VIGYAN BHAIRAV TANTRA VOL1
The World of Tantra
VIGYAN BHAIRAV TANTRA VOL1
The World of Tantra
SUTRA:
DEVI ASKS:
OH SHIVA, WHAT IS YOUR REALITY?
WHAT IS THIS WONDER-FILLED UNIVERSE?
WHAT CONSTITUTES SEED?
WHO CENTERS THE UNIVERSAL WHEEL?
WHAT IS THIS LIFE BEYOND FORM PERVADING FORMS?
HOW MAY WE ENTER IT FULLY, ABOVE SPACE AND TIME, NAMES AND DESCRIPTIONS?
LET MY DOUBTS BE CLEARED!
Some introductory points. First, the world of VIGYANA BHAIRAVA TANTRA is not
intellectual, it is not philosophical. Doctrine is meaningless to it. It is
concerned with method, with technique -- not with principles at all. The
word `tantra' means technique, the method, the path. So it is not
philosophical -- note this. It is not concerned with intellectual problems
and inquiries. It is not concerned with the "why" of things, it is concerned
with "how"; not with what is truth, but how the truth can be attained.
TANTRA means technique. So this treatise is a scientific one. Science is
not concerned with why, science is concerned with how. That is the basic
difference between philosophy and science. Philosophy asks, "Why this
existence?" Science asks, "How this existence?" The moment you ask the
question, how?, method, technique, become important. Theories become
meaningless; experience becomes the center.
Tantra is science, tantra is not philosophy. To understand philosophy is
easy because only your intellect is required. If you can understand
language, if you can understand concept, you can understand philosophy. You
need not change; you require no transformation. As you are, you can
understand philosophy -- but not tantra.
You will need a change... rather, a mutation. Unless YOU are different
tantra cannot be understood, because tantra is not an intellectual
proposition, it is an experience. Unless you are receptive, ready,
vulnerable to the experience, it is not going to come to you.
Philosophy is concerned with the mind. Your head is enough; your totality
is not required. Tantra needs you in your totality. It is a deeper
challenge. You will have to be in it wholly. It is not fragmentary. A
different approach, a different attitude, a different mind to receive it is
required. Because of this, Devi is asking apparently philosophical
questions. Tantra starts with Devi's questions. All the questions can be
tackled philosophically.
Really, any question can be tackled in two ways: philosophically or
totally, intellectually or existentially. For example, if someone asks,
"What is love?" you can tackle it intellectually, you can discuss, you can
propose theories, you can argue for a particular hypothesis. You can create
a system, a doctrine -- and you may not have known love at all.
To create a doctrine, experience is not needed. Really, on the contrary,
the less you know the better because then you can propose a system
unhesitatingly. Only a blind man can easily define what light is. When you
do not know you are bold. Ignorance is always bold; knowledge hesitates. And
the more you know, the more you feel that the ground underneath is
dissolving. The more you know, the more you feel how ignorant you are. And
those who are really wise, they become ignorant. They become as simple as
children, or as simple as idiots.
The less you know, the better. To be philosophical, to be dogmatic, to be
doctrinaire -- this is easy. To tackle a problem intellectually is very
easy. But to tackle a problem existentially -- not just to think about it,
but to live it through, to go through it, to allow yourself to be
transformed through it -- is difficult. That is, to know love one will have
to be in love. That is dangerous because you will not remain the same. The
experience is going to change you. The moment you enter love, you enter a
different person. And when you come out you will not be able to recognize
your old face; it will not belong to you. A discontinuity will have
happened. Now there is a gap, the old man is dead and the new man has come.
That is what is known as rebirth -- being twice-born.
Tantra is non-philosophical and existential. So of course Devi asks
questions which appear to be philosophical, but Shiva is not going to answer
them that way. So it is better to understand it in the beginning; otherwise
you will be puzzled, because Shiva is not going to answer a single question.
All the questions that Devi is asking, Shiva is not going to answer at all.
And still he answers! And really, only he has answered them and no one else
-- but on a different plane.
Devi asks, "What is your reality, my lord?" He is not going to answer it.
On the contrary, he will give a technique. And if Devi goes through this
technique, she will know. So the answer is round-about; it is not direct. He
is not going to answer "Who am I." He will give a technique -- do it and you
will know.
For tantra, doing is knowing, and there is no other knowing. Unless you do
something, unless you change, unless you have a different perspective to
look at, to look with, unless you move in an altogether different dimension
than the intellect, there is no answer. Answers can be given -- they are all
lies. All philosophies are lies. You ask a question and the philosophy gives
you an answer. It satisfies you or doesn't satisfy you. If it satisfies you,
you become a convert to the philosophy, but you remain the same. If it
doesn't satisfy you, you go on searching for some other philosophy to be
converted to. But you remain the same; you are not touched at all, you are
not changed.
So whether you are a Hindu or a Mohammedan or a Christian or a Jain, it
makes no difference. The real person behind the facade of a Hindu or a
Mohammedan or a Christian is the same. Only words differ, or clothes. The
man who is going to the church or to the temple or to the mosque is the same
man. Only faces differ, and they are faces which are false; they are masks.
Behind the masks you will find the same man -- the same anger, the same
aggression, the same violence, the same greed, the same lust -- everything
the same. Is Mohammedan sexuality different from Hindu sexuality? Is
Christian violence different from Hindu violence? It is the same! The
reality remains the same; only clothes differ.
Tantra is not concerned with your clothes, tantra is concerned with you. If
you ask a question it shows where you are. It shows also that wherever you
are you cannot see; that is why there is the question. A blind man asks,
"What is light?" and philosophy will start answering what is light. Tantra
will know only this: if a man is asking "What is light?" it shows only that
he is blind. Tantra will start operating on the man, changing the man, so
that he can see. Tantra will not say what is light. Tantra will tell how to
attain insight, how to attain seeing, how to attain vision. When the vision
is there, the answer will be there. Tantra will not give you the answer;
tantra will give you the technique to attain the answer.
Now, this answer is not going to be intellectual. If you say something
about light to a blind man, this is intellectual. If the blind man himself
becomes capable of seeing, this is existential. This is what I mean when I
say that tantra is existential. So Shiva is not going to answer Devi's
questions, still, he will answer -- the first thing.
The second thing: this is a different type of language. You must know
something about it before we enter into it. All the tantra treatises are
dialogues between Shiva and Devi. Devi questions and Shiva answers. All the
tantra treatises start that way. Why? Why this method? It is very
significant. It is not a dialogue between a teacher and a disciple, it is a
dialogue between two lovers. And tantra signifies through it a very
meaningful thing: that the deeper teachings cannot be given unless there is
love between the two -- the disciple and the master. The disciple and master
must become deep lovers. Only then can the higher, the beyond, be expressed.
So it is a language of love; the disciple must be in an attitude of love.
But not only this, because friends can be lovers. Tantra says a disciple
moves as receptivity, so the disciple must be in a feminine receptivity;
only then is something possible. You need not be a woman to be a disciple,
but you need to be in a feminine attitude of receptivity. When Devi asks, it
means the feminine attitude asks. Why this emphasis on the feminine
attitude?
Man and woman are not only physically different, they are psychologically
different. Sex is not only a difference in the body; it is a difference in
psychologies also. A feminine mind means receptivity -- total receptivity,
surrender, love. A disciple needs a feminine psychology; otherwise he will
not be able to learn. You can ask, but if you are not open then you cannot
be answered. You can ask a question and still remain closed. Then the answer
cannot penetrate you. Your doors are closed; you are dead. You are not open.
A feminine receptivity means a womb-like receptivity in the inner depth, so
that you can receive. And not only that -- much more is implied. A woman is
not only receiving something, the moment she receives it, it becomes a part
of her body. A child is received. A woman conceives; the moment there is
conception, the child has become part of the feminine body. It is not alien,
it is not foreign. It has been absorbed. Now the child will live not as
something added to the mother, but just as a part, just as the mother. And
the child is not only received: the feminine body becomes creative; the
child begins to grow.
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A disciple needs a womb-like receptivity. Whatsoever is received is not to
be gathered as dead knowledge. It must grow in you; it must become blood and
bones in you. It must become a part, now. It must grow! This growth will
change you, will transform you -- the receiver. That is why tantra uses this
device. Every treatise starts with Devi asking a question and Shiva replying
to it. Devi is Shiva's consort, his feminine part.
One thing more.... Now modern psychology, depth psychology particularly,
says that man is both man and woman. No one is just male and no one is just
female; everyone is bi-sexual. Both sexes are there. This is a very recent
research in the West, but for tantra this has been one of the most basic
concepts for thousands of years. You must have seen some pictures of Shiva
as ARDHANARISHWAR -- half man, half woman. There is no other concept like it
in the whole history of man. Shiva is depicted as half man, half woman.
So Devi is not just a consort, she is Shiva's other half. And unless a
disciple becomes the other half of the master it is impossible to convey the
higher teachings, the esoteric methods. When you become one then there is no
doubt. When you are one with the master -- so totally one, so deeply one --
there is no argument, no logic, no reason. One simply absorbs; one becomes
a womb. And then the teaching begins to grow in you and change you.
That is why tantra is written in love language. Something must also be
understood about love language. There are two types of language: logical
language and love language. There are basic differences between the two.
Logical language is aggressive, argumentative, violent. If I use logical
language I become aggressive upon your mind. I try to convince you, to
convert you, to make a puppet of you. My argument is "right" and you are
"wrong." Logical language is egocentric: "I am right and you are wrong, so I
must prove that I am right and you are wrong." I am not concerned with you,
I am concerned with my ego. My ego is always "right."
Love language is totally different. I am not concerned with my ego; I am
concerned with you. I am not concerned to prove something, to strengthen my
ego. I am concerned to help you. It is a compassion to help you to grow, to
help you to transform, to help you to be reborn.
Secondly, logic will always be intellectual. Concepts and principles will
be significant, arguments will be significant. With love language what is
said is not so significant; rather, it is the way it is said. The container,
the word is not important; the content, the message is more important. It is
a heart-to-heart talk, not a mind-to-mind discussion. It is not a debate, it
is a communion.
So this is rare: Devi is sitting in the lap of Shiva and asking, and Shiva
answers. It is a love dialogue -- no conflict, as if Shiva is speaking to
himself. Why this emphasis on love -- love language? Because if you are in
love with your master, then the whole gestalt changes; it becomes
different. Then you are not hearing his words. Then you are drinking him.
Then words are irrelevant. Really, the silence between the words becomes
more significant. What he is saying may be meaningful or it may not be
meaningful... but it is his eyes, his gestures, his compassion, his love.
That is why tantra has a fixed device, a structure. Every treatise starts
with Devi asking and Shiva answering. No argument is going to be there, no
wastage of words. There are very simple statements of fact, telegraphic
messages with no view to convince, but just to relate.
If you encounter Shiva with a question with a closed mind, he will not
answer you in this way. First your closedness has to be broken. Then he will
have to be aggressive. Then your prejudices, then your preconceptions have
to be destroyed. Unless you are cleared completely of your past, nothing can
be given to you. But this is not so with his consort Devi; with Devi there
is no past.
Remember, when you are deeply in love your mind ceases to be. There is no
past; only the present moment becomes everything. When you are in love the
present is the only time, the now is all -- no past, no future. So Devi is
just open. There is no defense -- nothing to be cleared, nothing to be
destroyed. The ground is ready, only a seed has to be dropped. The ground is
not only ready, but welcoming, receptive, asking to be impregnated.
So all these sayings that we are going to discuss will be telegraphic. They
are just sutras, but each sutra, each telegraphic message given by Shiva is
worth a Veda, worth a Bible, worth a Koran. Each single sentence can become
the base of a great scripture. Scriptures are logical -- you have to
propose, defend, argue. Here there is no argument, just simple statements of
love.
Thirdly, the very words VIGYANA BHAIRAVA TANTRA mean the technique of going
beyond consciousness. VIGYANA means consciousness, BHAIRAVA means the state
which is beyond consciousness, and TANTRA means the method: the method of
going beyond consciousness. This is the supreme doctrine -- without any
doctrine.
We are unconscious, so all the religious teachings are concerned with how
to go beyond unconsciousness, how to be conscious. For example, Krishnamurti,
Zen, they are all concerned with how to create more consciousness, because
we are unconscious. So how to be more aware, alert? From unconsciousness,
how to move toward consciousness?
But tantra says that this is a duality -- unconscious and conscious. If you
move from unconsciousness to consciousness, you are moving from one duality
to another. Move beyond both! Unless you move beyond both you can never
reach the ultimate, so be neither the unconscious nor the conscious; just go
beyond, just be. Be neither the conscious nor the unconscious -- just BE!
This is going beyond yoga, going beyond Zen, going beyond all teachings.
'Vigyana' means consciousness, and 'bhairava' is a specific term, a tantra
term for one who has gone beyond. That is why Shiva is known as Bhairava and
Devi is known as Bhairavi -- those who have gone beyond the dualities.
In our experience only love can give a glimpse. That is why love becomes
the very basic device to impart tantric wisdom. In our experience we can say
that only love is something which goes beyond duality. When two persons are
in love, the deeper they move into it, the less and less they are two, the
more and more they become one. And a point comes and a peak is reached when
only apparently they are two. Inwardly they are one; the duality is
transcended.
Only in this sense does Jesus' saying that "God is love" become meaningful;
otherwise not. In our experience love is nearest to God. It is not that God
is loving, as Christians go on interpreting -- that God has a fatherly love
for you. Nonsense! "God is love" is a tantric statement. It means love is
the only reality in our experience which reaches nearest to God, to the
divine. Why? Because in love oneness is felt. Bodies remain two, but
something beyond the bodies merges and becomes one.
That is why there is so much hankering after sex. The real hankering is
after oneness, but that oneness is not sexual. In sex two bodies have only a
deceptive feeling of becoming one, but they are not one, they are only
joined together. But for a single moment two bodies forget themselves in
each other, and a certain physical oneness is felt. This hankering is not
bad, but to stop at it is dangerous. This hankering shows a deeper urge to
feel oneness.
In love, on a higher plane, the inner one moves, merges into the other, and
there is a feeling of oneness. Duality dissolves. Only in this non-dual love
can we have a glimpse of what is the state of a Bhairava. We may say that
the state of a Bhairava is absolute love with no coming back, from the peak
of love there is no falling back. It is remaining on the peak.
We have made Shiva's abode on Kailash. That is simply symbolic: it is the
highest peak, the holiest peak. We have made it Shiva's abode. We can go
there but we will have to come down, it cannot be our abode. We can go on a
pilgrimage. It is a TEERTHYATRA -- a pilgrimage, a journey. We can touch for
a single moment the highest peak; then we will have to come back.
In love this holy pilgrimage happens, but not for all because almost no one
moves beyond sex. So we go on living in the valley, the dark valley.
Sometimes someone moves to the peak of love, but then he falls back because
it is so dizzying. It is so high and you are so low,. and it is so difficult
to live there. Those who have loved, they know how difficult it is to be
constantly in love. One has to come back again and again. It is Shiva's
abode. He lives there; it is his home.
A Bhairava lives in love; that is his abode. When I say that is his abode,
I mean now he is not even aware of love -- because if you live on Kailash
you will not be aware that this is Kailash, this is a peak. The peak becomes
a plain. Shiva is not aware of love. We are aware of love because we live in
non-love. And because of the contrast we feel love. Shiva IS love. The state
of Bhairava means that one has become love, not loving; one has become LOVE,
one lives on the peak. The peak has become his abode.
How to make this highest peak possible: beyond duality, beyond
unconsciousness, beyond consciousness, beyond the body and beyond the soul,
beyond the world and beyond the so-called MOKSHA -- liberation? How to reach
this peak? The technique is tantra. But tantra is pure technique, so it is
going to be difficult to understand. First let us understand the questions,
what Devi is asking.
OH SHIVA, WHAT IS YOUR REALITY? Why this question? You can also ask this
question, but it will not carry the same meaning. So try to understand why
Devi asks, WHAT IS YOUR REALITY? Devi is in deep love. When you are in deep
love, for the first time you encounter the inner reality. Then Shiva is not
the form, then Shiva is not the body. When you are in love, the body of the
beloved falls away, disappears. The form is no more and the formless is
revealed. You are facing an abyss. That is why we are so afraid of love. We
can face a body, we can face a face, we can face a form, but we are afraid
of facing an abyss.
If you love someone, if you really love, his body is bound to disappear. In
some moments of climax, of peak, the form will dissolve, and through the
beloved you will enter the formless. That is why we are afraid -- it is
falling into a bottomless abyss. So this question is not just a simple
curiosity: OH SHIVA, WHAT IS YOUR REALITY?
Devi must have fallen in love with the form. Things start that way. She
must have loved this man as a man, and now when the love has come of age,
when the love has flowered, this man has disappeared. He has become
formless. Now he is to be found nowhere. OH SHIVA, WHAT IS YOUR REALITY? It
is a question asked in a very intense love moment. And when questions are
raised, they become different according to the mind in which they are asked.
So create the situation, the milieu of the question in your mind. Devi must
be at a loss -- Shiva has disappeared. When love reaches its peak the lover
disappears. Why does this happen? This happens because really, everyone is
formless. You are not a body. You move as a body, you live as a body, but
you are not a body. When we see someone from the outside, he is a body. Love
penetrates within. Then we are not seeing the person from the outside. Love
can see a person as the person can see himself from within. Then the form
disappears.
A Zen monk, Rinzai, attained his enlightenment, and the first thing he
asked was, "Where is my body? Where has my body gone?" And he began to
search. He called his disciples and said, "Go and find out where my body is.
I have lost my body."
He had entered the formless. You are also a formless existence, but you
know yourself not directly, but from others' eyes. You know through the
mirror. Sometime, while looking in the mirror, close your eyes and then
think, meditate: if there was no mirror, how could you have known your face?
If there was no mirror, there would have been no face. You do not have a
face; mirrors give you faces. Think of a world where there are no mirrors.
You are alone -- no mirror at all, not even others' eyes working as mirrors.
You are alone on a lonely island; nothing can mirror you. Then will you have
any face? Or will you have any body? You cannot have one. You do not have
one at all. We know ourselves only through others, and the others can only
know the outer form. That is why we become identified with it.
Another Zen mystic, Hui-Hai used to say to his disciples, "When you have
lost your head meditating, come immediately to me. When you lose your head,
come immediately to me. When you begin to feel there is no head, do not be
afraid; come immediately to me. This is the right moment. Now something can
be taught to you." With a head, no teaching is possible. The head always
comes in between.
Devi asks Shiva, OH SHIVA, WHAT IS YOUR REALITY? -- who are you? The form
has disappeared; hence the question. In love you enter the other as himself.
It is not you answering. You become one, and for the first time you know an
abyss -- a formless presence.
That is why for centuries together, centuries and centuries, we were not
making any sculptures, any pictures of Shiva. We were only making SHIVALINGA
-- the symbol. The Shivalinga is just a formless form. When you love
someone, when you enter someone, he becomes just a luminous presence. The
Shivalinga is just a luminous presence, just an aura of light.
That is why Devi asks, WHAT IS YOUR REALITY?
WHAT IS THIS WONDER-FILLED UNIVERSE? We know the universe, but we never
know it as wonder-filled. Children know, lovers know. Sometimes poets and
madmen know. We do not know that the world is wonder-filled. Everything is
just repetitive -- no wonder, no poetry, just flat prose. It doesn't create
a song in you; it doesn't create a dance in you; it doesn't give birth to
the poetry inside. The whole universe looks mechanical. Children look at it
with wonder-filled eyes. When the eyes are wonder-filled, the universe is
wonder-filled.
When you are in love, you again become like children. Jesus says, "Only
those who are like children will enter my kingdom of God." Why? Because if
the universe is not a wonder, you cannot be religious. The universe can be
explained -- then your approach is scientific. The universe is either known
or unknown, but that which is unknown can be known any day; it is not
unknowable. The universe becomes unknowable, a mystery, only when your eyes
are wonder-filled.
Devi says, WHAT IS THIS WONDER-FILLED UNIVERSE? Suddenly there is the jump
from a personal question to a very impersonal one. She was asking, WHAT IS
YOUR REALITY? and then suddenly, WHAT IS THIS WONDER-FILLED UNIVERSE?
When form disappears, your beloved becomes the universe, the formless, the
infinite. Suddenly Devi becomes aware that she is not asking a question
about Shiva; she is asking a question about the whole universe. Now Shiva
has become the whole universe. Now all the stars are moving in him, and the
whole firmament and the whole space is surrounded by him. Now he is the
great engulfing factor -- "the great encompassing." Karl Jaspers has defined
God as "the great encompassing."
When you enter into love, into a deep, intimate world of love, the person
disappears, the form disappears, and the lover becomes just a door to the
universe. Your curiosity can be a scientific one -- then you have to
approach through logic. Then you must not think of the formless. Then beware
of the formless; then remain content with the form. Science is always
concerned with the form. If anything formless is proposed to a scientific
mind, he will cut it into form -- unless it takes a form it is meaningless.
First give it a form, a definite form; only then does the inquiry start.
In love, if there is form then there is no end to it. Dissolve the form!
When things become formless, dizzy, without boundaries, every thing entering
another, the whole universe becoming a oneness, then only is it a
wonder-filled universe.
WHAT CONSTITUTES SEED? Then Devi goes on. From the universe she goes on to
ask, WHAT CONSTITUTES SEED? This formless, wonder-filled universe, from
where does it come? From where does it originate? Or does it NOT originate?
What is the seed?
WHO CENTERS THE UNIVERSAL WHEEL? asks Devi. This wheel goes on moving and
moving -- this great change, this constant flux.
But who centers
this wheel? Where is the axis, the center, the unmoving center?
She doesn't stop for any answer. She goes on asking as if she is not asking
anyone, as if talking to herself.
WHAT IS THIS LIFE BEYOND FORM PERVADING FORMS?
HOW MAY WE ENTER IT FULLY, ABOVE SPACE AND TIME, NAMES AND DESCRIPTION?
LET MY DOUBTS BE CLEARED. The emphasis is not on questions but on doubts:
LET MY DOUBTS BE CLEARED! This is very significant. If you are asking an
intellectual question, you are asking for a definite answer so that your
problem is solved. But Devi says, LET MY DOUBTS BE CLEARED. She is not
really asking about answers. She is asking for a transformation of her mind,
because a doubting mind will remain a doubting mind whatsoever answers are
given. Note it: a doubting mind will remain a doubting mind. Answers are
irrelevant. If I give you one answer and you have a doubting mind, you will
doubt it. If I give you another answer, you will doubt that also. You have a
doubting mind. A doubting mind means you will put a question mark to
anything.
So answers are useless. You ask me, "Who created the world?" and I tell you
"A" created the world. Then you are bound to ask, "Who created 'A'?" So the
real problem is not how to answer questions. The real problem is how to
change the doubting mind, how to create a mind which is not doubting -- or,
which is trustful. So Devi says, LET MY DOUBTS BE CLEARED.
Two or three things more.... When you ask a question, you may be asking for
many reasons. One may be just this, that you want a confirmation. You
already know the answer, you have the answer, you just want it to be
confirmed that your answer is right. Then your question is false, pseudo; it
is not a question. You may be asking a question not because you are ready to
change yourself, but just as a curiosity.
The mind goes on questioning. In the mind questions come as leaves come on
a tree. That is the very nature of the mind -- to question. So it goes on
questioning. It matters not what you are questioning, with anything given to
the mind it will create a question. It is a machine to grind out, to create
questions. So give it anything and it will cut it into pieces and create
many questions. One question answered, and the mind will create many
questions from the answer. This has been the whole history of philosophy.
Bertrand Russell remembers that when he was a child he thought that one day,
when he will be mature enough to understand all philosophy, all questions
will be answered. Then later, when he was eighty, he said, "Now I can say
that my own questions are there standing, as they were standing when I was a
child. No other questions have come up because of these theories of
philosophy." So he said, "When I was young I used to say, philosophy is an
inquiry for ultimate answers. Now I cannot say it. It is an inquiry for
endless questions."
So one question creates one answer and many questions. The doubting mind is
the problem. Devi says, "Do not be concerned with my questions. I have asked
so many things: What is your reality? What is this wonder-filled universe?
What constitutes seed? Who centers the universal wheel? What is life beyond
form? How can we enter it fully above time and space? But do not be
concerned with my questions. Let my doubts be cleared. I ask these questions
because they are in my mind. I ask them just to show you my mind, but do not
pay much attention to them. Really, answers will not fulfill my need. My
need is... let my doubts be cleared."
But how can the doubts be cleared? Will any answer do? Is there any answer
which will clear your doubts? Mind IS the doubt. It is not that the mind
doubts, mind is the doubt! Unless the mind dissolves, doubts cannot be
cleared.
Shiva will answer. His answers are techniques -- the oldest, most ancient
techniques. But you can call them the latest also because nothing can be
added to them. They are complete -- one hundred and twelve techniques. They
have taken in all the possibilities, all the ways of cleaning the mind,
transcending the mind. Not a single method could be added to Shiva's one
hundred and twelve methods. And this book, VIGYANA BHAIRAVA TANTRA, is five
thousand years old. Nothing can be added; there is no possibility to add
anything. It is exhaustive, complete. It is the most ancient and yet the
latest, yet the newest. Old like old hills -- the methods seem eternal --
and they are new like a dewdrop before the sun, because they are so fresh.
These one hundred and twelve methods of meditation constitute the whole
science of transforming mind. We will enter them one by one. We will try to
comprehend first intellectually. But use your intellect only as an
instrument, not as a master. Use it as an instrument to understand something,
but do not go on creating barriers with it. When we will be talking about
these techniques, just put aside your past knowledge, your knowing,
whatsoever information you have collected. Put them aside -- they are just
dust gathered on the road.
Encounter these methods with a fresh mind -- with alertness, of course, but
not with argumentation. And do not create the fallacy that an argumentative
mind is an alert mind. It is not, because the moment you move into arguments
you have lost the awareness, you have lost the alertness. Then you are not
here.
These methods do not belong to any religion. Remember, they are not Hindu,
just as the theory of relativity is not Jewish because Einstein conceived it.
And radio and television are not Christian. No one says, "Why are you using
electricity? This is Christian, because a Christian mind conceived it."
Science does not belong to races and religions -- and tantra is a science.
So remember, this is not Hindu at all. These techniques were conceived by
Hindus, but these techniques are not Hindu. That is why these techniques
will not mention any religious ritual. No temple is needed. You are quite
enough of a temple yourself. You are the lab; the whole experiment is to go
on within you. No belief is needed.
This is not religion, this is science. No belief is needed. It is not
required to believe in the Koran or the Vedas or in Buddha or in Mahavira.
No, no belief is needed. Only a daringness to experiment is enough, courage
to experiment is enough; that is the beauty. A Mohammedan can practice and
he will reach to the deeper meanings of the Koran. A Hindu can practice and
he will for the first time know what the Vedas are. And a Jain can practice
and a Buddhist can practice; they need not leave their religion. Tantra will
fulfill them, wherever they are. Tantra will be helpful, whatsoever their
chosen path.
So remember this, tantra is pure science. You may be a Hindu or a
Mohammedan or a Parsee or whatsoever -- tantra doesn't touch your religion
at all. Tantra says that religion is a social affair. So belong to any
religion; it is irrelevant. But you can transform yourself, and that
transformation needs a scientific methodology. When you are ill, when you
have fallen ill or you have caught tuberculosis or anything, then whether
you are a Hindu or a Mohammedan makes no difference. The tuberculosis
remains indifferent to your Hinduism, to your Mohammedanism, to your beliefs
-- political, social or religious. Tuberculosis has to be treated
scientifically. There is no Hindu tuberculosis, no Mohammedan tuberculosis.
You are ignorant, you are in conflict, you are asleep. This is a disease, a
spiritual disease. This disease has to be treated by the tantra. You are
irrelevant, your beliefs are irrelevant. It is just a coincidence that you
are born somewhere and someone else is born somewhere else. This is just a
coincidence. Your religion is a coincidence, so do not cling to it. Use some
scientific methods to transform yourself.
Tantra is not very well known. And even if it is known, it is very much
misunderstood. There are reasons for it. The higher and purer a science, the
less is the possibility that the masses will know of it. We have only heard
the name of the theory of relativity. It used to be said that only twelve
persons understood it when Einstein was alive. All over the world only one
dozen minds could understand it. It was difficult even for Albert Einstein
to make it understood to someone, to make it understandable, because it
moves so high, it goes above your head. But it can be understood. A
technical, mathematical knowledge is needed; a training is needed, and then
it can be understood. But tantra is more difficult because no training will
help. Only transformation can help.
That is why tantra could never become understood by the masses. And it
always happens that when you cannot understand a thing, at least you will
misunderstand, because then you can feel, "Okay, I understand." You cannot
simply remain in the vacuum.
Secondly, when you cannot understand a thing, you begin to abuse it because
it insults you. You cannot understand it! You? YOU cannot understand it?
That is impossible. Something must be wrong with the thing itself. One
begins to abuse, one begins to talk nonsense, and then he feels, "Now it is
okay."
So tantra was not understood; tantra was misunderstood. It was so deep and
so high that this was natural. Secondly, because tantra moves beyond
duality, the very standpoint is amoral. Please understand this word:
'moral', 'immoral', 'amoral'. We understand morality, we understand
immorality, but it becomes difficult if something is amoral -- beyond both.
Tantra is amoral. Look at it in this way.... A medicine is amoral; it is
neither moral nor immoral. If you give it to a thief it will help; if you
give it to a saint it will help. It will make no differentiation between a
thief and a saint. The medicine cannot say, "This is a thief so I am going
to kill him, and this is a saint so I am going to help him." A medicine is a
scientific thing. Your being a thief or being a saint is irrelevant.
Tantra is amoral. Tantra says, no morality is needed -- no particular
morality is needed. On the contrary, you are immoral because you have a very
disturbed mind. So tantra cannot make a precondition, that first you become
moral and then you can practice tantra. Tantra says, this is absurd.
Someone is ill, feverish, and the doctor comes and says, "First bring down
your fever; first be quite healthy. Only then can I give you the medicine."
This is what is happening.
One thief comes to a saint and he says, "I am a thief. Tell me how to
meditate." The saint says, "First leave your profession. How can you
meditate if you remain a thief?"
One alcoholic comes and he says, "I am an alcoholic. How can I meditate?"
The saint says, "The first condition is, leave alcohol, only then can you
meditate." The conditions become suicidal. The man is alcoholic or a thief
or immoral because he has a disturbed mind, an ill mind. These are the
effects, the consequences of the diseased mind, and he is told, "First be
well and then you can meditate." But then who needs meditation? Meditation
is medicinal. It is a medicine.
Tantra is amoral. It doesn't ask you who you are. Your being a man is
enough. Wherever you are, whatsoever you are, you are accepted.
Choose a technique which fits you, put your total energy into it, and you
will not be the same again. Real, authentic techniques always will be like
that. If I make preconditions, it shows I have a pseudo technique -- I say,
"First do this and first do not do that, and then..." And those are
impossible conditions because a thief can change his objects, but be cannot
become a non-thief.
A greedy man can change the objects of his greed, but he cannot become
non-greedy. You can force him or he can force upon himself non-greed, but it
is also only because of a certain greed. If heaven is promised he may even
try to be non-greedy. But this is greed par excellence. Heaven, MOKSHA --
liberation; SATCHITANANDA -- existence, consciousness, bliss, they will be
the objects of his greed.
Tantra says, you cannot change man unless you give him authentic techniques
with which to change. Just by preaching nothing is changed. And you can see
this all over the world. Whatsoever tantra says is written all over the
world -- so much preaching, so much moralizing, so many priests, preachers.
The whole world is filled with them, yet everything is so ugly and so
immoral.
Why is this happening? The same will be the case if you give your hospitals
to preachers. They will go there and they will start preaching. And they
will make every ill man feel, "You are guilty! You have created this
disease; now change this disease." If preachers are given hospitals, what
will be the condition of hospitals? The same as the condition of the whole
world.
Preachers go on preaching. They go on telling people, "Don't be angry,"
without giving any technique. And we have heard this teaching for so long
that we never even raise the question: "What are you saying? I am angry and
you simply say, `Don't be angry.' How is this possible? When I am angry it
means `I' am anger, and you just tell me, `Don't be angry.' So I can only
suppress myself."
But that will create more anger. That will create guilt -- because if I try
to change and cannot change myself, that creates inferiority. It gives me a
feeling of guilt, that I am incapable, I cannot win over my anger. No one
can win! You need certain weapons, you need certain techniques, because your
anger is just an indication of a disturbed mind. Change the disturbed mind
and the indication will change. Anger is just showing what is within. Change
the within and the without will change.
So tantra is not concerned with your so-called morality. Really, to
emphasize morality is mean, degrading; it is inhuman. If someone comes to me
and I say, "Leave anger first, leave sex first, leave this and that," then I
am inhuman. What I am saying is impossible. And that impossibility will make
that man feel inwardly mean. He will begin to feel inferior; he will be
degraded inside in his own eyes. If he tries the impossible, he is going to
be a failure. And when he is a failure he will be convinced that he is a
sinner.
The preachers have convinced the whole world that "You are sinners." This
is good for them, because unless you are convinced, their profession cannot
continue. You must be sinners: only then can churches, temples and mosques
continue to prosper. Your being in sin is their success. Your guilt is the
base of all the highest churches. The more guilty you are, the more churches
will go on rising higher and higher. They are built on your guilt, on your
sin, on your inferiority complex. Thus, they have created an inferior
humanity.
Tantra is not concerned with your so-called morality, your social
formalities, etc. That doesn't mean that tantra says to be immoral -- no!
Tantra is so much unconcerned with your morality that tantra cannot say to
be immoral. Tantra gives you scientific techniques for changing the mind,
and once the mind is different your character will be different. Once the
basis of your structure changes, your whole edifice will be different.
Because of this amoral attitude, tantra could not be tolerated by your
so-called saints, they all went against it -- because if tantra succeeds,
then all this nonsense which goes on in the name of religion will have to
stop.
See this: Christianity fought very much against scientific progress. Why?
Only because if scientific progress is there in the material world, then the
time is not very far off when in the psychological and in the spiritual
world also science will penetrate. So Christianity started fighting
scientific progress, because once you know that you can change matter
through technique, the time is not very far off when you will come to know
that you can change mind through techniques -- because mind is nothing but
subtle matter.
This is tantra's proposition, that mind is nothing but subtle matter; it
can be changed. And once you have a different mind you have a different
world, because you look through the mind. The world you are seeing, you are
seeing because of a particular mind. Change the mind, and when you look
there is a different world. And if there is no mind... that is the ultimate
for tantra, to bring about a state where there is no mind. Then look at the
world without a mediator. When the mediator is not, you are encountering the
real, because now no one is between you and the real. Then nothing can be
distorted.
So tantra says that when there is no mind, that is the state of a Bhairava
-- a no-mind state. For the first time you look at the world, at that which
is. If you have a mind, you go on CREATING a world; you go on imposing,
projecting. So first change the mind, then change from mind to no-mind. And
these one hundred and twelve methods can help each and everyone. Any
particular method may not be of use to you. That is why Shiva goes on
relating many methods. Choose any one method which suits you. It is not
difficult to know which suits you.
We will try to understand each method and how to choose for yourself one
method which can change you and your mind. This understanding, this
intellectual understanding will be a basic necessity, but this is not the
end. Whatsoever I talk about here, try it.
Really, when you try the right method it clicks immediately. So I will go
on talking about methods here every day. You try them. Just play with them
-- go home and try. The right method, whenever you happen upon it, just
clicks. Something explodes in you, and you know that "This is the right
method for me." But effort is needed, and you may be surprised that suddenly
one day one method has gripped you.
So while I am talking here, parallel to it go on playing with these
methods. I say playing because you should not be too serious. Just play!
Something may fit you. If it fits you, then be serious, and then go deep
into it -- intensely, honestly, with all your energy, with all your mind.
But before that just play.
I have found that while you are playing your mind is more open. While you
are serious your mind is not so open; it is closed. So just play. Do not be
too serious, just play. And these methods are simple, you can just play with
them.
Take one method and play with it for at least three days. If it gives you a
certain feeling of affinity, if it gives you a certain feeling of
well-being, if it gives you a certain feeling that this is for you, then be
serious about it. Then forget the others, do not play with other methods.
Stick to it -- at least for three months. Miracles are possible. The only
thing is that the technique must be for you. If the technique is not for
you, then nothing happens. Then you may go on with it for lives together,
but nothing will happen. If the method is for you then even three minutes
are enough.
So these one hundred and twelve methods can be a miraculous experience for
you, or they may just be a listening -- it depends on you. I will go on
describing each method from as many angles as possible. If you feel any
affinity with it, play with it for three days. If you feel that it fits,
that something clicks in you, continue it for three months. Life is a
miracle. If you have not known its mystery, that only shows that you do not
know the technique for how to approach it.
Shiva proposes one hundred and twelve methods. These are all the methods
possible. If nothing clicks and nothing gives you the feeling that this is
for you, then there is no method left for you -- remember this. Then forget
spirituality and be happy. Then it is not for you.
But these one hundred and twelve methods are for the whole humanity -- for
all the ages that have passed and for all the ages that have yet to come. In
no time has there ever been a single man, and there will never be one, who
can say, "These one hundred and twelve methods are all useless for me."
Impossible! This is impossible!
Every type of mind has been taken into account. Every possible type of mind
has been given a technique in tantra. There are many techniques for which no
man exists yet; they are for the future. There are many techniques for which
no man exists now; they are for the past. But do not be afraid. There are
many methods which are for you.
So we will start this journey from tomorrow.
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