Healing Through Yantra

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About the Author

An eminent personality and a celebrity in the field of astrology, an occultist and a spiritual magnet, P. Khurrana is the author of unique and uncommon books which have given him wide acclaim in India and abroad.

Khurrana, Patron of the International Federation of Astrology and Spiritual Sciences, is inquisitive and keeps on scanning the scriptures to enrich his spiritual knowledge and discipline (Sadhana). This book is based on Khurrana’s experiments and achievements in occultation under the guidance of his Siddh Guru Swami S. Chandraji. Occultation is not confined to India alone and is followed by mystics belonging to different faiths and traditions all over the world.

Although Khurrana is surrounded by materialistic affluence and has amiable family ties, his heart is always afire with the desire to work for spiritualism and tantra. He finds refuge at the feet of his Guru whose blessings have given him supernatural powers. To quote his Guru : “Khurrana is a great flame. He will continue to illumine the whole world”. Guided by the inner command of his Guru the whole world”. Guided by the inner command of his Guru the wheel of Khurrana’s unique “Spiritual Journey” keeps on moving superseding all hindrances, minor or major. His is a dedicated effort to fulfill the mission of his Guru, directing the sincere seekers of the ancient path of siddh yoga of Yantra-tantra.

This book on Yantra will be appreciated by all those who seek to know more about the practical side of Yantra.

Preface

Medical science advocates different doses and precautions to patients. Likewise, the Indian occult system refers to various Yantras for mitigating various human problems regarding marriage, health, litigation, enmity, politics, children, etc. A Yantra is in the form of a “point of contact” with the source of the sound. The process of drawing Yantra is called rekha which is a magical act, an act made with one-pointed concentration and intensity. As the rekha (movement structure) is made as an “invocation”, energies are released which give the shape of a Yantra.

The making of a Yantra is a process possessing a supernatural power with unlimited potency and, therefore, requires caution and exactitude. The application of Yantra various from person to person in accordance with his horoscope, age and sex. This has to be done judiciously. Those who want to practice Yantra must seek an able Guru and undertake the task only under his guidance. It will be timely to warn here that if a novice practices any Tantra-Yantra on his own without the guidance of an able guru, the consequences may be negative for which he alone would be responsible. Indeed the process of making Yantra is very complicated and spiritual task and therefore the success of the Yantra is entirely dependent upon the earnestness and rituals of the “Sadhaka”. If a Yantra fails to produce any results or it is used for any harmful activity, the author, publisher and the printer will accept no responsibility.

The sadhak should do his duties in the world and worship the deity without any selfish motive. He should not seek wealth and avoid bad deeds.

Though the book is in English, a separate translated vocabulary of technical words and mantras has been given at the end for the convenience of readers. I hope this book will prove an eye opener and persuade the readers to make inroads into the realm of Yantra.

May the knowledge of the occult thrive and occultation become popular among the masses.

Introduction

Yantra-tantra flourished in eastern India until the beginning of the 13th century when the Muslim invaders destroyed the great Indian universities and the centers of Yantra-tantra. Many thousands of rare manuscripts, paintings and icons were destroyed and their professors and practitioners slaughtered. However, some managed to escape to Nepal, Tibet, Assam, Burma, South India, Ceylon and Java and took with them the knowledge of all this and also some manuscripts. This was the end of the golden age of Yantra-tantra in India. The original manuscripts therefore come to be preserved in Tibet, Nepal and remote areas of the Himalayas. The Chinese invaders of Tibet again caused widespread destruction of the Yantra-Tantra manuscript and icons in monasteries.

The influence of Hinduism upon Yantra-tantra was most marked from the time of the Muslim invasion. The great sage Shankracharya had already strengthened and given life to the Brahmanic (Hindu) philosophy of the eighth century and his expounding of the Vajrayana philosophy in clear Hindu terms had brought about a great religious revival. The available Hindu Tantra texts written before the Muslim invasions indicate that Hinduism had assimilated these teachings after Buddhism started waning in India.

In the later medieval period, tantric practices got mixed with the pre-Aryan kapalika, aghori, nathist, shaivite and shakta rites. Further with the influences of primitive tribal and animistic practices, the tantra practices became associated with the idea of sacrifice, often of an objectionable kind. Bengal, Assam, Orissa and Bihar still remained the centers of practice though shortage of expert teachers (due to Muslim persecution) and the resultant misinterpretation of the tantric texts due to poor understanding of the real meaning of the secret Sandhyabhasa language (twilight-language) because of the allegorical style changed the mode of worship bringing bad name to Yantra-Tantra.

From the 13th century to present day Yantra-Tantra has maintained a strong influence on religious practices throughout east India despite attempts at its suppression by the Muslims and the orthodox Hindus. Many Hindu temples still house images that trace their origin to tantric visualization.

In Tibet Yantra-Tantra developed on purely Buddhist lines (though the Bon persists adopted the Tantras, they are indistinguishable from the Buddhists) until the recent Chinese occupation. Bengal has remained a stronghold of the tradition on Yantra-Tantra though it is strongly influenced by shavite, shakta, vaishnav and baul cults. In fact, the bauls still continue the oral tradition of the earliest Yantra-Tantras. Bengal has produced a formidable line of tantric gurus from the earliest of the siddhas, shabaripa, darikapada, to the medieval Raghunatha Siromani, Sri Chaitanya, Krsnananda Agamavagisa, Ramakrishna Paramahamsa, Bamakepha and Sri Aurobindo to mention only the better known.

Tantrism is still practiced in Assam, Orissa, parts of South India, Nepal, Sikkim and Bhutan, as well as other parts of the Indian Himalayas. The past decade has shown a tremendous revival in Yantra-Tantra among western countries, probably on account of the psychological and extra-sensory implications. In India too there are people who see in Yantra-Tantra, a hope for the future.

The term Yantra-Tantra implies a system. No form of magical practice should be termed tantric if it is not systematic. The Aryans brought many practices of a tantric nature with them and these were incorporated in their religious practices both before and after their coming in India. Practices such as Mantrayna the repetition of sound vibrations in definite sequence and the ordered blending of elements, are similar to the ritual yoga techniques of the siddhas.

The Yantra-Tantra teachings were always closely guarded secrets given by the master to the disciple when the time of preparation was complete. The teachings, mostly in oral tradition, consist of yogic instructions for the inner purification and transformation of the body and spirit of the practitioner. They always stress the need for the person to be able to contain the high condition of being. A mature philosophy is a fundamental factor prior to Yantra-Tantra initiation.