classes ::: Sanskrit,
children :::
branches ::: Yantra

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Yantra
language class:Sanskrit

--- WIKI
Yantra () (Sanskrit) (literally "machine, contraption"[1]) is a mystical diagram, mainly from the Tantric traditions of the Indian religions. They are used for the worship of deities in temples or at home; as an aid in meditation; used for the benefits given by their supposed occult powers based on Hindu astrology and tantric texts. They are also used for adornment of temple floors, due mainly to their aesthetic and symmetric qualities. Specific yantras are traditionally associated with specific deities.

Representations of the yantra in India have been considered to date back to 11,000-10,000 years BCE.[2] The Baghor stone, found in an upper-paleolithic context in the Son River valley, is considered the earliest example[3] by G.R. Sharma, who was involved in the excavation of the stone (it was dated to 25,000 - 20,000 BCE). The triangular stone, which includes triangular engravings on one side, was found daubed in ochre, in what was considered a site related to worship. Worship of goddesses in that region was found to be practiced in a similar manner to the present day.[4] Kenoyer, who was also involved in the excavation, considered it to be associated with Shakti.[5]

In Rigvedic Sanskrit, it meant an instrument for restraining or fastening, a prop, support or barrier, etymologically from the root yam "to sustain, support" and the -tra suffix expressing instruments. The literal meaning is still evident in the medical terminology of Sushruta, where the term refers to blunt surgical instruments such as tweezers or a vice. The meaning of "mystical or occult diagram" arises in the medieval period (Kathasaritsagara, Pancharatra).[6]

Madhu Khanna in linking mantra, yantra, deva, and thought forms states:

  Mantras, the Sanskrit syllables inscribed on yantras, are essentially "thought forms" representing divinities or cosmic powers, which exert their influence by means of sound-vibrations.

see also :::

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_1962-06-12
0_1962-06-30
0_1963-01-14
0_1963-06-03
0_1963-06-26a
0_1963-07-20
0_1963-12-21
0_1969-07-12
1.10_-_Harmony
1.12_-_The_Sociology_of_Superman
1.240_-_Talks_2
1.400_-_1.450_Talks
3_-_Commentaries_and_Annotated_Translations
4.11_-_The_Perfection_of_Equality
6.0_-_Conscious,_Unconscious,_and_Individuation
Jaap_Sahib_Text_(Guru_Gobind_Singh)
r1913_01_02
r1913_01_13
r1914_06_10
r1914_07_15
r1914_08_21
r1914_11_15
r1914_11_18
r1914_11_26
r1915_01_06b
r1919_06_27
r1919_07_06
Sayings_of_Sri_Ramakrishna_(text)

PRIMARY CLASS

SIMILAR TITLES
Yantra

DEFINITIONS


TERMS STARTING WITH

Yantra: A mystic diagram of occult powers, usually drawn on copper or other metal tablets. The power of yantras used in connection with appropriate mantras is irresistible according to occult teachings.

Yantra (Skt.): The linear form of a mantra or Divine Name of which the most complete example is the famous Sri Yantra (sometimes called Sri Chakra), the diagrammatical represen tation of the Primordial Energy (Sakti). The Sri Yantra con stitutes the basis of Sri Vidya, the secret science of the Kalas or mystical vibrations that emanate from the suvasini chosen to fulfil the role of the Goddess in the Tantric Ritual of the Sri Chakra.

yantrabhava ::: the relation (bhava) with the isvara in which one has yantrabhava the sense of being a living instrument (yantra) in his hands, a state associated with tertiary dasya in which "we do not obey, but move to his will as the string replies to the finger of the musician".

yantra ::: engine.

yantran.a ::: forcing, hurting. yantrana

yantra. ::: objects for ritualistic worship; geometrical designs of the energy patterns made by mantras when they are recited or which, when concentrated on produce the effects of the corresponding mantras

yantrarudhani mayaya ::: mounted on a machine by his maya. [Gita 18.61] ::: yantrarudham [accusative singular, neuter] mayaya ::: yantrarudhani [accusative plural, neuter (as in the Gita) ] mayaya ::: yantrarudho [nominative singular, masculine] mayaya

yantra

yantra. (T. 'khrul 'khor; C. tuxiang; J. zuzo; K. tosang 圖像). In Sanskrit, "diagram" or "instrument." Although the term can have many meanings in Sanskrit, within the Buddhist tradition it is most commonly used to refer to a picture made of images and/or geometric shapes, usually triangles, which are repeated in such a way that they form a pattern. Such magical diagrams are used in tantric rituals and meditations to depict in visual form the power of the invoked deities, representing the universe, or certain spiritual or cosmological powers in the universe. A yantra is commonly understood as rendering through lines and colors the sacred sound of a MANTRA. Yantras are used for such purposes as gaining magical protection, worshipping tantric deities, or facilitating meditation. The term is in some cases interchangeable with a MAndALA, although there are some differences: a yantra is typically small in size while a mandala is variously sized and may even be large enough for a practitioner to enter during the rituals; a yantra, except for those under temple statues, is often portable, while a mandala is not; and deity figures rarely appear on a yantra, while they are common on a mandala. A yantra can be two- or three-dimensional and may range from such simple geometric designs as dots or triangles to more elaborate temple structures. Some texts suggest that merely seeing a mandala or drawing or imagining a yantra also brings benefits. Yantra tattooing (Thai, yak sant) is a common practice in Southeast Asia among both monks and laity. It is generally performed by specialist monks using traditional needles.

yantra ::: tool, instrument, machine; the adhara as "a complex engine of Nature" placed at the service of the isvara in the relation of tertiary dasya or yantrabhava.


TERMS ANYWHERE

agamas. ::: Saiva scriptures that describe the rules and procedures for image worship, which include temple construction, installation and consecration of the deities, methods of performing pujas in the temples, philosophy, recitation of mantras, worship involving figures or yantras and bhakti yoga

asi ::: literally "sweet slave-girl", the dasi serving her Lord in a relation of madhura bhava; a symbol of the state of madhura dasya, the condition of "the living and loving instrument" (yantra), when it "ends in the whole nature of our being becoming the slave of God, rejoicing in his possession and its own blissful subjection to the divine grasp and mastery". madhura d dasya

asya (dasya; dasyam) ::: (in January 1913) the third of four degrees of dasya, "the dasya of the yantra [instrument], which cannot disobey, but is worked mechanically through an intermediate impulsion of Prakriti", this indirectness being what distinguishes it from quaternary dasya; (from September 1913 onwards, corresponding to the earlier triple dasya) the highest of three forms of dasya, "a complete subjection" to the isvara, with prakr.ti "only as a channel", a state resulting from the loss of the illusory "relative freedom which by us is ignorantly called free-will", in which "at each moment and in each movement the absolute freedom of the Supreme handles the perfect plasticity of our conscious and liberated nature"; it has three stages, one in which volition is "dominant in the consciousness not as free, but as accompanying & approving the movement", a second in which the control of prakr.ti is "dominant though as a compelled & compulsory agent of a remote or veiled Ishwara" and a third in which prakr.ti is purely a channel and "the compulsion from the Ishwara direct, omnipresent and immanent".

ava ::: the relation (bhava) with the isvara that is compared to that of an instrument (yantra) to the user of the instrument (yantri), the control of the yantri being felt by the yantra "as if it were being pushed by him with his hand upon it".

Yantra: A mystic diagram of occult powers, usually drawn on copper or other metal tablets. The power of yantras used in connection with appropriate mantras is irresistible according to occult teachings.

Yantra (Skt.): The linear form of a mantra or Divine Name of which the most complete example is the famous Sri Yantra (sometimes called Sri Chakra), the diagrammatical represen tation of the Primordial Energy (Sakti). The Sri Yantra con stitutes the basis of Sri Vidya, the secret science of the Kalas or mystical vibrations that emanate from the suvasini chosen to fulfil the role of the Goddess in the Tantric Ritual of the Sri Chakra.

'khrul 'khor. See YANTRA

Mantra (Skt.): A Divine Name or Vibration used in Tan tric Ritual.See Yantra.

Marma (Skt.): A term used in the tan tras to indicate the site of a power-zone in the human body. In the secret science of Sri Vidya such a site is indicated on the Sri Yantra at the intersection of three ormore lines.

Sandhya (Skt.): In the secret science of the Kalas (Kala Vidya), the Sandhya'denotes a crossing or intersection of two lines on the Sri Yantra (or Sri Chakra). In orthodox Hinduism, the Sandhya refers to the times of dawn and dusk, the junctures or divisions between light and darkness.

Sarvaniyantratma: The Inner Soul that controls everything.

Shruti: “The symbolic representation of the metaphysical ascending layers of creation, the mystical (Sri Yantra) symbol of creation. The symbol of diamonds and triangles leading to a single point at the top and encompassed in a square. If you look at it from above, aerially, it appears to be this symbol (from a flat perspective), but if you look at it from the side it is an ascending mountain. (Called Mount Meru but actually like the Sri Yantra).”

Sriyantra, Sri-antara. See SIX-POINTED STAR; SOLOMON’s SEAL

tosang 圖像. See YANTRA

tuxiang 圖像. See YANTRA

Vever: A Voodoo term. The equivalent of the Hindu Yantra (q.v.)

yantrabhava ::: the relation (bhava) with the isvara in which one has yantrabhava the sense of being a living instrument (yantra) in his hands, a state associated with tertiary dasya in which "we do not obey, but move to his will as the string replies to the finger of the musician".

yantra ::: engine.

yantran.a ::: forcing, hurting. yantrana

yantra. ::: objects for ritualistic worship; geometrical designs of the energy patterns made by mantras when they are recited or which, when concentrated on produce the effects of the corresponding mantras

yantrarudhani mayaya ::: mounted on a machine by his maya. [Gita 18.61] ::: yantrarudham [accusative singular, neuter] mayaya ::: yantrarudhani [accusative plural, neuter (as in the Gita) ] mayaya ::: yantrarudho [nominative singular, masculine] mayaya

yantra

yantra. (T. 'khrul 'khor; C. tuxiang; J. zuzo; K. tosang 圖像). In Sanskrit, "diagram" or "instrument." Although the term can have many meanings in Sanskrit, within the Buddhist tradition it is most commonly used to refer to a picture made of images and/or geometric shapes, usually triangles, which are repeated in such a way that they form a pattern. Such magical diagrams are used in tantric rituals and meditations to depict in visual form the power of the invoked deities, representing the universe, or certain spiritual or cosmological powers in the universe. A yantra is commonly understood as rendering through lines and colors the sacred sound of a MANTRA. Yantras are used for such purposes as gaining magical protection, worshipping tantric deities, or facilitating meditation. The term is in some cases interchangeable with a MAndALA, although there are some differences: a yantra is typically small in size while a mandala is variously sized and may even be large enough for a practitioner to enter during the rituals; a yantra, except for those under temple statues, is often portable, while a mandala is not; and deity figures rarely appear on a yantra, while they are common on a mandala. A yantra can be two- or three-dimensional and may range from such simple geometric designs as dots or triangles to more elaborate temple structures. Some texts suggest that merely seeing a mandala or drawing or imagining a yantra also brings benefits. Yantra tattooing (Thai, yak sant) is a common practice in Southeast Asia among both monks and laity. It is generally performed by specialist monks using traditional needles.

yantra ::: tool, instrument, machine; the adhara as "a complex engine of Nature" placed at the service of the isvara in the relation of tertiary dasya or yantrabhava.

yantri ::: one who makes use of an instrument (yantra); the purus.a yantri as the "master of the machine"; the isvara as "the Mechanician . . . mending & testing His machine" or as "the Worker" in whose hands the adhara is a passive instrument.

yantrita ::: controlled. yantri-yantra yantri-yantra bh bhava

zuzo 圖像. See YANTRA



QUOTES [2 / 2 - 7 / 7]


KEYS (10k)

   1 Nik Douglas and Penny Slinger
   1 Sri Ramakrishna

NEW FULL DB (2.4M)

   5 Frederick Lenz

1:Lord, I am the yantra, thou art the yantri. I am the room and thou art the tenant. I am the chariot and thou art the charioteer. ~ Sri Ramakrishna,
2:64 Arts
   1. Geet vidya: art of singing.
   2. Vadya vidya: art of playing on musical instruments.
   3. Nritya vidya: art of dancing.
   4. Natya vidya: art of theatricals.
   5. Alekhya vidya: art of painting.
   6. Viseshakacchedya vidya: art of painting the face and body with color
   7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers.
   8. Pushpastarana: art of making a covering of flowers for a bed.
   9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body.
   10. Mani­bhumika­karma: art of making the groundwork of jewels.
   11. Aayya­racana: art of covering the bed.
   12. Udaka­vadya: art of playing on music in water.
   13. Udaka­ghata: art of splashing with water.
   14. Citra­yoga: art of practically applying an admixture of colors.
   15. Malya­grathana­vikalpa: art of designing a preparation of wreaths.
   16. Sekharapida­yojana: art of practically setting the coronet on the head.
   17. Nepathya­yoga: art of practically dressing in the tiring room.
   18. Karnapatra­bhanga: art of decorating the tragus of the ear.
   19. Sugandha­yukti: art of practical application of aromatics.
   20. Bhushana­yojana: art of applying or setting ornaments.
   21. Aindra­jala: art of juggling.
   22. Kaucumara: a kind of art.
   23. Hasta­laghava: art of sleight of hand.
   24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food.
   25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color.
   26. Suci­vaya­karma: art of needleworks and weaving.
   27. Sutra­krida: art of playing with thread.
   28. Vina­damuraka­vadya: art of playing on lute and small drum.
   29. Prahelika: art of making and solving riddles.
   30. Durvacaka­yoga: art of practicing language difficult to be answered by others.
   31. Pustaka­vacana: art of reciting books.
   32. Natikakhyayika­darsana: art of enacting short plays and anecdotes.
   33. Kavya­samasya­purana: art of solving enigmatic verses.
   34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows.
   35. Tarku­karma: art of spinning by spindle.
   36. Takshana: art of carpentry.
   37. Vastu­vidya: art of engineering.
   38. Raupya­ratna­pariksha: art of testing silver and jewels.
   39. Dhatu­vada: art of metallurgy.
   40. Mani­raga jnana: art of tinging jewels.
   41. Akara jnana: art of mineralogy.
   42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs.
   43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds.
   44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos.
   45. Utsadana: art of healing or cleaning a person with perfumes.
   46. Kesa­marjana­kausala: art of combing hair.
   47. Akshara­mushtika­kathana: art of talking with fingers.
   48. Dharana­matrika: art of the use of amulets.
   49. Desa­bhasha­jnana: art of knowing provincial dialects.
   50. Nirmiti­jnana: art of knowing prediction by heavenly voice.
   51. Yantra­matrika: art of mechanics.
   52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry.
   53. Samvacya: art of conversation.
   54. Manasi kavya­kriya: art of composing verse
   55. Kriya­vikalpa: art of designing a literary work or a medical remedy.
   56. Chalitaka­yoga: art of practicing as a builder of shrines called after him.
   57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters.
   58. Vastra­gopana: art of concealment of cloths.
   59. Dyuta­visesha: art of knowing specific gambling.
   60. Akarsha­krida: art of playing with dice or magnet.
   61. Balaka­kridanaka: art of using children's toys.
   62. Vainayiki vidya: art of enforcing discipline.
   63. Vaijayiki vidya: art of gaining victory.
   64. Vaitaliki vidya: art of awakening master with music at dawn.
   ~ Nik Douglas and Penny Slinger, Sexual Secrets,

*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***

1:Pol-Kholak Yantra
~ Ashok Chakradhar,
2:When you are meditating, after you've meditated on the yantra or candle flame, simply try feeling gratitude. Sit and feel grateful to existence because you are meditating. ~ Frederick Lenz,
3:Start a meditation session by repeating a mantra, perhaps, "Aum", which is the most powerful of all mantras. Then, after repeating the mantra perhaps a dozen times, focus on a yantra. ~ Frederick Lenz,
4:Sit in front of an object of concentration with the eyes open. Focus on a candle flame, or a yantra, a little dot, something small. Just look at it. Focus on it until there is nothing else in your mind. This develops willpower. ~ Frederick Lenz,
5:Sit down, keep your back straight, relax and have an object on which to concentrate; you might use a candle flame, a brightly colored rock, a yantra, which is a geometrical designed specifically for the practice of concentration. ~ Frederick Lenz,
6:Embodied cognition is the science linked with the ancient science of mantra-tantra-yantra systems. It deals with body-mind and ego simultaneously as an integrated system. It encompasses biological, psychological and cultural context together. ~ Amit Ray,
7:64 Arts
   1. Geet vidya: art of singing.
   2. Vadya vidya: art of playing on musical instruments.
   3. Nritya vidya: art of dancing.
   4. Natya vidya: art of theatricals.
   5. Alekhya vidya: art of painting.
   6. Viseshakacchedya vidya: art of painting the face and body with color
   7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers.
   8. Pushpastarana: art of making a covering of flowers for a bed.
   9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body.
   10. Mani­bhumika­karma: art of making the groundwork of jewels.
   11. Aayya­racana: art of covering the bed.
   12. Udaka­vadya: art of playing on music in water.
   13. Udaka­ghata: art of splashing with water.
   14. Citra­yoga: art of practically applying an admixture of colors.
   15. Malya­grathana­vikalpa: art of designing a preparation of wreaths.
   16. Sekharapida­yojana: art of practically setting the coronet on the head.
   17. Nepathya­yoga: art of practically dressing in the tiring room.
   18. Karnapatra­bhanga: art of decorating the tragus of the ear.
   19. Sugandha­yukti: art of practical application of aromatics.
   20. Bhushana­yojana: art of applying or setting ornaments.
   21. Aindra­jala: art of juggling.
   22. Kaucumara: a kind of art.
   23. Hasta­laghava: art of sleight of hand.
   24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food.
   25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color.
   26. Suci­vaya­karma: art of needleworks and weaving.
   27. Sutra­krida: art of playing with thread.
   28. Vina­damuraka­vadya: art of playing on lute and small drum.
   29. Prahelika: art of making and solving riddles.
   30. Durvacaka­yoga: art of practicing language difficult to be answered by others.
   31. Pustaka­vacana: art of reciting books.
   32. Natikakhyayika­darsana: art of enacting short plays and anecdotes.
   33. Kavya­samasya­purana: art of solving enigmatic verses.
   34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows.
   35. Tarku­karma: art of spinning by spindle.
   36. Takshana: art of carpentry.
   37. Vastu­vidya: art of engineering.
   38. Raupya­ratna­pariksha: art of testing silver and jewels.
   39. Dhatu­vada: art of metallurgy.
   40. Mani­raga jnana: art of tinging jewels.
   41. Akara jnana: art of mineralogy.
   42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs.
   43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds.
   44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos.
   45. Utsadana: art of healing or cleaning a person with perfumes.
   46. Kesa­marjana­kausala: art of combing hair.
   47. Akshara­mushtika­kathana: art of talking with fingers.
   48. Dharana­matrika: art of the use of amulets.
   49. Desa­bhasha­jnana: art of knowing provincial dialects.
   50. Nirmiti­jnana: art of knowing prediction by heavenly voice.
   51. Yantra­matrika: art of mechanics.
   52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry.
   53. Samvacya: art of conversation.
   54. Manasi kavya­kriya: art of composing verse
   55. Kriya­vikalpa: art of designing a literary work or a medical remedy.
   56. Chalitaka­yoga: art of practicing as a builder of shrines called after him.
   57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters.
   58. Vastra­gopana: art of concealment of cloths.
   59. Dyuta­visesha: art of knowing specific gambling.
   60. Akarsha­krida: art of playing with dice or magnet.
   61. Balaka­kridanaka: art of using children's toys.
   62. Vainayiki vidya: art of enforcing discipline.
   63. Vaijayiki vidya: art of gaining victory.
   64. Vaitaliki vidya: art of awakening master with music at dawn.
   ~ Nik Douglas and Penny Slinger, Sexual Secrets,

IN CHAPTERS [26/26]



   20 Integral Yoga
   1 Psychology
   1 Occultism


   13 Sri Aurobindo
   10 Satprem
   8 The Mother


   10 Record of Yoga
   5 Agenda Vol 04
   2 The Synthesis Of Yoga
   2 Talks
   2 On the Way to Supermanhood
   2 Agenda Vol 03


0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
   Naturally he says he has kept all he felt and saw for me. He had said he wanted to remove his Yantram2 from the Ashram, but in the end he left it. He writes to Z telling him he is working on his arm. He had a visit from A. and from that fellow M.that was comical! M., of course, had come to the Ashram to stay, but anyway hes looking for some kind of power, I sense that well enough. He had been frequenting some character who had power but wasnt putting it to very good use, and he felt something similar with Xhe is instinctively in search of power. When he went down to see X, he may have felt a power coming into himso hes going away! I dont think he has any kind of attachment either to India or the Ashram: hes looking for power.
   Thats how things stand.
  --
   Yantram: Tantric symbol used to invoke or evoke gods, goddesses, or beings from worlds beyond.
   Siddhi: realization (sometimes also occult powers).

0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
   Somewhat in the manner of Tantric Yantrams, but using words charged with force instead of geometric symbols. Mother once told Satprem that from time to time she would "recharge" these little scraps of paper by looking at them or simply keeping them on the table next to her.
   Of whom Clement Marot said: "Body of a woman, heart of a man, and face of an angel."

0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   But especially all the prohibitions. For instance, let me quote you a statement from X which I heard from a third person: I will do a special puja to help money come. I will prepare a special Yantram1 to bring money. But FOR GODS SAKE dont say anything [to Mother], dont do anything or give anything before January 14, because until January 14, a certain planet is in opposition to a certain other planet (Mother laughs), so things follow a downward trend and wont be successful. But afterwards, that particular planet will be ascending and everything will be successful! (Mother laughs) Something in me said spontaneously (something, well, someone), spontaneously and immediately, But why? I can always hear! And I laughed. So they thought I was making fun of him I dont make fun: I laugh, its not the same!
   So, mon petit, thats all.
  --
   Yantram: a ritual drawing used to "capture" forces.
   Showing flowers, landscapes, symbolic photographs, etc.

0 1963-06-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   I put the Force in it, because I can SEE your Yantram like this (Mother closes her eyes and says aloud): 6, 12, 30.
   I see it, it exists.

0 1963-06-26a, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Regarding Satprem's Tantric Yantram)
   I made an experiment: writing the letter OM. When you have written it four, five, six times, it becomes excellent!
   I wanted to know why you were asked to do that work and what you could draw from it. So I sat down to write your Yantram, and it became very living, I could see it in front of me I kept seeing it all the while. But then, I thought, the VERY FACT of writing must have an effect. Then I started writing the letter OM carefully. Well, when I came to the fourth, the fifth, it became excellentexcellent, as though it were creating a vibration. Thats the power it has, an external power. But then it was very amusing (the body is like a childreally a child), suddenly it said, Oh, what a lovely game! To be sitting like this and writing, oh, how amusing! If I had the time, it would be great fun to write and write, lots and lots and lots of times. I saw that in the bodyin the bodys cells. Then I understood.
   Basically, these are almost methods for children (children from the spiritual viewpoint), young soulschild-souls. They are methods for child-souls.
  --
   (Then Mother starts writing from memory Satprems Yantram with its nine figures, in the prescribed order. A few days earlier, Mother had done it without a single mistake; today she stops in the middle:)
   Impossible to remember anything in the ordinary way (not that I try, either). The things I have to remember come spontaneously: they become living and present, they have a reality.

0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   And for you, did he tell you anything? For your Yantram? Didnt you ask him?
   Ive lost the habit of asking him!
  --
   How long do you still have to do it [the Yantram]?
   Till the end of December.
  --
   But curiously enough, that Yantram seems to exasperate the physical mind.
   Doesnt it set something at rest in your mind?

0 1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
   (Regarding the "joys" of Tantric discipline, when Satprem was still at his seven thousandth, or was it seven hundred thousandth, Tantric Yantram. Satprem unfortunately did not keep the beginning of this conversation.)
   Its true, in fact, off and on I have fits of revolt, but more and more Im settling into a kind of nothingnessnot many things have meaning. I was very attached to life, I loved life, I found it beautiful thats gone.

0 1969-07-12, #Agenda Vol 10, #The Mother, #Integral Yoga
   No. There were written Yantrams, but there was also japa.
   Japa? You did japa?

1.10 - Harmony, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  There are no miracles. There is a vast Harmony which governs the world with a precision and delicacy as faultless in the meeting of atoms and the cycle of flowering and the return of migrating birds as in the meeting of men and the unfolding of events at a particular juncture. There is a vast, unique movement we thought we were separated from because we had built our little mental turrets on the frontier of our comprehension and black dotted lines on the softness of a great earthly hill, as others had built their hunting grounds, and the sea gulls, their white archipelago on the foam-flecked waters. And because we had put on these blinders or others to protect ourselves from the formidable magnitude of our lands, erected these dwarf fences to farm our little acre, the little wave of energy trapped in our sails, the little golden (or less golden) fireflies caught in the net of our intelligence, the little note captured from too great a Harmony, we have thought that the world behaved according to our laws, or at least our laws to the factual wisdom of our instruments and calculations, and that anything that exceeded this partitioning of the world or slipped through the meshes was unthinkable or nonexistent, miraculous hallucinatory. We were caught in our own trap. And by some gracious kindness which is perhaps one of the greatest mysteries to elucidate the world began to resemble our drawings of erudite children, our illnesses to follow the doctor's prognosis, our bodies to obey the prescribed medicine, our lives to travel in the designated groove between two walls of impossibility, and even our events to bow obligingly before our statistics and our thought of events. The world actually became mentalized from one end to the other and from top to bottom. Thought is the latest magician on the list, after the Mongolian shaman, the Theban occultist or the Bantu witchdoctor. It remains to be seen whether our magic is better than the others but magic it is, and we are not yet aware of all its power. But, in truth, there is only one Power, which uses an amulet, a Tantric Yantra23 or an incantation, equally as well as a differential equation or even our simple and futile little thought. What do we want? That is the question.
  We manipulate thought haphazardly. Generally, we do not even manipulate it; it manipulates us. We are besieged by a thousand useless thoughts that run back and forth through our inner realm, automatically, futilely, ten, perhaps a hundred times by the time we have walked down the boulevard or climbed the stairs. It is hardly thought; it is a sort of thinking current that got into the habit of following some of our convolutions and circumvolutions and assumes a more or less neutral color, more or less brilliant, depending on our taste or inclination, our heredity, our environment, and is expressed by preferred or customary words, blue or gray philosophies in one language or another but it is one and the same current running everywhere. It is the mental machinery clicking and rumbling and working sempiternally the same range or intensity of the general current. This activity veils everything, envelops everything, and casts a pall over everything with its thick and sticky cloud. But the seeker of the new world is one step removed from this machinery; he has discovered the quiet little clearing behind; he has lit a fire of need in the center of his being; he takes his fire everywhere he goes. And everything is different for him. Unclouded in his little clearing, he begins to see the functioning of the mind; he watches the great play, uncovers step by step the secrets of the mental magic which ought perhaps to be called mental illusion, though if it is an illusion, it is a very effective one. And all sorts of phenomena begin to attract his notice, a little disorderly, in recurring little spurts that end up making a coherent picture. The more he sees, the stronger his control.

1.12 - The Sociology of Superman, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  There are ten or twenty, perhaps fifty, here or there, in one latitude or another, who yearn to till a truer plot of land, a small patch of man to grow a truer being within themselves, perhaps create together a laboratory of the superman, lay the first stone of the City of Truth on earth. They do not know, they do not know anything, except that they need something else and that there exists a Law of Harmony, a marvelous something of the Future seeking to be incarnated. They want to find the conditions of that incarnation, to lend themselves to the trial, to offer their substance for that living experiment. They know nothing except that everything must be different: in hearts, in gestures, in matter and the handling of matter. They are not seeking to create a new civilization, but another man; not a supercity among the millions of buildings of the world, but a listening post for the forces of the future, a supreme Yantra of Truth, a conduit, a channel to try to capture and inscribe in matter a first note of the great Harmony, a first tangible sign of the new world. They do not pose as the champions of anything; they do not defend any liberty or attack any ism. They simply try together. They are the champions of their own pure little note, which is unlike the next person's and yet is everyone's note. They are no longer from a country, a family, a religion or a party; they belong to their own party, which is no one else's and yet is the party of the world, because what becomes true at one point becomes true for the whole world and brings the whole world together. They are from a family to be invented, from a country yet to be born. They do not try to correct others or anybody, to pour self-glorifying charities over the world, to cure the poor and the lepers; they try to cure the great poverty of smallness in themselves, the gray elf of the inner misery, to reclaim one single parcel of truth from themselves, one single ray of harmony. For if that Disease is cured in our own heart or a few hearts, the world will be that much lighter, and, through our clarity, the Law of Truth will better penetrate matter and radiate all around spontaneously. What liberation, what relief can a man who suffers in his own heart bring to the world? They do not work for themselves, though they are the primary ground of the experience, but as an offering, pure and simple, to that which they do not really know, but which shimmers at the edge of the world like the dawn of a new age. They are the prospectors of the new cycle. They have given themselves to the future, body and soul, the way one jumps into the fire, without a look back. They are the servants of the infinite in the finite, of the totality in the infinitesimal, of eternity in each second and each gesture. They create their heaven with each step and carve the new world out of the banality of the day. And they are not afraid of failure, for they have left behind the failures and success of the prison they live in the sole infallibility of a right little note.
  But these builders of the new world will have to be careful not to erect a new prison, be it an ideal and enlightened one. In fact, they will understand, and quickly that this City of Truth will not and cannot see the light of day until they themselves live totally in the Truth, and that that building site is first and foremost the site of their own transmutation. One does not deceive Truth.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: It has a deep significance. There are 43 corners with sacred syllables in them. Its worship is a method for concentration of mind. The mind is wont to move externally. It must be checked and turned within. Its habit is to dwell on names and forms, for all external objects possess names and forms. Such names and forms are made symbolic mental conceptions in order to divert the mind from external objects and make it dwell within itself. The idols, mantras, Yantras, are all meant to give food to the mind in its introvert state, so that It may later become capable of being concentrated, after which the superb state is reached automatically.
  20th April, 1937

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: It has a deep significance. There are 43 corners with sacred syllables in them. Its worship is a method for concentration of mind. The mind is wont to move externally. It must be checked and turned within. Its habit is to dwell on names and forms, for all external objects possess names and forms. Such names and forms are made symbolic mental conceptions in order to divert the mind from external objects and make it dwell within itself. The idols, mantras, Yantras, are all meant to give food to the mind in its introvert state, so that It may later become capable of being concentrated, after which the superb state is reached automatically.
  395

4.11 - The Perfection of Equality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The same equality must be brought into the rest of our being. Our whole dynamic being is acting under the influence of unequal impulses, the manifestations of the lower ignorant nature. These urgings we obey or partially control or place on them the changing and modifying influence of our reason, our refining aesthetic sense and mind and regulating ethical notions. A tangled strain of right and wrong, of useful and harmful, harmonious or disordered activity is the mixed result of our endeavour, a shifting standard of human reason and unreason, virtue and vice, honour and dishonour, the noble and the ignoble, things apprjved and things disapproved of men, much trouble of self-approbation and disapprobation or of self-righteousness and disgust, remorse, shame and moral depression. These things are no doubt very necessary at present for our spiritual evolution. But the seeker of a greater perfection will draw back from all these dualities, regard them with an equal eye and arrive through equality at an impartial and universal action of the dynamic Tapas, spiritual force, in which his own force and will are turned into pure and just instruments of a greater calm secret of divine working. The ordinary mental standards will be exceeded on the basis of this dynamic equality. The eye of his will must look beyond to a purity of divine being, a motive of divine will-power guided by divine knowledge of which his perfected nature will be the engine, Yantra. That must remain impossible in entirety as long as the dynamic ego with its subservience to the emotional and vital impulses and the preferences of the personal judgment interferes in his action. A perfect equality of the will is the power which dissolves these knots of the lower impulsion to works. This equality will not respond to the lower impulses, but watch for a greater seeing impulsion from the Light above the mind, and will not judge and govern with the intellectual judgment, but wait for enlightenment and direction from a superior plane of vision. As it mounts upward to the supramental being and widens inward to the spiritual largeness, the dynamic nature will be transformed, spiritualised like the emotional and pranic, and grow into a power of the divine nature. There will be plenty of stumblings and errors and imperfections of adjustment of the instruments to their new working, but the increasingly equal soul will not be troubled overmuch or grieve at these things, since, delivered to the guidance of the Light and Power within self and above mind, it will proceed on its way with a firm assurance and await with growing calm the vicissitudes and completion of the process of transformation. The promise of the Divine Being in the Gita will be the anchor of its resolution, "Abandon all dharmas and take refuge in Me alone; I will deliver thee from all sin and evil; do not grieve."
  The equality of the thinking mind will be a part and a very important part of the perfection of the instruments in the nature. Our present attractive self-justifying attachment to our intellectual preferences, our judgments, opinions, imaginations, limiting associations of the memory which makes the basis of our mentality, to the current repetitions of our habitual mind, to the insistences of our pragmatic mind, to the limitations even of our intellectual truth-mind, must go the way of other attachments and yield to the impartiality of an equal vision. The equal thought-mind will look on knowledge and ignorance and on truth and error, those dualities created by our limited nature of consciousness and the partiality of our intellect and its little stock of reasonings and intuitions, accept them both without being bound to either twine of the skein and await a luminous transcendence. In ignorance it will see a knowledge which is imprisoned and seeks or waits for delivery, in error a truth at work which has lost itself or got thrown by the groping mind into misleading forms. On the other side, it will not hold itself bound and limited by its knowledge or forbidden by it to proceed to fresh illumination, nor lay too fierce a grasp on truth, even when using it to the full, or tyrannously chain it to its present formulations. This perfect equality of the thinking mind is indispensable because the objective of this progress is the greater light which belongs to a higher plane of spiritual cognizance. This equality is the most delicate and difficult of all, the least practised by the human mind; its perfection is impossible so long as the supramental light does not fall fully on the upward looking mentality. But an increasing will to equality in the intelligence is needed, before that light can work freely upon the mental substance. This too is not an abnegation of the seekings and cosmic purposes of the intelligence, not an indifference or impartial scepticism, nor yet a stilling of all thought in the silence of the Ineffable. A stilling of the mental thought may be part of the discipline, when the object is to free the mind from its own partial workings, in order that it may become an equal channel of a higher light and knowledge; but there must also be a transformation of the mental substance; otherwise the higher light cannot assume full possession and a compelling shape for the ordered works of the divine consciousness in the human being. The silence of the Ineffable is a truth of divine being, but the Word which proceeds from that silence is also a truth, and it is this Word which has to be given a body in the conscious form of the nature.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  63 A mandala of this sort is known in ritual usage as a Yantra,
  an instrument of contemplation. It is meant to aid concentra-
  --
  They are Yantras in the Indian sense, instruments of meditation,
  383

Jaap Sahib Text (Guru Gobind Singh), #Jaap Sahib, #unset, #Zen
  Salutation to Thee O Supreme Yantra Lord!
  Salutation to Thee O Highest-Worship-Entity Lord!

r1913 01 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya is becoming absolute in the thought and feeling no less than in the action; doubt extends only to the adesh-siddhi and has, even in this field, only a dull activity of reserve and caveat; for it is growing evident that something will be done through this Yantra in the field of life, although the material equipment seems to be entirely lacking. It is this lack of material equipment which is the real obstacle to perfect faith; the slowness of the physical siddhi is only an accessory cause of hesitation and would have no force if the equipment were given. These movements have still to be occasionally noted, so that the condition of the activity which is to form the substance of the record may be understood.
   4 pm.

r1913 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Dasya is of four degrees,first, the dasya of the servant who obeys of his own free will or for a hire and can always refuse obedience; secondly, the dasya of the lover who might disobey, but does not & in a way cannot; thirdly, the dasya of the Yantra, which cannot disobey, but is worked mechanically through an intermediate impulsion of Prakriti; fourthly, the dasya of the supreme degree which obeys helplessly the direct impulse of the Master and combines in itself, yet exceeds, the other three. It is this dasya which has to become the normal form of activity from today. It will be the dasya of the Mahakali bhava in the Mahasaraswati Prakriti. Although not yet justified by results,because of the old sanskara in the external nature which always reacted successfully against the asuddha Asuric force in the adhara,it is sanctioned, established and compelled to work, & will now begin to be justified by results.
   Programme.The trikaldrishti to widen still farther previous to getting rid of its variability & uncertainty, rupadrishti & samadhi to overcome the remnants of the obstacle still opposed to them, aishwarya to generalise success; health, secondary utthapana & kamananda to continue their struggle & prevail.

r1914 06 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   6) Dasya of madhura to be the personal relation of the Jiva with Krishna the dasya to be tertiary with the most intense consciousness of passive Yantrabhava in the whole system.
   7) Acceptance of all bhoga as a slave & instrument of the Lover to be the principle of the madhura.

r1914 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Now the system is ready to accept the most contrary impulses in both mind & body as the working of Krishna through the powers of the swabhava & the sense of being the living Yantra is being rendered absolute. The Tapas will not by this movement be impaired. The passive & the active tapas will be managed until they are reconciled in the full Mahakali-Mahasaraswati bhava.[)]
   ***

r1914 11 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A greater intensity of Tapas not disturbing the tranquillity of the Samata & the passivity of the Yantra in the hands of the Worker, has to be elaborated.
   ***

r1914 11 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   It is evident that IV-VII are being completed first. The tertiary dasya is perfect in the body and perfecting in the mind & prana and there is a firm though not always equable or well-distributed sense of the passive Yantrabhava in the whole system. But the dasya is not yet the dasya of the Madhura except at times because the subjective Ananda of karma-siddhi asiddhi is not yet perfect in the chitta.
   Hence the acceptance of all bhoga as a slave & instrument of the Master is near completion, but not the acceptance as a slave and instrument of the Lover.

r1914 11 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   6) Dasya of Madhura the personal relation of the Jiva with Krishna the dasya (to be) tertiary with the most intense consciousness of passive Yantrabhava in the whole system.
   7) Acceptance of all bhoga as a slave & instrument of the Lover to be the principle of the madhura.

r1915 01 06b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The day has been for the most part dull and inactive. This inactivity is a preparation for a greater passivity of the instrument and a more intense normality of the tertiary dasya & Yantrabhava.
   ***

r1919 06 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Pain and discomfort are being strongly taken up by the Ananda. Today all pain and discomfort, the former even very acute and of some little persistence, the latter massive and oppressive, were permeated with Ananda. Only violent and very oppressive Yantrana or discomfort has still to be taken up.
   Samadhi is recovering force and coherent ideality, though with difficulty, yet rapidly.

r1919 07 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Tertiary dasya is now becoming very intense in its power; there is little questioning as to what should or should not be thought, done or spoken, but only the force compelling the thought, act or speech and its acceptance by the Yantra. This is strongest in action, weakest in speech, because speech has always been for a long time past spoken mostly without reflection or thought from the speech centre and not the thought centre, the latter only cooperating sometimes or in a vague fashion, but only recently has there been some beginning of the idealised speech.
   In samadhi much and increasing activity of rupa. In antardarshi, in which as in jagrat rupa has long been violently obstructed and almost suppressed, there is now a stirring. But samadhi is now a little inactive.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Radha Yantra. The Yantra is the Brahmayoni (Creative Power of Brahman), and the Sadhana consists of
  its worship and meditation. From this Brahmayoni there spring myriads of worlds!
  --
  994. Mother, I am the Yantra (the instrument). Thou art the Yantri (the mover); I am the room, Thou art
  the tenant; I am the sheath, Thou art the sword; I am the chariot, Thou art the charioteer. I do as Thou

WORDNET














IN WEBGEN [10000/26]

Wikipedia - Beatrice Chebet -- Kenyantrack and field athlete
Wikipedia - Khadgamala -- Mantra that names each of the Devi Hindu goddesses according to their place in the Sri Yantra or in the Maha Meru
Wikipedia - Kulapat Yantrasast -- Thai Architect
Wikipedia - Yantra
Wikipedia - Yantra Yoga
https://www.goodreads.com/book/show/3896183-yantra-yoga
https://www.goodreads.com/book/show/9519948-the-kavyayantra-press-reading-series
https://religion.wikia.org/wiki/Mandala#Yantras
https://religion.wikia.org/wiki/Talk:Yantra_tattooing
https://religion.wikia.org/wiki/Tantra#Mantra_and_yantra
https://religion.wikia.org/wiki/Yantra_tattooing
Kheper - yantra -- 39
dedroidify.blogspot - southland-tales-sri-yantra-and
wiki.auroville - Yantra
Dharmapedia - Sri_Yantra
https://en.wikiquote.org/wiki/Yantra
Cyantraniliprole
E-Yantra
FC Yantra Gabrovo
Kulapat Yantrasast
Kunlaphon Yantrasri
Mishra Yantra
Shri Yantra
Vadakkunokkiyantram
Yantra
Yantra tattooing



convenience portal:
recent: Section Maps - index table - favorites
Savitri -- Savitri extended toc
Savitri Section Map -- 1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa - Aurobindo - Ramakrishna - Maharshi - Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs


change css options:
change font "color":
change "background-color":
change "font-family":
change "padding":
change "table font size":
last updated: 2022-05-07 09:41:56
101071 site hits