you must read this..... this is so scientific... I was amazed reading this writing from Osho...
I realy fascinated by his way of writing, he has gone very deep into everything and explains each and every concepts and points in so clear language and so neatly where one can understand without any problem
he makes clear, that one shouldn't see any thing with prejudice, and live for that moment and think of what is happening rather than what happened and what is going to happen.
here you go.... 2nd part of his writing, which I am giving here.... have fun reading this material
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 eind... 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 farst 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.
THE END.
No comments:
Post a Comment