Vigyan Bhairav Tantra Volume 2 Chapter 27



Philosophers all over the world have been arguing for centuries about what basic stuff the universe is made of, what the substance is. There have been propositions, systems, that say that matter is the basic reality and mind is just an outgrowth, that matter is basic and mind is just a by-product, that mind is also material, only subtle. Charwak proposed this in India, Epicurus in Greece, and even today, Marxists and other materialists go on talking in terms of matter. Just opposite to this, there has been a second system of thinking which says that mind rather than matter is the basic stuff, and that matter is nothing but a form of mind. Vedanta and other idealist philosophies of the world have reduced everything to mind. Just at the beginning of this century, it was thought that the materialists had become victorious because physics and other scientific investigations were proving, or appeared to be proving, that matter was the basic substance. But just two or three decades ago the whole thing changed completely. One of the greatest scientists of this age, Eddington, said, "Now we can say that the universe appears to be more like a thought than like a thing." And as the physicists, Max Planck and Einstein, worked deeper, they came to realize that the deeper one penetrates matter, the more matter disappears -- something more than matter, more beyond than matter, appears to be there. You can call it mind more easily than matter because it is a form of energy. One thing is certain: it is not material in the old sense at all. For Tantra, for yoga, there has been no choice. Tantra doesn't say that either matter or the mind is the basic reality. Tantra has a third standpoint, and I think that that standpoint is ultimately going to win. Tantra says mind and matter are both forms of something which we can call `X'. Neither matter nor mind is substantial but a third entity, which exists in both but which is not confined to either, is the real -- these two are the manifestations. Matter and mind are not realities, but forms of a third reality, a basic reality, which remains hidden. Whenever it manifests itself, it manifests itself either as matter or as mind. So the whole conflict between mind and matter, and their followers, is baseless, because the ultimate substratum that physics has now come to know is really neither like matter nor like mind. The division has disappeared, the duality has disappeared. The behavior of the basic substance is very vague: sometimes it behaves like matter, and sometimes it behaves like mind. You may be surprised to know that physics cannot say anything about individual atoms -- they are unpredictable, just like any human being. Nothing can be said about the individual atom and how it is going to behave. It appears that it has a certain independence; no causality can predict how it is going to behave. We can predict mass behavior, but we cannot predict the behavior of an individual atom. Sometimes it behaves in cause-effect terms, like matter, and sometimes it behaves like mind, as if it has a will of its own, as if it has a choice. With Tantra, this idea of physics fits very well. But why does Tantra say that the basic reality is the third, the unknown, the `X'? Not because Tantra is interested in propounding any theory about reality, no. It is proposed just as a help for SADHANA, just as a help for spiritual growth. If it is so -- that the reality is the third, and mind and matter are just two manifestations -- then you can enter the reality through two doors: either from matter or from mind. If you try to enter from matter, then there are certain techniques to use. Hatha Yoga is a technique to enter the reality through matter, through the body. You have to do something with the body, you have to transform the body, you have to crystalize certain chemical phenomena in the body, and then you will enter into the reality. Or, you can enter directly through the mind. Raja Yoga and other methods are used to enter through the mind. And for Tantra, both are right. You cannot say to Tantra, "How can a body posture, a particular body posture, be helpful to enter reality?" Tantra says it can be helpful. A certain body posture is not a mere body posture, because body is the manifestation of the reality. So when you give your body a certain posture, you are giving the reality a certain form. And there are postures with which you can easily enter into yourself. A certain food can be helpful. A certain practice of breathing can be helpful. These are material things -- food, breathing, body. But you can enter through them. And similar is the case with mind: just working with mind also you can enter. Many times the question may have arisen in your mind about Shiva telling Parvati certain techniques which look just imaginary. The question is bound to arise -- how can imagination be helpful? Even imagination is a mode of reality because the mind is a manifestation of reality. And when you change the imagination in the mind, you are changing the mode of reality. For Tantra nothing is unreal. Even a dream has its own reality -- and it affects you. So a dream is not a mere dream. A dream is as real as anything else because it affects you, it changes you. You are different because you dreamed it; you will never be the same because a certain dream has happened. So if you dream that you are a thief, in the morning you will say that it makes no different, it was just a dream. But for Tantra it is not so. A dream of stealing, of theft, has changed you. Your reality is different in the morning; you cannot be the same. Whether you recognize it or not, it has affected you. It will affect your behavior, your future -- it has become a seed. Even a dream is not irrelevant. And you think that dreams are just dreams. That is not so, because you cannot create a dream consciously, you cannot choose a dream. It happens to you as anything else happens to you. Can you choose a dream? Can you think about a dream that you will dream tonight? Can you choose it? Can you will it? You cannot will it, because to will a dream will need many changes in your reality. Only then will a dream come. A dream is just like a flower. A rose flower comes on a rose bush, and you cannot change the flower unless you change the whole process, from the seed onwards. You cannot just change the flower. A dream is a flowering. If you can change the dream, you can change reality. So, many times, many techniques will appear imaginary -- but they are also real. And Tantra is trying to change your imagination. If the imagination can be changed, then the hidden reality behind it will automatically be different. The techniques that we will discuss today start from your imagination, from your dreaming, from your mind. Three things have to be remembered. One: whatsoever happens to your mind is not superficial -- it is happening because of you, it is happening because you happen to be in a certain situation. So two things can be done: either change the situation, then you will have to start from the body because body is the situation; or if you are not starting with the situation, then change the happening. It will persist, it will not be easy to change it, but if you make an effort and you go on making the effort, if you are stubborn and are not defeated, then the very effort will change it. One thing is certain: you may not achieve the goal that you were thinking of, but the fact that you make this effort will bring a change. You will be different: whether you succeed or fail, you will be different. The very effort will be counted. Thirdly, don't think that mind is just mind, and don't think that dreaming is just dreaming. If you can direct your dreaming -- and now there is a therapy in the West called `Directed Daydreaming' -- if you can direct your dreaming, you are directing yourself. And many things will become different. There is an old Tibetan technique called `The Lion's Roar'. If you are angry, sexual, filled with hatred, jealousy, then the Tibetan master will give you this technique, `The Lion's Roar'. You have to sit before a mirror, and you are to imagine that you are a lion, not a man. You have to make your face like a lion, you have to put your tongue out, and you have to roar. And you have to practise it so that the imagination becomes so true that you forget that you are a man daydreaming that he is a lion. And when the point comes when you have really fallen prey to your own imagination, and you have become the lion, and a real roar comes out of you, suddenly you are transformed. In that roar, all hatred, anger, sex, disappears, and you will fall into a deep silence such as you have not known before. In old Tibetan monasteries they have a special room with many mirrors. Whenever someone is suffering from something like anger, hatred, or jealousy, he is to be sent to that mirrored room and he has to remain there until he comes to a climax. And when he comes to the climax, the whole monastery will know, because a real lion will be roaring there. To us, he has gone mad. The whole monastery will gather and welcome the man, and he will come out a totally different man. It may take three days, it may take seven days. Food will be supplied to him, but he is not allowed to come out. He has to persist in imagining that he is a lion, until from the very roots of the unconscious the roar comes. The whole body is involved, every cell of it; every cell in it roars, and in that roar everything is thrown out. It is the deepest catharsis possible. And you will never see that man angry again because now the poison is not there. For the first time the face will become human. Your face cannot be human because so much is suppressed there. The jealousy, the hatred, the anger that you have suppressed, is there -- layers upon layers are just hidden under the skin. They are making your face. But they can be released -- just by this daydream, a directed daydream. In the West they now have another technique they call psychodrama. That too is one of the oldest Buddhist methods -- to become a part of a drama, to act it so totally that you forget that you are simply acting. The acting becomes action, and you are not the actor, you become a real doer in it. It changes you. Tantra says that if you can change dreaming, imagination, if you can change your mind and the pattern of it, the reality behind will be different. Because it is deeply rooted in reality, you can move through the mind. These techniques are just to change the way and the style in which your mind has been behaving up to now.
The first technique:


Try with simple experiments. For seven days try one simple experiment: feel your blood, your bones, your flesh, your body, filled with sadness -- every cell of the body sad; dark night around you; very heavy, depressed; not a single ray of light; no hope, gloomy, just as if you are going to die. Life is not throbbing in you; you are just waiting for death. It is as if death has already settled, or is settling. For seven days contemplate on the feeling that death has entered throughout the body; it has penetrated deep to the bone, to the very marrow. Go on thinking in this way, don't disturb this mood. And then, after seven days, see how you feel. You will be just a dead weight. All feeling will have disappeared, the body will not be felt as alive. And what have you done? You have been eating, you have been doing everything the same as you have always been doing; the only change has been in the imagination -- there is a new pattern of imagination around you. If you succeed in it.... You will succeed. Really, you have already succeeded in it; you are doing it, you are expert in doing this, unknowingly. That's why I say start with sadness. If I say be filled with bliss, it will be very difficult. You cannot conceive of it. But if you can do it with sadness, then you will become aware that if sadness can happen to you, why not happiness? If you can create a sad milieu around you and become a dead thing in it, then why can't you create an alive milieu around you and be alive, dancing? The other becomes conceivable. Secondly, you will become aware that whatever sadness you have been suffering was not real. You were the creator of it, you were the author; unknowingly you have been doing this. It seems difficult to believe that your sadness is your imagination, because then the whole responsibility falls on you. Then no one else is responsible, then you cannot throw it on God, on fate, on others, on society, on wife, on husband -- you cannot throw it anywhere. You are the creator, and whatsoever is happening to you, you are creating it. Try it for seven days, consciously. And then, I say, you will never be sad again -- because you will have known the key. Then for seven days try just being in a stream of bliss -- floating in it, every breath giving you ecstasy: just feel it. Start with sadness for seven days and then for seven days move to the contrary. And when you move to the direct opposite, you will feel it better because the contrast will be there. Then only can you try this experiment -- because it is deeper than happiness. Sadness is the surface, happiness is the middle, and this is the last core, the innermost core, the cosmic essence. FEEL YOUR SUBSTANCE, BONES, FLESH, BLOOD, SATURATED WITH THE COSMIC ESSENCE, with eternal life, with Divine energy, with cosmic essence. But don't start it directly because then you will not be able to touch it. Start from sadness, then move to happiness, and then try the origin, the very origin of life -- the cosmic essence. And feel yourself filled with it. In the beginning you will become aware again and again that you are simply imagining it, but don't stop. Even imagination is good. Even that you can imagine something worthwhile is good. You are imagining, and in the very imagination you are changing. It is you who are imagining. Go on imagining, and by and by you will forget completely that you are imagining it -- it will have become a reality. One of the greatest books ever written is the Buddhist scripture, `Lankawatar Sutra'. Buddha says again and again to his disciple Mahamati, he goes on saying again and again, "Mahamati, this is only mind. Hell is mind. Heaven is mind. The world is mind. Enlightenment is mind." Mahamati asks again and again, "Just mind? Just mind? Even nirvana, enlightenment, just mind?" And Buddha says, "Just mind, Mahamati." When you understand that everything is just mind, you are freed. Then there Then there is no bondage, then there is no desire. In `Lankawatar Sutra', Buddha says that the whole world is just like a magical world, a city of Gandharwa, as if a magician has created a world. Everything appears to be there, but it is there only because of the thought form. But don't start with outer reality, that is too far. That too is mind, but it is very away from you. Start from the very near, you own moods; and you will be the master if you can feel and know that they are your own creation. Whenever you start thinking in terms of sadness, you become sad, and you become receptive to all the sadness around you. Then everybody helps you to be sad. Everybody helps, the whole world is always ready to help you, whatsoever you do. When you want to be sad, the whole world is helpful, cooperative. You have become receptive. Really, you fall to a certain wave-length where only sadness can be received. So even if someone comes to cheer you up, he will make you more sad. He will not look friendly, he will not look understanding; you will feel that he is insulting you because you are so sad and he is trying to cheer you up. He thinks your sadness is superficial. He is not taking you seriously. And when you are ready to be happy, you are on a different wave-length. Now you are attuned to all the happiness that this world can give, now everywhere flowers start flowering, now every sound and noise becomes musical -- and nothing has happened. The whole world remains the same, but you are different. You have a different pattern of looking, a different attitude, a different perspective; through that perspective a different world comes to you. But start with sadness because you are expert in that. I was reading a sentence of some old Hassid mystic -- I liked it very much. He says there are certain people, who, if their whole life becomes a bed of roses, will not be happy until they develop some allergy towards the roses. Roses cannot make them happy... only when they become allergic will they start feeling alive. They can be attuned only to sadness, to illness, to disease, they cannot be aware of anything else. They go on finding sadness. They are searchers after wrong -- something wrong, something sad, depressed, dark. They are death-oriented. I have been meeting hundreds and hundreds of persons deeply, intimately, closely. When they start talking about their sadness I have to be serious -- otherwise they will not feel that I am sympathetic, they will not feel good about it. Then they will never turn to me again. I have to be sad with their sadness and serious with their seriousness to help bring them out of it.. and this is their own creation, and they are making every effort to create it. And if I try to bring them out, they create every type of barrier -- not knowingly of course, because no one will do it knowingly. This is what the Upanishads call ignorance. Unknowingly you go on disturbing your own life, you go on creating more problems and anxieties, and whatsoever happens will not make any difference because you have a pattern -- whatsoever happens. There are persons who come to me and say, "We are lonely." So they are unhappy. And the next moment someone comes and says he cannot find a place where he can be lonely. So he is unhappy. Then there are persons who have too much work on their minds, so they are unhappy, and there are persons who have no work, so they are unhappy. A person who is married is unhappy, a person who is not married, he is unhappy. It seems it is impossible for man to be happy. That's what I mean when I say you are experts -- you are very efficient in finding ways and means to be unhappy. And you always succeed. Start from sadness, and for seven days be completely unhappy for the first time. That will transform you totally. Because once you know that consciously you can be unhappy, you will become conscious whenever you become unhappy. Then you will know what you are doing: it is your own doing. And if you can be unhappy by your own mind, then why can't you be happy? There is no difference, the pattern is the same. And then you can try this. FEEL YOUR SUBSTANCE, FLESH, BLOOD, BONES, SATURATED WITH THE COSMIC ESSENCE. Feel as if the Divine is flowing through you: you are not, but the cosmic exists in you, God exists in you. When you feel hungry, he feels hungry -- then to give food to the body becomes worship. When you feel thirsty, he feels thirsty -- the cosmic in you. When you feel sleepy, he feels sleepy, he wants rest, relaxation. When you are young, he is young in you. When you fall in love, he falls in love. Be saturated with him, and be TOTALLY saturated with him. Don't make any distinction. Good or bad, whatsoever happens is happening to him. You just withdraw, you are no longer there, only he is there. So good or bad, hell or heaven, whatsoever happens, happens to him. All the responsibility is thrown onto him and you are no more. The `no-moreness' that this technique can bring you is the ultimate in religion. But you have to be saturated with it. And you don't know any saturation, you don't feel your body as porous, you don't feel that in your body a life energy is flowing. You think of yourself as something solid, dead, closed. Life can happen only when you are vulnerable, open, not closed. Life moves through you, and whatsoever happens is happening to the life energy, not to you -- you are just a fragment. And all the boundaries that you have created around you are false, they are not real. You cannot exist alone. If you are alone on the earth, can you exist? You cannot exist alone. You cannot exist without the stars. Somewhere Eddington says that the whole existence is like a spider's web -- the whole existence is a spider's net. If you touch the net anywhere, the whole vibrates; if you touch existence anywhere, the whole vibrates. It is one. If you touch a flower you have touched the whole cosmos; if you look into your neighbors eyes you have looked into the cosmos. Because the whole net is one. You cannot touch any part without touching the whole, and no part can exist without the whole. When you start feeling this, the ego will disappear. The ego exists only when you take a certain part as the whole. When you make a part the whole, the ego exists. When you come to know the right proportion, that the part is part, and the whole is whole, the ego disappears. Ego is just a misunderstanding. And this technique, to feel oneself saturated with the cosmic, is just wonderful! From the very early morning, when you feel life awakening, when you feel that the sleep has gone, the first thought must be of this saturation -- now the Divine is opening, coming back out of sleep, not you. So Hindus, who have been one of the most penetrating races in the world, will start their first breath with the name of God. Now it has become a formality and the essential has been lost, but this was the root of it -- that at the moment you become alert in the morning you must not remember yourself, you must remember the Divine. The Divine must become the first remembrance -- and the last, at night, when you are falling asleep. The Divine must be remembered: he must be the first and the last. And if he is really the first in the morning and the last at night, he will be with you the whole day, in the middle also. You must drop into sleep saturated with him. You will be surprised, because the quality of your sleep will be different. While falling into sleep tonight, please don't you fall into sleep, let the Divine fall into sleep. While you are preparing the bed, prepare it for the Divine -- the guest is coming. And while you are lying on the bed, let the Divine be there, not you -- treat yourself as the guest. And while dropping into sleep go on feeling that the Divine exists, he saturates every breath, he pulsates in the blood, he beats in the heart. Now he is tired after a whole day of work, now he wants to sleep. And in the morning you will feel that you have been sleeping in a different way. The quality of the sleep will be cosmic, because the meeting will be deep at the source. When you feel yourself as Divine, you fall into the abyss because then there is no fear. Otherwise, even in the night while you are sleeping you are afraid to fall deeply into it. Many people are suffering from sleeplessness -- not because of any other tension, but because they are afraid to fall asleep, because sleep appears like an abyss, a bottomless thing. I have known a few persons who are afraid. One old man came to me and said that he could not sleep because he was afraid. I asked, "Why are you afraid?" He said, "I am afraid because if I really sleep, and I die, I will not be conscious, alert. And I can die because now I am old -- and I don't like the idea of dying in sleep. At least let me be aware and alert of what is happening." You go on clinging to something so that you cannot fall into sleep, but when you feel that the Divine is there, you have accepted. Then the abyss is also Divine. Then you fall very deeply into the very original sources of your being -- and the quality will be different. And when you arise in the morning and you feel that sleep has gone, remember that the Divine is arising. The whole day will be different. And be saturated -- whatsoever you do, or you don't do, let the Divine do it -- simply allow it to be done. Eat, sleep, work, but let the Divine do it. Only then can you be saturated, can you become one with it. And once you feel, even for a single moment -- even for a single moment, I say -- that the peak has come, that you are not, that the Divine has saturated you completely, you are enlightened. In that single moment, that timeless moment, you will become aware of the whole mystery of life. Then there is no fear and then there is no death. Now you have become life itself. It goes on and on; it never ends, it never begins. Then life is ecstasy. And the concepts of MOKSHA, of heaven and paradise, are just childish, because they are not really something geographical. They are symbols of this ultimate state of being: when the individual has dissolved into the cosmos or when the individual has allowed the cosmos to dissolve into him; when the two have become one, when mind and matter, both the manifestations, have come back to the original source, the third. The whole search is for that. That is the only search, and you will not be satisfied until this is achieved. Nothing can be a substitute for it. You can go on moving for lives and lives, but unless this is achieved, your search will be constantly haunting you. You cannot rest. This technique can be very helpful and there is no danger in it; you can practise it without a master. Remember this: all the techniques that start with the body are dangerous without a master -- because the body is a very complex phenomenon, very complex. It is a mechanism, and without someone who knows exactly what is going on, it is dangerous to start -- you may disturb the mechanism, and then it will be difficult to repair it. All the techniques that start directly from mind are based on imagination, and are not dangerous because the body is not touched at all. They can be done even without a master -- although it will be difficult because you don't have any self-confidence. A master is not really going to do anything, but he becomes a catalytic agent. He is not going to do anything -- really nothing can be done -- but with just his presence, your confidence and trust are touched, and it helps. With just the feeling that the master is there, you move confidently. Because he is present, you are not afraid; because he is with you, you can move into the unknown, the uncharted. But with body techniques he is very necessary, because the body is a mechanism and you can do something which cannot be easily undone. You can harm yourself. One man came to me, he was doing SIRSHASAN -- standing on his head for hours together. In the beginning it was very good and he felt very relaxed and cool the whole day. But then problems followed, and he became very disturbed when the coolness disappeared and he became hot all over. He became almost mad. And because he thought that SIRSHASAN helped in the beginning, and he became very cool, and felt very collected, silent, relaxed, he did it more because now he felt so disturbed. He thought more SIRSHASAN would help him -- and SIRSHASAN was really the cause. The mind mechanism, the brain, needs only a certain amount of blood to circulate through it; if less blood is circulating, you will be in difficulty. And with everyone it is different. It depends. That's why you cannot sleep without pillows. If you try to sleep without pillows, you cannot sleep, or you will sleep less because more blood flows into the head. Those pillows help you. Your head is high so less blood flows, and for sleep, less blood is needed. If more blood flows, then the brain is alert, it cannot relax. If you do too much of SIRSHASAN, your sleep may be completely lost. You may not be able to sleep at all. And there are dangers. It has been recorded that seven days is the longest you can go without sleep. Only seven days, after that you will go mad, because very subtle tissues of the brain will break, and they cannot be replaced easily. While you are standing on your head in SIRSHASAN, all the blood is flowing downwards towards the head. So I have not seen anyone doing SIRSHASAN who is in any way intelligent. If a person is doing much SIRSHASAN, he is bound to become stupid, because the very subtle tissues of the brain will be destroyed. With so much blood passing through, delicate tissues cannot exist. So it has to be decided by a master who knows how much will be helpful to you -- a few seconds, or a few minutes. And this is just an example. All the bodily postures, asanas, techniques, have to be done with a master. They are never to be done alone because you don't know your body. Your body is such a big thing, you cannot even conceive of it. The small head, your head, has seven crores of cells in it. And those seven crores of cells are interrelated. Scientists say that the interrelationship is as complex as the whole universe. Old Hindu seers have said that the whole cosmos exists in the head in miniature. The whole complexity of the universe is there in miniature. If the whole relationship of all the cells can be understood, you have understood the whole complexity of the universe. You are not aware of any cells, and about any relationship you are not aware. And it is good that you are not aware, otherwise you will go mad with such a big war going on. It can go on only unconsciously. The blood circulates, but you are not aware of it. Only just three centuries ago it was discovered that blood circulates in the body. Before that it was thought that the blood was static, not circulating. Circulation is a very recent concept. And man has been in existence for millions of years but no one could feel that the blood was circulating. You cannot feel it. Much speed, much work is going on there. It is a big factory, your body, and one of the most delicate ones. It is constantly repairing itself, constantly renewing itself. For seventy years, if you don't make any trouble for it, it will run smoothly. We have not created any mechanism up to now that can take care of itself for seventy years. So when you start any work on your body remember to be near a master who knows about what he is telling you to do. Otherwise don't do it. But with imagination there is no problem. It is a simple phenomenon. You can start it.
The second technique:


A few important points before I enter this.... Shiva is talking to Parvati, to Devi, his consort, so this technique is specifically for women. There are a few points to be understood. One: the male body and the female body are similar, but still, different in many, many ways. And the difference is always complementary. Whatsoever is positive in the male body will be negative in the female body; and whatsoever is positive in the female body will be negative in the male body. That is why when they meet in deep orgasm, they become one organism. The positive meets the negative, the negative meets the positive, and both become one -- one circle of electricity. Hence, so much attraction for sex, so much appeal. This appeal is not because man is a sinner or immoral, it is not because the modern world has become too licentious, it is not because of obscene films and literature -- it is very deep rooted, very cosmic. The attraction is because both male and female are half circuits, and there is an inherent tendency in existence to transcend whatsoever is incomplete and to become complete. This is one of the ultimate laws -- the tendency towards completion. Wherever you feel something is lacking, you feel that you would like to fill it, to make it complete. Nature abhors incompleteness, any type of incompleteness. The male is incomplete, the female is incomplete, and they can have only one moment of completion -- when their electric circuits become one, when the two are dissolved. That's why the two most important words in all languages are love and prayer. In love you become one with a single individual; in prayer you become one with the whole cosmos. And love and prayer are similar as far as their inner workings are concerned. Male and female bodies are similar, but their positive and negative poles are different. When a child is born in the mother's womb, for a few weeks, at least for six weeks I think, he is neutral -- he is neither male nor female. He has the tendency, but the body is still just in the middle. Then after six weeks the body will become either male or female. If it becomes female, then the polarity of sex energy will be near the breasts, the positive pole -- because the female vagina is the negative pole. If the child is male, the sex center, the penis, will be the positive pole, and the breasts are also there -- the whole mechanism is there -- but they are negative. In the female body a counterpart to the penis exists, the clitoris, but it is non-functional -- it has no function. Physiologists have been raising questions about why there are breasts in the male body when there appears to be no need because a child is not going to be fed. What is the need? They are negative poles. Hence so much attraction of the male mind towards female breasts -- they are positive electricity. So much poetry, literature, painting, sculpture, everything, is concerned with female breasts. Really, it seems man is less concerned with the whole of the feminine body, and more concerned with the breasts. And this is not something new. The oldest primitive paintings in the caves are of breasts, so emphatically of breasts that the whole body is just around them. Breasts are basic. This technique is for women because their positive electricity pole is in the breasts. Really, as far as the vagina is concerned, it is more or less insensitive. The breasts are the most sensitive parts, and the whole creativity of the feminine body is around the breasts. That is why Hindus have been saying that unless a woman becomes a mother she is not fulfilled. The same is not true for men -- no one will say that unless a man becomes a father he is not fulfilled. To be a father is accidental. It may be, it may not be. It is not very basic, and a man can remain without being a father without losing anything. But a woman will lose something because her whole creativity, her whole functioning, comes only when she becomes a mother. When her breasts become the center of her being she becomes total. And she cannot come to the breasts unless a child is there to call. So men marry women to get wives, and women marry men to become mothers -- not to get husbands. Their basic sole interest is to have a child who will call their womanhood. So really, husbands are always afraid, because the moment a child is born they move to the periphery of the woman's interest -- the child becomes the center. So fathers always feel jealous because the children come in-between. And now the woman is more interested in the children than in the father of the children. He has become a peripheral existence -- necessary for survival but non-essential. Now the basic need has been fulfilled. In the West now there is a trend, a fashion, not to feed children directly from the breasts. This is very dangerous because it means that the woman will not come to the creative center of her being. When a man loves a woman he can lover her breasts, he will love them, but he cannot call them mother. Only a small child can call them mother. Or if the love is very deep -- so deep that the husband becomes just like a child -- then it is possible. Then the woman forgets completely that she is just a consort and she becomes a mother to her lover. Then there will be no need for a child; she can become a mother and the center of being can happen near the breasts. This technique says: FEEL THE FINE QUALITIES OF CREATIVITY PERMEATING YOUR BREASTS AND ASSUMING DELICATE CONFIGURATIONS. The whole creativity of feminine existence is rooted in motherhood. That is why women are not interested in any other type of creativity. Man is a creator; woman is not a creator. She has not painted, she has not created great poetry, she has not written big books, she has not created great religions -- she has not done anything really. But man goes on creating, he is mad. He goes on inventing, creating, making, constructing. Tantra says that this is because man is not a creator by nature -- he remains unfulfilled, tense. He wants to become a mother, he wants to become a creator, so he creates poetry, he creates books, he creates many things, he will `mother' many things. But a woman is at ease. If she can really become a mother she is fulfilled, she is not interested. It is only when a woman cannot become a mother, cannot love, cannot really come to the peak of her creativity, that she will start thinking about doing something else. So basically, uncreative women will become creators -- poets and painters -- but they will always be second-rate, they cannot be first-rate. It is just as impossible for them to be creators of paintings and poetry and other things, as it is impossible for man to create a child. He cannot become a mother, that is biologically impossible. And he feels the gap. To fill the gap he goes on doing many things -- but still even a great creator is not as fulfilled, or only very rarely, as a woman is if she really becomes a mother. A Buddha is fulfilled because he has created himself. He is reborn, he has given rebirth to himself, he is a new man, he is both father and mother to himself now. He can feel fulfilled. A woman can feel fulfilled more easily. Her creativity is just around the breasts. That's why all over the world, women are concerned so much with their breasts -- it is as if their whole existence is concentrated there. They are always alert about their breasts -- hiding or exhibiting, but always concerned. The breasts are their most secret part, their treasure, their center of being; of being mother, of being a creator. Shiva says: FEEL THE FINE QUALITIES OF CREATIVITY PERMEATING YOUR BREASTS AND ASSUMING DELICATE CONFIGURATIONS. Just concentrate on the breasts, become one with them, forget the whole body. Move your total consciousness to the breasts and many phenomena will happen to you. If you can do this, if you can concentrate totally near the breasts, the whole body will lose weight, and a very sweet, deep sweetness will envelop you. It will pulsate around you, within you, above, below, everywhere -- a deep feeling of sweetness. Really, all the techniques that have been developed have been developed more or less by man, so they always give centers which are easier for men to follow. As far as I know, only Shiva has given some techniques which are basically for women. A man cannot do this. Really if a man tries to concentrate near the breasts he will become very uneasy. Try it. Even within five minutes you will start perspiring and you will become very uneasy, because male breasts are negative, they will give you negativity. You will feel uneasy, uncomfortable, that something is going wrong in the body, ill. But female breasts are positive. If women concentrate near the breasts, they will feel very happy, very blissful, a sweetness will pervade all over their being and their body will lose gravity. They will feel light, as if they can fly. And with this concentration many things will change: you will become more motherly. You may not become a mother but you will become more motherly. To everyone your relationship will become motherly -- more compassion, more love will happen. But this concentration near the breasts should be done very relaxedly, not tensely. If you are tense about it there will be a division between you and the breasts. Relax and melt into them, and feel that you are no more, that only the breasts are there. If man has to do the same he will have to do it with the sex center, not with the breasts. Hence the importance of the first chakra in all kundalini yogas. He has to concentrate just at the root of the penis -- there he has the creativity, there he is positive. And remember this always: never concentrate on anything negative because with the negative everything negative will follow. With the positive, everything positive will follow. When the two poles of man and woman meet, negative is in the upper part of man, positive is in the lower; and negative is in the lower part of woman and positive in the upper. These two poles of positive and negative meet and a circle is created. That circle is blissful, but it is not ordinary. In ordinary sexual acts, the circle does not happen -- that is why you feel so attracted towards sex, and so repelled also. You feel so much for it, you need it so much, you ask for it so much, but when it is given, when it is there, you feel frustration -- nothing happens. It is possible only when both the bodies are very relaxed and very open to each other without any fear, without any resistance. Then the let-go is so complete that the electricities can merge and meet and become a circle. Then there is a very strange phenomenon.... Tantra has recorded it but you may not have heard of it. This phenomenon is a very strange one. When two lovers really meet and become a circle then a flickering happens. For a moment the lover becomes the beloved and the beloved becomes the lover, and the next moment, again the lover is lover and the beloved is the beloved. The male becomes the female for a moment, then the female becomes the male for the moment -- because the energy is moving, and it has become one circle. So it will happen that the male will be active for a few minutes and then he will relax and the female will become active. That means that now the male energy has passed to the female body and she will act while the male will remain passive. And this will go on. Ordinarily you are man, and woman. In deep love, in deep orgasm, it will happen that for moments man will become woman, and the woman will become man. It will be felt, absolutely felt and recognized, that the passivity changes. In life there is rhythm; in everything there is rhythm. When you take a breath, the breath goes in -- then for a few seconds it stops, there is no movement. Then again it moves, out it goes -- and again there is a stop, a gap, no movement. Movement, no movement, movement. When your heart beats, there is one beat, gap, another beat, gap. The beat means male, the non-beat gap means female. Life is rhythm. When two persons meet, male and female, it becomes a circle: there will be gaps for both. You will be a woman and suddenly there will be a gap and you are no longer a woman, you have become a man. You will be man and woman and man. When these gaps are felt you can feel that you have achieved a circle. This circle is represented in Shiva's symbol-the shiva-linga. This circle is represented by the yoni of Devi and linga of Shiva. It is a circle. It is one of the peak phenomena of two high energies meeting. This technique will be good. FEEL THE FINE QUALITIES OF CREATIVITY PERMEATING YOUR BREASTS AND ASSUMING DELICATE CONFIGURATIONS. Simply relax, move into the breasts, let your breasts become your whole being. Let the whole body be just a situation for the breasts to exist, your body has become secondary, just a background, and the breasts are emphasized. And you are totally relaxing in them, moving in them. Then your creativity will arise. The feminine creativity arises only when the breasts become active. Merge into them and you will feel creativity arising. What does it mean when creativity arises? You will have many visions around you. Buddha and Mahavir have said in their past lives that when they are born their mothers will see certain visions, certain dreams. Because of those dreams, it could be predicted that a Buddha was going to be born. Sixteen visions would follow each other. I have been experimenting with this. If a woman really melts into her breasts, certain visions will follow in a certain sequence. She will start seeing certain things. To different women there will be different sequences, but I will tell you a few. One, there will be figures, human figures, and if the woman is going to give birth to a child, then the figure of the child will appear. If total melting has happened in the breasts then the woman can see what type of child is going to be born to her. The figure will appear, and then it will be more clear. If she is not going to be a mother soon or she is not pregnant, then very unknown scents, perfumes will happen around her. The breasts can become sources of very delicate perfumes which are not of this world, which cannot be created chemically; sounds, harmonious sounds will be heard; all the realms of creativity can appear in new and many configurations. All that has happened to great painters and poets will happen to the woman if she can melt into her breasts. And this will be so real that it will change her total personality -- she will become different. And if she goes on with these visions, by and by they will drop, and a moment will come when nothingness, void, emptiness will happen -- SHUNYATA will happen. This SHUNYATA is the highest of meditations. So remember this: if you are a woman, don't concentrate on the third eye. It will be better for you to concentrate near the breasts -- on the breasts, right on the two nipples of the breasts. Concentrate there. And the second thing: don't concentrate on one breast -- concentrate on both simultaneously. If you concentrate on one, your body will immediately be disturbed. Even paralysis is possible if you concentrate on only one. So just concentrate on both simultaneously, melt into them and allow whatsoever happens to happen. Just go on watching and don't get attached to any rhythm because the rhythms will be very beautiful, just heavenly. Don't get attached. Go on watching them and be a witness. A moment will come when they will start disappearing -- and when SHUNYATA, nothingness, happens, when just space, just space remains and the breasts have disappeared, then you are under the Bodhi tree.
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