Ashtánga Yantra

Author: DeRose

The ashtánga yantra is the symbol of Swásthya. Its origins go back to the most archaic cultures of India and of the planet. Part of its structure is explained in the Shástra Yantra Chintamani. In this classic work, the legend about the illustration states that: “This is the yantra that detains the word in the mouth of the enemy.” It constitutes a true shield of protection, supported by the archetypes of the collective unconscious.Like any shield of protection, it can not be used as a weapon of attack. In this way, no one is able to use it to do harm to any other person. Therefore, if someone attacks another individual protected by the ashtanga yantra, they will seriously injure themselves. For that reason, nearly everyone who uses words to attack the bearer of the ashtánga yantra colect such bitter results.

In drawing it, pay attention to the fact that at the extremities of the trishulas there are not sharp points, but rather curves. In order to rigorously respect its tracing, instead of redrawing it, make a photolithography or scan the illustration above.


Author: DeRose, Treaties of Yoga

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A gesture of affection,
a gesture of pacification,
a gesture of tolerance.

A gesture that is felt,
a gesture that is profound,
a gesture of blessing.

Hands that strole,
hands that accomplish,
hands that hold the hands of companions,
as if to say to each one:
“you can count on my friendship,
I am your friend.”

Whichever it may be,
the gesture of Yôga,
transmits the force and love
that blooms from the depth of your soul
and ruptures from ones own hands …

This is mudrá!

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Mudrá is a language of gestures. It literally means gesture, seal or password. In Yôga, mudrá refers to those gestures made with the hands. They are defined as reflexological gestures because they set off a succession of states of consciousness and even a succession of physiological states associated with the former.

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The mudrás work or achieve their effects through neurological association and through reflexological conditioning. We cannot deny, in addition, a cultural component, which reinforces or diminishes the effect of the mudrás.

A curious fact regarding mudrás is that some of the same gestures can be observed in different ages, different hemispheres and different ethnic groups as well as cultures, something that can only be attributed to the collective unconscious and what some might call “coincidence.” There have been many different studies published in the areas of anthropology and psychology demonstrating that, no matter what the people, from a primitive tribe in Africa to a Nordic nation, certain gestures have a common meaning.

The ashtánga yantra

Yantra is the simplest mandala (literally, “object serving to hold”, “instrument”, “engine”). Is is a diagram drawn or engraved on metal, wood, stone, paper, or simply traced on the ground or a wall. (…) The yantra is an expression, in terms of linear symbolism, of the cosmic manifestations, beginning with the primordial unity. (…) The mandala defends against any destructive force (…), it defends consciousness against the disintegrating forces of the unconscious (…). Since the mandala is an imago mundi, its centre corresponds to the infinitesimal point perpendicularly traversed by the axis mundi, and entrance into a mandala resembles every “march toward the centre”. (…) The yôgin can discover the mandala in his own body, transformed into a series of meditations on the various “centers” and subtle organs. (…) According to Jung the mandalas represent structures of the deep psyche; mandalas appear in insights that encompass the accomplishment of a successful conclusion on the central process of the unconscious that Jung called process of individuation. (Eliade, M, Yoga, Immortality and Freedom, pp. 219-227)

“The ashtánga yantra is the symbol of SwáSthya Yôga. Its origins go back to the most archaic cultures of India and of the planet. Part of its structure is explained on the Shástra Yantra Chintamani. It constitutes a true shield of protection, ballasted on archetypes of the collective unconscious.”

(DeRose – Tratado de Yôga – Ed. Nobel)

The Master/disciple relationship

The Kulárnava Tantra teaches that: 
“The Guru must relinquish taking as a disciple someone else’s disciple, one who incites the others, one who is inclined towards the forbidden and to omit what is recommended, one who divulges secrets, one who strives to find faults in others, one who is ungrateful, treacherous, disloyal to the Master, one who is always demanding, one who is deceitful, who is proud, who believes to be better than everyone else, the insincere, with erroneus reasoning, who likes to quarrel, to refute the others without reason, the untrustworthy, who speaks badly on the back of the others, one who speaks like a brahman despite having no such knowledge, the plagiarist, condemned by all, who is hard, who betrays the Master, who fools himself, who incites to falsities, prone to jealousy, intoxication (by drugs), selfishness, of jealous choleric and hard mind, unstable, creator of confusion, without peace or correct conduct, who mocks the words of the Master, one who is cursed by a Guru, those are the ones to reject”.
The Kulárnava Tantra also cites the qualities:
“The chosen disciple should be gifted with good qualities. He must be someone trustworthy, not intoxicated (by drugs), obliging, not prone to attack the others, with aversion to hear praises to himself, owever, genial towards criticism, it must be someone who speaks of the Guru, always in the proximity of the Guru, pleasant to the Guru, constantly ocupied in his service, with mind, words and body; one who carries out the orders of the Guru, who disseminates the glories of the Guru, aware of the authority of the word of the Guru; who follows the intentions of the Guru; who acts at the service of the Guru; without pride of social class, honour of wealth in the presence of the Guru; who does not covet the belongings of the Guru”.
The reader must have observed that the Hindu cripture insisted in certain disciplinary questions. And, for the record, it is a tantric shástra, Tantra being a libertarian philosophy. Imagine, then, the demands of the brahmachárya line, that is restrictive!  
Freedom is our most precious good.
When confronting freedom with discipline,
if the latter forces the former, choose freedom.
Translated from DeRose, Master (2008), Tratado de Yôga, Nobel/ Uni-Yôga pp. 685-695)