangles are often surrounded by enclosing circles and a group or groups of petals, in which are the attendants of the Devis or Devas. See the Mahamrityunja yantra for a complete example. Finally, the whole is often enclosed in a bhupura, a word which means earth-city. These are the enclosing walls, fenced by the guardians of the directions and the intermediate directions (dikpalas). Some traditions use the yantra in puja from the outside inward, and others from the inside outward, depending on the nature of the deity. There are many other yantras which have their own individual shapes, often used in magic (prayoga). One such shown here is an akarshana (attraction) yantra from the magical Kamaratnatantra. A yantra is only truly vitalised when it is engraved with the bija and other mantras and surrounded with the matrikas, or letters of the Sanskrit alphabet. Before use, it must be installed with life, a rite called Pranapratishta (establishing breath). The following is an example. Installation of Life in a Shri Yantra Before any yantra is a suitable object for puja, it must be given life (pranapratishta). The following, from Nityotsava, describes the process. This, process, incidentally, also holds true for initiation of a candidate into Shri Vidya. The rite installs the 35 tattvas into the yantra. It also gives the yantra the full set of senses and the Antahkarana, or subtle body. It is said that engraving a Shri Yantra on gold is said to hold good for life, on silver for seven years. The process also imbues the yantra with the matrika, the letters of the Sanskrit alphabet which are the goddess as sound. The Yantra Gayatri is Yantrarajaya Vidmahe Mahayantraya Dhimahi Tanno Yantrah Prachodayat. Brahmna-Vishnu-Maheshvara are the Rishis of this great mantra installing life into the Shri Yantra; Rg, Yajur, Sam and Atharva are the Metres; Consciousness is the Devata; Am is the Bija, Hrim the Shakti, Krom the Kilaka. The application is installation of life into the Shri Chakra. Aim Hrim Shrim Am Kam Kham Gam Gham Nam to Earth, Water, Fire, Air and Aether, Am to the thumbs Namah. 3 Im Cham Ccham Jam Jham Nam to Sound, Touch, Sight, Taste, Smell Im to the index fingers Namah. 3 Um Tam Tham Dam Dham Nam to Hearing, Touch, Eyes, Tongue, Nose Um to the middle fingers Namah. 3 Um Tam Tham Dam Dham Nam to Speech, Hands, Feet, Genitals, Anus Aim to the ring fingers Namah. 3 Om Pam Pham Bam Bham Mam to Talking, Giving, Moving, Enjoying, Excreting Aum to the little fingers Namah. 3 Am Yam Ram Lam Vam Sham Sham Sam Ham Lam Ksham to Manas (mind), Buddhi (intellect), Ahamkara(ego), Thought, Inner Cause, Ah to the palm and back of the hands Namah. (Thus Heart &c. Nyasa) Aim Hrim Shrim Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Haun Ham Sah may Life exist here in the Shri Chakra! 3 Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Ham Ham Sah my individual existence be here in the Shri Chakra! 3 Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Ham Ham Sah may all the senses be here in the Shri Chakra! 3 Om Am Hrim Krom Yam Ram Lam Vam Sham Sham Sam Haum Ham Sah, may Speech, Mind, Eyes, Ears, Tongue, Nose, Breath come inside this Shri Chakra! May Happiness stay long here! Svaha. Internal meditations Yantras may also be visualised internally. That, for example, is the case with the Shri Yantra, with the different mandalas starting at the base of the spine and going to the top of the head. Different rituals exist for the purification of a yantra for the eight materials mentioned above. This which follows is drawn from the Devirahasya. Shiva is the Seer, Trishtubh the Metre, Parashakti the Devata, Shrim the Bija, Hrim the Shakti and Klim the Peg. The application is the purification of the given yantra. After doing hand and limb nyasa, one should meditate on the throne of the given Devi as being in one's heart. One should draw, engrave, or paint the yantra, and place it on a gold colour pedestal, installing breath into it. It can be smeared with Kunda, Gola or Udbhava flowers or with the eight scents. The mantra differs for each material: Gold: Aim Sauh Aim Sauh Chakreshvari Yantram Sauvarnam Shodhaya Shodhaya Svaha. (Aim Sauh Aim Sauh, O Lady of the Chakra, Purify! Purify the gold yantra! Svaha) Silver: Om Rum Om Rajatam Yantram Shodhaya Shodhaya. (Om Rum Om Purify! purify the silver yantra) Copper: Om Krom Om Strim Om Krom Tamreshvari Yantram Me Shodhaya. (Om Krom Om Strim Om Krom, O Lady of Copper, purify the copper yantra for me!) Crystal: Om Shrim Hrim Om Kulambike Shodhaya Shodhaya. Birch bark: Om Hum Shrim Hrim Prim Ruddhesvari Parayantram Shodhaya. (Om Hum Shrim Hrim Prim O Lady of Trees, purify the yantra!) Bone: Om Aim Klim Sauh Kapalamalini Yantram Shodhaya Svaha. (Om Aim Klim Sauh O Thou garlanded with skulls, purify the yantra! Svaha) Hide: Om Shrim Om Aim Klim Citasane Yantram Shodhaya Svaha. (Om Shrim Om Aim Klim O Thou Whose seat is the Pyre, purify the yantra! Svaha) Vishnu Stone (Shalagrama): Om Hsau Aim Sauh Klim Shrim Shrim Nitye Vishnu Shila Yantram Shodhaya. (Om Hsau Aim Sauh Klim Shrim Shrim, O Eternal One, purify the Vishnu Stone Yantra ) After using the appropriate mantra, the yantra should be placed on a pedestal (pitha), and bathed with the substances previously described, whilst the appropriate root mantra is recited. One should then offer scent and flowers, and should worship the appropriate Devi in the usual form within the yantra. This all should be done at night. Carrying a Yantra. This is considered to be a highly potent way of concentrating magical power. The time to do this is during an auspicious astrological period. The yantra should be drawn using the eight Kaula perfumes. Outside the yantra the root mantra should be written. On the outside of this the armour (kavacha) and 1000 names should be written. The Devi should be invoked into the yantra in due form. All good substances are to be used. The yantra is then entwined with gold and silver thread, and placed into a metal holder and may be worn on the person. Yantras should always be used on the level. If drawn on paper the colours preferable are red, orange, yellow or a combination of these. A yantra without bija mantras is dead. They can be drawn to whatever size is required. The two main types of yantra are Bhu and Meru. The former is flat, two dimensional, the latter is of pyramidal form. When not in use they should be stored carefully. Metal ones should be regularly cleaned to prevent corrosion &c. In worship they should be placed level on a pedestal or pitha. This may be as ornate or as simple as required.

Tantric Ritual and the Yajna

I enjoy hearing about people's impressions of the yajna, how much they received and understood, because until now we have been involved with yoga. We have learned about asana and pranayama, and we have practised some yogic techniques. The yajna was a totally new exposure for about ninety-nine percent of people, including BSY sannyasins. It was also a tantric ceremony, the meaning of which not many people know about. The yajna also represents another step in the life of an individual to understand or to communicate with the higher nature.

Paramahamsaji wishes that the other hitherto unknown aspects of Tantra should also be slowly brought out. At present there are very few people who understand the science of Tantra. For Indians, as well as for people outside, Tantra has become a way of easy living, an excuse to do all the unnecessary things in life. Nobody can say anything against it. There has been a lot of deviation from the tantric system and tradition. It has also been associated with cheap magic, and those people who feel it is more than cheap magic have made it part of black magic.

In the Bhagavad Gita there are seven hundred slokas or verses from beginning to end. It is a dialogue between Arjuna and Krishna in which one learns about the depressed mentality of Arjuna and the wisdom of Krishna. Similarly, the Durgasaptashati, the book of the Cosmic Mother which was being chanted during the yajna, has seven hundred slokas or verses. It is also a dialogue between a saint and a warrior king. Sage Markandeya, one of the greatest thinkers of the ancient spiritual tradition, is the main figure in the Durgasaptashati, and he is telling King Surat about the different aspects of the Mother Goddess, about her powers, her omnipresence and her creation.

The mantras of the slokas are beeja or seed mantras which can and which do awaken and stimulate the energies within the body, as well as the energies in the environment. The chanting of each verse is chorused by a combination of three beeja mantras: aim, hreem, kleem. Aim is the beeja mantra of Saraswati, hreem is the beeja mantra of Lakshmi and kleem is the beeja mantra of Durga or Kali. Each verse is chanted in combination with the beeja mantras. Durgasaptashati is a very important book of the Tantras. Every year, twice during the period of Navaratri, the nine days dedicated to the worship of the Cosmic Mother, people throughout the Indian sub-continent chant from that book. Of course, now this is only a tradition, a routine, and people do not know the deeper meaning behind it. But their faith and belief in the chanting of the mantras is still very strong and many incredible results are noticed.

What is the difference between Tantra and black magic?
A major aspect of Tantra is based on mantras, yantras and mandalas and even here there are different categories. We do not need to talk about mantras; we know how they work and what they represent. But it has been seen that whenever a spiritual aspirant goes deep into the sadhana of mantras, the vibrations pacify the external agitations of the mind. Once the agitations, the vrittis, are pacified, then a new perception and energy of mind develops which is powerful. With that force it becomes possible to transmit thoughts and feelings, to transmit healing energies, even to transmit an image of a person, like astral projection. People also misuse mantras in order to manipulate and gain control over other beings, for selfish reasons, not for enlightenment. This is where the tantric mantras are equated with magic.

The general concept of magic is that we can make other people act according to our wishes, subdue them, keep them in our control, make things happen the way we want them to happen. Higher magic is to propitiate the natural and the cosmic forces so that they are benevolent and help us to evolve. Whenever mantras are practised in the absence of proper direction, in the absence of a guru or teacher, in the absence of a proper spiritual background, then with the quietening of the mind, the mental energies manifest. When they manifest outward then, according to our evolution and mentality, we make use of them in either a negative or a positive way. Generally it is negative; our motives are selfish or self-oriented, to provide satisfaction and contentment for ourselves.

Today, in the market, these are the things which are projected as Tantra; mantras to overcome different ills, mantras to win in debate, mantras to win in court, mantras for a happy marital life. There is a big collection. But the actual aim is to use the awakened faculties of mind to evolve even more, not to use the mantras for personal motives, but to propitiate and to harmonise the energies which are at present unharnessed and uncontrolled in an individual, as well as in nature and in the cosmos.

The second aspect of Tantra is yantra. Yantras are symbols. In fact, the whole world, the whole of creation is nothing but a symbolic expression of the cosmic power. The body is a yantra. The shape of a building is a yantra. The design of a flower is a yantra. The place of the stars and planets in the universe forms a yantra. The whole of creation is a yantra. Yantra also means something which is continually evolving and which becomes a vehicle, a medium, a tool for the evolution of the cosmic consciousness of which an individual is a part.

The invocation of yantric power is another important aspect of Tantra. There is a potential, a possibility for manifestation in every symbol. Take a seed, for example. Externally a seed is nothing, but inside there is the potential for the growth of a huge tree. Just because the seed is not as big as the tree you cannot say that a huge mango tree cannot grow from that small seed. Similarly, symbols are possibilities of higher expression. If a seed is planted, nourished and nurtured there is the possibility that it will sprout into a big tree. If you don't take care of the seed and simply throw it away onto hard ground, it is going to die.

The same thing happens with the body, and here I mean the whole personality, not just the physical body. If you look after your body then the energies, the pranas, the mind, the nature, everything will be looked after. But if you ignore the body then it becomes a house of suffering: mental problems, physical problems, emotional problems, psychic problems, social problems, mismanagement of life. Everything can happen. In a way, yoga is a process to propitiate the body, the whole personality, so that it becomes favourable for your own growth, development and evolution. Meditation is a process to propitiate the psyche so that the psyche becomes favourable for your experience of growth, development and enlightenment. In the same way, the Tantras deal with awakening the potential of the yantras which are physical in nature, which are cosmic in nature. This is another subject all together within the structure of Tantra.

Thirdly, comes the aspect of mandala. After you have gone from identifying the individual seeds, you try to see the whole of creation in one glimpse, in one thought, in one picture. Mandala becomes a very complex figure encompassing many ideas, concepts, theories and systems, so that one becomes a microcosmic part of the macrocosmic reality. For example, in the Buddhist Tankhas you will find that heaven, earth, hell, demons, humans, deities, animals and elements are all pictured in the one mandala. In the tantric mandalas also you will find the concepts of heaven, earth, hell, demons, deities, elements, nature, and different forms of creation from insects to the divine. The sadhana of mandala makes you, who are the microcosmic reality, one with the macrocosmic reality. In a nutshell, therefore, we can say that mantra, yantra and mandala are the three main components of Tantra.

During the yajna, different mandalas and yantras were made on the tables inside the yajna mandap, and on top of each mandala and yantra was placed a symbolic image of the deity to be invoked. Deities were invoked in each pillar, corner, mandala and yantra. On the last day of the yajna, they were asked to leave because when you invoke a higher power you also have to release it. This was the concept of bringing down the cosmic forces to be with us and then releasing them after the work was over.

There were swastikas in the pots around the yajnashala. Can you explain what the swastika means?
The original name is swasti which means 'well-being' and 'auspiciousness'. The swastika also represents the wheel of life, life in motion. The Indian swastika is vertical and horizontal with four doors in the squares. The pots on each side of the gate inside the yajna were the ten kshetrapals or protectors and inside there was water from various rivers. The water that was used inside the mandap was brought from Gangotri, the mouth of the Ganga.

What does the success of such a ritual depend on?
People have become misers; they do not have the right sentiments. The pooja is done because they want freedom from some misery or pain or because they expect some reward from the effort. That pooja does not have the essence of worship. Most people sit for some time to do the pooja and then have it done by someone else, generally the Brahmins. Food is your need but the Brahmin eats for you. That will not fill your stomach, will it? Therefore the custom has been distorted. It is not common sense for someone else to take the food or medicine when I am the one who is hungry or in pain. People generate negative thoughts and make excuses like, “It is a lot of hard work. I have to sit for eight hours. I cannot read Sanskrit. I cannot sit that long. I am already unwell.” These are negative thoughts and true worship is impossible in their presence.

Another point is that the altars are made in a half-hearted way, not with devotion. The logic given is, “Oh, it is only a question of nine days, after that they will be broken up anyway. Let us make them of mud; let us plaster them with cow dung.” After the pooja no one has any respect for the structure where the gods and deities were invoked. What happens to it after the ninth day? Dogs and cats are found urinating there. People have no shraddha, faith, for that area where the deity resides.

We make many mistakes like this and as a result the fruits of the pooja cannot be fully obtained; the blessings of Bhagavati cannot be realised. If some effort is made and everything is organised efficiently the effects will be apparent in your life.

The yardstick of successful organisation is not the ex-penditure incurred or the number of people who turn up for the event. The success of the event depends on you – how much of your body, mind, feelings and spirit you have offered. Industrialists can spend millions to organise a beautiful yajna. They can invite millions of people. But if the sentiments and feelings of devotion do not exist, the event will become a party. How effective will the yajna be then?

A speciality of this yajna was the shraddha and bhakti of the foreigners. They could not understand a thing yet they sat with eyes closed from morning till evening and tuned into the feeling present in the environment. We find in other yajnas that people come, stay for five minutes, bow their heads, eat the snacks and leave. Those people do not have the attitude of devotion towards the event. The Brahmins present, who may have come from distant places like Madras, Varanasi or Kanchipuram, keep on chanting like parrots. They are not able to exchange those feelings with the people present.

As long as the flame, the jyoti, receives oxygen, it will burn. If you cut off the oxygen supply it will go out. The shraddha, bhakti and faith of those present work as the oxygen. The chanting, the pooja and the atmosphere that develops there is the jyoti. The brilliance and grandeur of the jyoti depends on how much oxygen you feed it. People cannot understand this. For those in the villages such an event becomes a fair and for the city dwellers, a party. People do not understand the spiritual link with such an event.
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SRI MAHAKALI YANTRA ON ASHTADHATU PLATE FOR PROTECTION FROM BLACK MAGIC AND SPELLS

Kali Yantra bestows on the sadhaka fulfilment of all his desires, wealth, comforts of life and is used for Mohan or Vashikaran purposes. Mahakali yantra is very powerful and tested yantra. One should keep the image of Kali while performing puja on it.This yantra bestows fulfilment of desires, wealth, comforts of life and is used for Mohan, Vashikaran purposes. Lot of power is infused after pooja and yantra is capable of controlling enemies to not do any harm. A unique and powerful yantra.MANTRA:- "Om Kareeng Kalekaye Namah, Om Kapalingaye Namah" ABOUT ASHTADHATU:-Ashtadhatu is alloy of eight metals & has very high value in Hinduism.Ashtadhatu is a very sacred and sattvic [pure] amalgam of eight metals, but the process is difficult so such a Yantra is rare. Devshoppe is pleased to offer this uniquely powerful Yantra in the traditional Ashtadhatu composition for its maximum benefit.

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YANTRAS EFFECT BLACK MAGIC

YANTRAS EFFECT BLACK MAGIC

Is Someone Using Black Magic On You?

Due to jealousy, heart burning or some base cause, the Tantriks use cheap tactics to overcome the adversaries, which ruins one's life. Are you also under such a spell?

We must have peace and happiness in life, and to achieve the same we work hard. But we do not get in return to the proportions of our labour.

We get very little even after the best of our efforts, we toil to get success in our business but the profits are too little. We do not want any discontentment or discord in our family life, but inspite of our best efforts, the peace and tranquility of our family is disturbed.

On the other hand people work very little, but get too much in return. Businessmen have ample wealth just be putting in little efforts, bit we are disappointed even after continuous efforts. It leads us to conclude, that there are some evil forces which make our strategies unsuccessful.

Tantrik Prayog : Major Causes

Whenever you face such situations, feel assured that someone has used Black Magic on you, as a result of which all your efforts become ineffective.

Though such prayog is not easy, but some Tantriks expertise in it and torture innocent souls at the behest of selfish and greedy people. Such Tantriks have made Black Magic their profession, and use it on others indiscriminately at the behest of their adversaries, to mint money. Thus the happy life of the people is spoiled.

Such so-called Black-Magicians, no doubt can harm others, but they do not possess the powers to counter such Tantrik moves. As a result the victim keeps on suffering and sometimes it leads to the death of the victim. It is in fact very easy to cause harm through Tantra, but very difficult to amend the damage done. In order to learn the art of saving, one has to undergo Sadhna and Siddhi, and only a Tantrik of high caliber can do so.

Some bad effects of Tantrik Prayog

1. Continuous illness. All treatments fail.
2. Constant worries, suicidal tendencies, or a desire to move away from home and family.
3. Continuous illness of any member of the family.
4. Too much weakness associated with obesity and being short tempered.
5. Sterility, without any physical deficiency or without any medical reason.
6. Repeated miscarriages or death of the children.
7. Sudden unnatural deaths in the family.
8. Problems in the construction of house, factory or any other building.
9. Shortness of money, inspite of hard labour.
10. No desire to live. Feels suffocated. Life seems useless. No desire to rise in life.
11. Sudden quarrels between brothers or the members of the family, without any reason.
12. Achievement of objectives seems impossible.
13. Loss in the business of property.
14. Ill-health and under-development of children.
15. Loss of peace due to the fear of enemies and their evil designs.
16. Discord between spouses or the family.
17. Greatest efforts resulting in a failure.
18. Lack of Govt. favours, promotions and the desired transfers.
19. Poverty, inspite of hard work.

These are some effects which prove that you are under the spell of Black Magic. Though intelligent, you fail to find solution to such problems. It is due to the Tantrik Prayog that all your wisdom, all your strategies and all your intelligence fails.

Raksha Prayog-

In order to overcome all these troubles, Raksha Prayog is indispensable, to make such Black Magic ineffective.

As already told, such art is known only to those Tantrik scholars, who have performed Sadhna and attained Siddhi. Mantra Tantra Yantra Vigyan Magazine will guide you in this respect. Its aim is to make your life happy, to make your life trouble free, so that you can move forward continuously.

Special Tantra Raksha Kavach

Our society is ridden with enmity, jealousy, and prejudices. Hence people use Black-Magic against each other, as a result of which, the victim remains disturbed, depressed and ultimately he meets his disaster. Business is ruined, health deteriorates, loss and mental ailment result in untimely death. Due to a maran prayog, he resembles a moving corpse. We receive hundreds of such letters, with such problems. Therefore the kind-hearted Tantra scholars have made an "Ajivan Tantra Raksha Kavach" available, which is Mantra Siddh, Pranpratishtthit, (i.e. energised, consecrated and sanctified) and is very effective.

As soon as one wears it, all his troubles start decreasing. A different Yantra is energised specially for every individual. No Tantra Prayog is effective on its user. Rather the Black Magic boomerangs back at the Tantrik practicing it. Even if we are under the spell of Black Magic, its use will cure the same within a month.

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