Symptoms of Shamshani Tantra (Abhichara): How to Recognize an Occult Attack

The speaker sets out to explain how a person can know for himself whether any Abhichara karma has been done on him. By abhichara karma, he says, he means that some negative forces have been projected onto one's family or one's body, because of which some kind of big disruption is taking place, and no treatment and no solution can be found for it. He adds a caution before listing the signs: these things can be different for every person. The same experience and the same possibilities do not happen to everyone.

The speaker says the first thing is this: whenever someone does tantra abhichara on you and the Abhichara is brand new, your health suddenly begins to go bad, and especially in Parva Kala, the festival period. By festival period he means the auspicious time of Holi and Diwali at home. There will be trouble at the time of Holika Dahan, at Diwali, at Durga Puja; whenever a festival comes, the trouble in the body rises very much at that very time, so that you cannot do puja-path. He says this is the biggest reason behind it, and that is when you will have the most trouble.

The speaker says that when tantra has been done, the greatest quarrelling and strife among family members breaks out at the very time of puja-path. The reason behind it, he explains, is that the forces which have been projected do not want you to raise, through puja-path, positive energies that would stop them from completing their work and force them to leave you. This, he says, is the first condition; that is why there will be fighting at puja time, and in festival periods extremely terrible beating and violence will start among family members. He adds that if any auspicious work is about to happen in the house, so many obstacles come, and even if it somehow gets completed, trouble in the house increases further because of that work. He notes that all these problems happen quite fast in the beginning.

The speaker calls this the third sign. You sit down for puja, you light fragrant DhoopIncense offered during worship; its smoke is treated as an offering in its own right within the sequence of upacharas. and lamp, you are worshipping the deity, and many times, as soon as you begin reciting the mantra or the stuti, a foul smell begins to come, especially right at the place of puja. He describes this as a base, low process, a base prayoga done by a tantrik, so that you become disturbed in your mind, move away from puja-path, get confused and start to feel that you are committing some fault. He adds the consequence: as you do less and less puja-path, the dominance of the negative forces over your puja place and over your life keeps growing, and later whatever DhoopIncense offered during worship; its smoke is treated as an offering in its own right within the sequence of upacharas., lamp and BhogThe food offering placed before a deity before anyone in the household eats. you offer also starts being taken by them, through the Sukshma Sharir. The arrangement of the great Shaktis, he says, is entirely different here. They will not do anything in any case, because every JivatmaThe individual embodied soul currently animating a physical body — distinct from the formless, genderless Atman it ultimately is. is their child, and through this we are also, somewhere, reaping the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. of our own karma.

The speaker says that on ordinary days food made in the morning stays more or less fine till evening. But when some Abhichara karma has been done on your body or on the house, then if the afflicted person is the one making the food, it will certainly spoil quickly. Where there is abhichara on the house, dal and vegetables go bad very fast; even in the cold days they turn completely sour, not fit to eat, and one has no wish to eat at all. About pickle, mango pickle and all such things that are made at home, he says: if negative energy has completely taken over an abhichara-afflicted person's body and brought it fully under its control, then anything like pickle touched by that person will surely start to spoil. He adds that this happens most of the time, and especially if a woman touches it, this thing will certainly happen with her.

Besides the other signs, the speaker says, you light an Akhand Jyot in Navratri and similar observances; under Abhichara the akhand jyot will go out for some reason or other, and it will go out repeatedly. So first of all, he says, for one reason or another your Navratri SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. and the like will not be fulfilled.

While speaking of the Akhand Jyot going out, the speaker separates out one plain cause: soot settles on the wick, you do not clean it, and so the flame dies. He says that on this point people whom he calls both great scholars and great fools claim that the soot has gathered on the wick and now the eyes of the god are being seen there. His reply: the lamp is burning continuously, so carbon will collect in it; that problem is bound to arise. If you do not clean it, the wick will go out and the lamp will go out. He continues with sarcasm: fine, the god's eyes are visible there and you believe the puja reaches the deity through that very soot, so then do not remove it. Let the soot burn on like that as long as it burns; your akhand jyot will go out in two to four days, and the nine days will not be completed. "Why would you remove the god from the lamp's wick," he says of such people, calling them fools.

The speaker says this has happened many times in houses where there is abhichara trouble: it will look as if something has happened to the Kalash. He reminds the listener that it is in the kalash that you invoke all the gods and goddesses; all of them come and take their seat in the kalash, and Jagadamba"Mother of the World" — an epithet of the Devi. herself sits in the kalash. So, in order that the nine-day puja cannot be completed, it will seem as if someone has knocked the kalash down. Either a rat or a cat will knock it over, he says, or the kalash will simply fall by itself at some moment. This, he says, is one of the things that starts happening.

The speaker says that at night-time, or especially when you do puja-path, at the time of puja the sound of dogs howling around your house will come in great quantity; many dogs will start howling, and sometimes cats will start crying. And particularly, he says, if this happens very much at the exact time when you go to do puja, then understand that there is some effect of tantra or other.

Among the ordinary signs, the speaker mentions what happens when we sleep: at the time of sleeping there is what is called sleeping paralysis, and we dismiss it by that name. Suddenly it feels as if someone has pressed your throat; you cannot speak; you wake up startled and flustered. It feels as if someone was nearby, to one side of you. This, he says, is a simple, straightforward thing: an abhichara action has been done, which is why this is happening.

The speaker describes another sign: at night someone comes and gives you a call. Everyone in the house hears it; once or twice some voice came, and that voice was in the voice of a person of the house itself. The tone sounds as though a brother is calling, a sister is calling, or mother, whereas that person is right there in the house. Then understand, he says, that abhichara processes are being carried out on you and a projection of tantra is being made on you.

The speaker adds this sign: if there is a pet animal in the house, a completely healthy animal, whether animal or bird, and it suddenly dies, meets its death, then understand that an abhichara process is going on. If you keep cows and they keep getting trouble again and again and their milk stops, then understand, he says, that some prayoga of Abhichara or other is running on you.

The speaker first remarks that Tulsi very often turns out to be an exception. But ordinarily, he says, when tantra is projected, the Tulsi plant is the first to dry up; if there is a ShamiA leaf used in remedy rituals — conventionally not to be picked on a Saturday; if needed for a Saturday rite, it's picked the Friday before. plant it too will not take root; if there is an Aparajita its flowering will simply stop and it too will dry. Meaning, all the deva trees and deva plants in the house wilt somewhere or other. If a white hibiscus plant is planted in the house and there is a negative force, some abhichara tantra has been run, it will never take, he says; it dries up at once, within a day or so. It may be bearing a lot of flowers and fruit, but as soon as the abhichara process, the tantra process happens, it dries immediately, because it is very sensitive.

The speaker says that if you are wearing a Mala, one your Guru ji gave or one you have taken from some siddha person, the mala will certainly break when the abhichara process is done on you. A bead of it may break, or the whole mala may break; and if you wear a large, auspicious, well-made bead of RudrakshaA sacred seed strung into rosaries and worn during shiva worship., it too can split into two pieces. If there is the influence of Marakesh according to your horoscope, he says, it will surely break at that time. That is when death-like suffering is about to be received. The rudraksha beads, which are parts of Rudra, take that upon themselves first and protect the person.

The speaker describes one more sign. Until now nothing was happening to you; you were doing your puja-path. But now, when you sit in puja, you suddenly start "playing": a state of swaying begins, the body keeps becoming heavy again and again, even though you do not do any special puja-path of that kind. And now the thought comes into your mind: no, these are the deities arriving. Then understand, he says, that this is an action of tantra by which an attempt is being made to deceive you. Some wrong force is there which is trying to take the energy over your body and to accept your puja BhogThe food offering placed before a deity before anyone in the household eats.. He closes the list by saying that through all these means everyone should understand that a situation of tantra has formed in the house, in the family, on the body, and that a projection of tantra is being done on us.

After the signs, the speaker says that many vidhans on this subject have been given on this same channel: there is the vidhan of Hanuman Janjira, Hanuman Chalisa, bajrang-baan, the durga-32-names, one of Bagala, the Vairi Nashan of Bhagavati Kali, and very many vidhans of Bhagavati Baglamukhi. From among these, he says, whichever seems suitable to you according to the gods and goddesses of your own Kula ParamparaA family or lineage tradition of Tantric practice, passed down through initiation across generations., learn that, and then you can do those prayogas yourself, so that you may be protected from the process of abhichara and be freed from all of these.