The Sanzkrit word "Yantra" derives from the root "yam' meaning to sustain, hold the energy inherent in a particular element, object or concept. In its first meaning, "Yantra" may refer to any kind of mechanical contrivance which is harnessed to aid an enterprise. A Yantra in this sense, therefore, is any sort of machine or instrument such as is used in architechture, astronomy, alchemy, chemistry, warfare or recreation. The meaning of the term Yantra has been expanded to refer to religious enterprise, and has acquired a special theological significance. Mystic Yantras are aids to and the cheif of instruments of meditative discipline. Basically a Yantra used in this context and for this purpose is an abstract geometrical design intended as a 'tool' for meditation and increased awareness.

Man's spiritual journey from the stage of material existance to ultimate enlightment is mapped on the greatest of Yantras, the Sri Yantra. We find the sequence of meditation set out in the Bhavanopanishad, the text of the Samaya sect of right-hand path tantrikas. The spiritual journey is taken as a pelegrimage in which every step is an ascent to the center, a movement beyond one's limited existence, and every level is nearer to the goal, an affirmation of the unity of existence. Traditioànally such a journey is mapped in nine stages, and each of these stages corresponds with one of the nine circuits of which the yantra is composed. Started from the outer square and moving inwards, the nine rings bear specific names, related to there characteristics.

1rst level , 1rst circuit :

Trailokyamohana chakra ( enchants the thre worlds).

The adept contemplates his own passions such as anger, fear, lust, etc., to overcome or conquer them. The eight psychological tendencies that are considered obtacles of the mind are also invoked as eight « Matrika Saktis ».Generally they are what we experience of the world through sense-activity and the cravings of our egotism.

2nd level , 2nd circuit :

Sarvasaparipurata chakra, (Fulfils all expectations).

It is through our bodies that we experience the world at large and all our likes and dislikes, emotions, feelings and responses are experienced through our bodily senses. Our physical body is composed of sixteen components which are:
- The five elements :earth, water, fire, air, ether.
- Ten sense-organs of perception and action: ears, skin, eyes, tongue, nose, mouth, feet, hands, arms, genitals.
- The oscillating mind.

Each petal is presided over by a deity of attraction who stimulates our 'sense-consciousness' through our bodily faculties, which leaves us spellbound in infatuation with ourselves. This sisteen 'attractions' veil our existence, blind our spiritual sight, keep us from knowledge, and chain us to the ceasless cycle of life. Since they mirror our consciouoness at the stage of false knowing, these Saktis must be contemplated at the begining of our spiritual journey.

3rd level, 3rd circuit :

Srvasànkshobana chakra (agitates all).

Accordingly, fourth, fifth, and sixth circuits of the Sri Yantra symbolically illustrate the subtle nerves, and the modification of the vital energy(prana) which regulates the vitality of the subtle body.

4th circuit :

Sarvasaubhagyadayaka (grants excellence) .

The 7th eight-triangled circuit :

Sarvarogahara chakra (Cures all ills.)

Representes first , the three constituent principles of material nature:
1- Sattva which is associated with purity or the stuff of intelligence; expressed psychologically as purity, tranquility and calmness of mind.
2- Rajas which denotes the force or energy activating and impelling creation; expressed psychologically as passion, egoism, restlessness.
3- Tamas, mass or matter equated with inertia. expressed psychologically as resistance to all changes.

The devotee can cultivate any of these qualities by actions and thoughts; ideally an aspirant will cultivate the sattva element of his nature over rajas and tamas.Ultimatly however, he will strive to overcome even the sattva element as the ultimate essence is above and beyond all.

The other five triangles of this circuit represent two sets of polarities- pleasure/pain, cold/heat- and the individual's will or capacity to decide upon action.

8th circuit :

Sarvasiddhiprada chakra (grants all perfection.)

Le 9th circuit, la 9th and ultimate stage:

Sarvanandamaya chakra (replete with bliss).

The « Bindu » is the symbole of final release. It is the summit of reality and represents the innermost center of the consciousness, the abode of the supreme goddess Lalita, whose mysterious presence is experienced in the depth of one's being.

The bindu marks the end of the spiritual pilgrimage. Where outer life ends, the inner life begins: there is no shape, no form, all is immersed in the void.

When the highest stage of exaltation is reached the yantra is internalised; it becomes a psychic complex.The truth of the cosmos is illuminated in the yantra, his body itself becomes the yantra.

In another type of meditation, the adept experiences both evolution and involution through th Sri Yantr. In deep concentration, the adept mentally constructs the entire image of the Sri Yantra from the centre, in the same fashion as the cosmos is held to unfurl itself in the process of evolution. After the whole image has been visualized, he begins his meditation from the outermost periphery of the figure. Moving inwards, enclosure after enclosure, he is symbolically involved in the 'disolution' of all the cosmic principles projected by the nine Siva- Sakti triangles. In such meditation, the adept lives throught the whole drama of descent and ascent, as an act of purging his consciouness. He is summoned to and surrenders to initiatory death through which he is reborn.

Biography : Yantra The tantric symbol of cosmic unity. Madhu Khanna + internet