Vigyan Bhairav Tantra ch1

                  The World of Tantra

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.

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.”

CHAPTER 1. THE WORLD OF TANTRA

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.