Buck Edwards

I want to dance like that in total bliss.

Neem Karoli Baba Osho Sadhguru Mahavtar Babaji Ramana Maharishi Alan Watts Sri Anandamayi Ma Swami Purnanda Bharti Paramahamsa Vishwananda Chidakasha Geeta Both contemporary and old spiritual Gurus.

Now the 112 techniques of the Vigyan Bhairav Tantra. Focus on the starting points of your breath. Concentrate on the moments between breathing in and out. When the breath doesn't move in or out, enlightenment emerges. Breathe in fully, hold it, then exhale completely and pause. Visualize energy, like sunlight, moving from the base chakra to the crown. Ponder on the electric-like energy ascending through the chakras. Reflect on the Sanskrit vowels, first as characters, then sounds, and finally as deep sensations. Direct breath-energy to the top of your mouth, then guide it to the space between your eyebrows. Visualize the five hues of a peacock feather, representing the emptiness of the senses. Whenever you're conscious of something, immerse yourself in that consciousness. With eyes shut, direct your focus inside your head. Reflect on the emptiness within the central spinal channel. Using a specific hand gesture, focus on a point in the forehead until it fades, leading to a supreme state. Reflect on a mark or the end point of the hair bun on your head. Tune into the silent sound, continuous like a flowing river. Chant the sacred sound (ॐ) and focus on the silence that follows. While chanting any mantra, focus on the silence before and after its pronunciation. Listen intently to the continuous notes of musical instruments. Chant seed mantras and immerse in their resonance. Reflect on the vast emptiness in all directions. Ponder on the emptiness above and below. Reflect on the void above, below, and within your heart. Visualize your body as entirely hollow. If immediate contemplation on emptiness is challenging, consider the body's components as filled with void. Visualize your skin as an external barrier with nothing substantial inside. Reflect on the vast space within your heart. Focus on any of these centers: navel, heart, throat, forehead, or crown. Continuously concentrate on the aforementioned centers. Visualize your body being consumed by a fire starting from your right foot. Imagine the whole world engulfed in flames. Reflect on the body and world's elements dissolving into their essence. After refining your breath through specific practices, focus on that energy at the breath's starting points. Reflect on the universe's evolution, then deconstruct it from tangible to intangible. Ponder on your inner self. Visualize the universe as an empty expanse. Focus on the space inside an object, ignoring its boundaries. Gaze upon an open area devoid of trees or structures. Recognize the interval between two thoughts. When one thought ends, prevent the mind from jumping to another. Reflect on the entire body and universe as manifestations of consciousness. Concentrate on the merging of inhalation and exhalation. Visualize the universe and body as filled with joy. Reflect on the joy experienced during magical moments. Using a specific hand gesture, focus on the sensation as energy ascends the central channel. Focus on the sensation between the expansion and contraction of a nerve cluster near the base. During intimacy, immerse in the pleasure and the peak of joy. Even in solitude, relish the joy reminiscent of intimacy. Relish the joy of reuniting with a long-lost friend. Savor the pleasure derived from delicious food and drink. Delight in the joy evoked by music and similar experiences. Direct your attention to where you find peace. Focus on the state transitioning from wakefulness to sleep. Gaze upon the rays emanating from luminous sources. Engage in specific postures and gestures. Sit unevenly, with one side elevated, and relax your limbs. Sit comfortably, arching your arms overhead, and look into your armpits. Fixate on an object and then turn your attention inward. Touch the roof of your mouth with your tongue and produce a silent 'haa' sound. Whether seated or lying down, visualize being unsupported. Sway your body rhythmically. Direct your gaze to the clear, cloudless sky. Visualize the vastness of space within your head. Recognize the three states of consciousness and the fourth that transcends them. Focus on the darkness during a moonless night. With eyes shut, concentrate on the internal darkness. Block one of your senses. Chant the letter अ without additional sounds. At the end of a chant, focus on the silence of a letter. Reflect on the infinite space in every direction as your essence. Pierce a part of your body and concentrate on that spot. Reflect, "Inside me, there's no mind." Understand each element in its true essence. When a desire emerges, dismiss it instantly. Reflect on the question, "Who am I?" When knowledge or desire surfaces, immerse in it. Understand, "From an absolute perspective, all knowledge is baseless and deceptive. In truth, knowledge isn't owned by anyone." Recognize everything as the same consciousness. Stay focused amidst emotions like desire, anger, or envy. Visualize existence as a magical display. Neither focus on pain nor pleasure; stay neutral. Detaching from the body, believe, "I am omnipresent." Understand, "Knowledge and desires emerge both within me and outside." Leaving your body aside, believe your consciousness exists in others. Free your mind from all anchors. Firmly believe, "I am divine, omnipresent, and all-powerful." Reflect, "Just as waves arise from water, everything in the universe emerges from the divine." Spin your body until exhaustion, then remain still. Stare at something without blinking. Blocking certain openings, tune into the silent sound. Gaze into the depths of a well. Reflect, "Wherever the mind wanders, the divine is present. Where can the mind escape to?" Reflect on the consciousness of sensory organs as universal awareness. In moments of intense emotions or sensations, recognize the state akin to enlightenment. Gazing upon a vast landscape, let go of all memories and feel weightless. Stare at an object, gradually withdraw your gaze, and erase its memory. Continuously reflect on the profound emotion arising from deep devotion. When an object is perceived, focus on the emptiness it creates for other objects. When the mind is calm, enlightenment is near. Understand, "The divine is evident everywhere, even in the ordinary. Nothing else exists." With the belief that the divine is omnipresent, remain neutral in all situations. Neither be attached nor repelled by anything. Reflect, "That which is beyond comprehension, void, and omnipresent is the divine." Focus on the vast outer space. Wherever the mind wanders, redirect it, ensuring it remains anchorless. Continuously chant the mantra representing the divine. Reflect on concepts like "I exist, this belongs to me." Continuously chant, "Eternal, omnipresent, without support, master of all." Believe, "The universe is an illusion, like a magical display." Reflect, "In the unchangeable self, how can knowledge or activity exist? The external world relies on knowledge, making it void." Reflect, "The universe is like a reflection, without any true essence." Distance yourself from sensory experiences. Knowledge unveils everything. Recognize the observer and the observed as one.

Haha.

If I say to you, “Observe this flower; observe this flower which I give to you,” you cannot observe it. For a single moment you will see it, and then you will begin to think of something else. It may be about the flower, but it will not be the flower. You may think about the flower, about how beautiful it is — then you have moved. Now the flower is no more in your observation, your field has changed. You may say that it is red, it is blue, it is white... then you have moved. Observation means remaining with no word, with no verbalization, with no bubbling inside — just remaining with. If you can remain with a flower for three minutes, completely, with no movement of the mind, the thing will happen — the beneficence. You will realize. But we are not at all observers. We are not aware, we are not alert; we cannot pay attention to anything. We just go on jumping. This is part of our heritage, our monkey heritage. Our mind is just the growth of the monkey mind, so the monkey moves on. He goes on jumping from here to there. The monkey cannot sit still. That is why Buddha insisted so much on just sitting without any movement, because then the monkey mind is not allowed to go on its way. In Japan they have a particular type of meditation which they call Zazen. The word zazen in Japan means just sitting, doing nothing. No movement is allowed. One is just sitting like a statue — dead, not moving at all

Buddha tried particularly to use this method, so this method has become a Buddhist method. In Buddhist terminology it is known as Anapanasati Yoga. And Buddha’s enlightenment was based on this technique — only this. All the religions of the world, all the seers of the world, have reached through some technique or other, and all those techniques will be in these one hundred and twelve techniques. This first one is a Buddhist technique. It has become known in the world as a Buddhist technique because Buddha attained his enlightenment through this technique. Buddha said, “Be aware of your breath as it is coming in, going out — coming in, going out.” He never mentions the gap because there is no need. Buddha thought and felt that if you become concerned with the gap, the gap between two breaths, that concern may disturb your awareness. So he simply said, “Be aware. When the breath is going in move with it, and when the breath is going out move with it. Do simply this: going in, going out, with the breath.” He never says anything about the latter part of the technique. If I say to you, “Observe this flower; observe this flower which I give to you,” you cannot observe it. For a single moment you will see it, and then you will begin to think of something else. It may be about the flower, but it will not be the flower. You may think about the flower, about how beautiful it is — then you have moved. Now the flower is no more in your observation, your field has changed. You may say that it is red, it is blue, it is white... then you have moved. Observation means remaining with no word, with no verbalization, with no bubbling inside — just remaining with. If you can remain with a flower for three minutes, completely, with no movement of the mind, the thing will happen — the beneficence. You will realize. But we are not at all observers. We are not aware, we are not alert; we cannot pay attention to anything. We just go on jumping. This is part of our heritage, our monkey heritage. Our mind is just the growth of the monkey mind, so the monkey moves on. He goes on jumping from here to there. The monkey cannot sit still. That is why Buddha insisted so much on just sitting without any movement, because then the monkey mind is not allowed to go on its way. In Japan they have a particular type of meditation which they call Zazen. The word zazen in Japan means just sitting, doing nothing. No movement is allowed. One is just sitting like a statue — dead, not moving at all Page 71 — Because you are afraid of being total, you breathe shallowly. You breathe just at the minimum, not at the maximum. That is why life seems so lifeless. If you are breathing at the minimum, life will become lifeless; you are living at the minimum, not at the maximum. You can live at the maximum — then life is an overflowing. But then there will be difficulty. You cannot be a husband, you cannot be a wife, if life is overflowing. Everything will become difficult. If life is overflowing, love will be overflowing. Then you cannot stick to one. Then you will be flowing all over; all dimensions will be filled by you. And then the mind feels danger, so it is better not to be alive. The more you are dead, the more you are secure. The more you are dead, the more everything is in control. You can control; then you remain the master. You feel that you are the master because you can control. You can control your anger, you can control your love, you can control everything. But this controlling is possible only at the minimum level of your energy. Everyone must have felt at some time or other that there are moments when he suddenly changes from the minimum level to the maximum. You go out to a hill station. Suddenly you are out of the city and the prison of it. You feel free. The sky is vast, and the forest is green, and the height touches the clouds. Suddenly you take a deep breath. You may not have observed it. Now if you go to a hill station, observe. It is not really the hill station that makes the change. It is your breathing. You take a deep breath. You say, “Ah! Ah!” You touch the center, you become total for a moment, and everything is bliss. That bliss is not coming from the hill station, that bliss is coming from your center — you have touched it suddenly. You were afraid in the city. Everywhere there were others present and you were controlling. You could not scream, you could not laugh. What a misfortune! You could not sing on the street and dance. You were afraid — a policeman was somewhere around the corner, or the priest or the judge or the politician or the moralist. Someone was just around the corner, so you could not just dance in the street. Bertrand Russell has said somewhere, “I love civilization, but we have achieved civilization at a very great cost.” You cannot dance in the streets, but you go to a hill station and suddenly you can dance. You are alone with the sky, and the sky is not an imprisonment. . Suddenly you take a breath deeply, it touches the center and the bliss. But it is not so for long. Within an hour or two, the hill station will disappear. You may be there, but the hill station will disappear. Your worries will come back. You will begin to think to make a call to the city, to write a letter to your wife, or you will begin to think that since after three days you are going back you should make arrangements. You have just reached and you are making arrangements to leave. You are back. That breath was not from you really; it suddenly happened. Because of the change of situation the gear changed. You were in a new situation, you could not breathe in the old way, so for a moment a new breath came in. It touched the center, and you felt the bliss. Shiva says you are every moment touching the center, or if you are not touching you can touch it. Take deep, slow breaths. Touch the center; do not breathe from the chest — that is a trick. Civilization, education, morality, they have created shallow breathing. It will be good to go deep into the center, because otherwise you cannot take deep breaths. Unless humanity becomes non-suppressive toward sex, man cannot breathe really. If the breath goes deep down to the abdomen, it gives energy to the sex center. It touches the sex center; it massages the sex center from within. The sex center becomes more active, more alive. Civilization is afraid of sex. We do not allow our children to touch their sex centers, their sex organs. We say, “Stop! Don’t touch!” Look at a child when he first touches his sex center, and then say “Stop!” and then observe his breathing. When you say “Stop! Don’t touch your sex center!” the breath will become shallow immediately — because it is not only his hand which is touching the sex center, deep down the breath is touching it. And if the breath goes on touching it, it is difficult to stop the hand. If the hand stops, then basically it is necessary, required, that the breath should not touch, should not go deep. It must remain shallow. We are afraid of sex. The lower part of the body is not only lower physically, it has become lower as a value. It is condemned as “lower.” So do not go deep, just remain shallow. It is unfortunate that we can only breathe downwards. You were appreciating the master and you were feeling good, and you were thinking, “Now the master must be pleased.” And suddenly he takes his staff and begins to beat you — and mercilessly, because Zen masters are merciless. He begins to beat you; you cannot understand what is happening. The mind stops, there is a pause. If you know the technique, you can attain to your self. There are many stories that someone attained buddhahood because the teacher suddenly started beating him. You cannot understand it — what nonsense! How can one attain buddhahood by being beaten by someone, or by being thrown out of the window by someone? Even if someone kills you, you cannot attain buddhahood. But if you understand this technique, then it becomes easy to understand. In the West particularly, in the last thirty or forty years Zen has become very much prevalent — a fashion. But unless they know this technique, they cannot understand Zen. They can imitate it, but imitation is of no use. Rather, it is dangerous. These are not things to be imitated. The whole Zen technique is based on the fourth technique of Shiva. But this is unfortunate. Now we will have to import Zen from Japan because we have lost the whole tradition; we do not know it. Shiva was the expert par excellence of this method. When he came to marry Devi with his barat, his procession, the whole city must have felt the pause... the whole city! Devi’s father was not willing to marry his girl to this “hippie” — Shiva was the original hippie. Devi’s father was totally against him, and no father would permit this marriage. So we cannot say anything against Devi’s father. No father would permit his daughter’s marriage to Shiva. But Devi insisted so he had to agree — unwillingly, unhappily, but he agreed. Then came the marriage procession. It is said that people began to run, seeing Shiva and his procession. The whole barat must have taken LSD,

Watch the gap between two breaths Shiva replies: Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out) — the beneficence. That is the technique: Radiant one, this experience may dawn between two breaths. After breath comes in — that is, down — and just before turning out — that is, going up — the beneficence. Be aware between these two points, and the happening. When your breath comes in, observe. For a single moment, or a thousandth part of a moment, there is no breathing — before it turns up, before it turns outward. One breath comes in; then there is a certain point and breathing stops. Then the breathing goes out. When the breath goes out, then again for a single moment, or a part of a moment, breathing stops. Then breathing comes in. Before the breath is turning in or turning out, there is a moment when you are not breathing. In that moment the happening is possible, because when you are not breathing you are not in the world. Understand this: when you are not breathing you are dead; you are still, but dead. But the moment is of such a short duration that you never observe it. For Tantra, each outgoing breath is a death and each new breath is a rebirth. Breath coming in is rebirth; breath going out is death. The outgoing breath is synonymous with death; the incoming breath is synonymous with life. So with each breath you are dying and being reborn. The gap between the two is of a very short duration, but keen, sincere observation and attention will make you feel the gap. If you can feel the gap, Shiva says, the beneficence. Then nothing else is needed. You are blessed, you have known; the thing has happened. You are not to train the breath. Leave it just as it is. Why such a simple technique? It looks so simple. Such a simple technique to know the truth? To know the truth means to know that which is neither born nor dies, to know that eternal element which is always.

From the book of Tantra Page 60 — Your body is part of the universe. Everything in the body is part of the universe — every particle, every cell. It is the nearest approach to the universe. Breath is the bridge. If the bridge is broken, you are no more in the body. If the bridge is broken, you are no more in the universe. You move into some unknown dimension; then you cannot be found in space and time. So, thirdly, breath is also the bridge between you, and space and time. Breath, therefore, becomes very significant — the most significant thing. So the first nine techniques are concerned with breath. If you can do something with the breath, you will suddenly turn to the present. If you can do something with breath, you will attain to the source of life. If you can do something with breath, you can transcend time and space. If you can do something with breath, you will be in the world and also beyond it. Breath has two points. One is where it touches the body and the universe, and another is where it touches you and that which transcends the universe. We know only one part of the breath. When it moves into the universe, into the body, we know it. But it is always moving from the body to the “no-body,” from the “no-body” to the body. We do not know the other point. If you become aware of the other point, the other part of the bridge, the other pole of the bridge, suddenly you will be transformed, transplanted into a different dimension. But remember, what Shiva is going to say is not Yoga, it is Tantra. Yoga also works on breath, but the work of Yoga and Tantra is basically different. Yoga tries to systematize breathing. If you systematize your breathing your health will improve. If you systematize your breathing, if you know the secrets of breathing, your life will become longer; you will be more healthy and you will live longer. You will be more strong, more filled with energy, more vital, alive, young, fresh. But Tantra is not concerned with that. Tantra is concerned not with any systematization of breath, but with using breath just as a technique to turn inward. One has not to practice a particular style of breathing, a particular system of breathing or a particular rhythm of breathing — no! One has to take breathing as it is. One has just to become aware of certain points in the breathing.

In these one hundred and twelve methods there will be nothing about surrender. Why has Shiva not said anything about surrender? Because nothing can be said. Bhairavi herself, Devi herself, has reached Shiva not through any method. She has simply surrendered. So this must be noted. She is asking these questions not for herself, these questions are asked for the whole humanity. She has attained Shiva. She is already in his lap; she is already embraced by him. She has become one with him, but still she is asking. So remember one thing, she is not asking for herself; there is no need. She is asking for the whole humanity. But if she has attained, why is she asking Shiva? Can she herself not speak to the humanity? She has come through the path of surrender, so she doesn’t know anything about method. She herself has come through love; love is enough unto itself. Love doesn’t need anything more. She has come through love, so she doesn’t know anything about any methods, techniques. That is why she is asking. So Shiva relates one hundred and twelve methods. He also will not talk about surrender because surrender is not a method really. You surrender only when every method has become futile, when you cannot reach by any method. You have tried your best. You have knocked on every door and no door opens, and you have passed through all the routes and no route reaches. You have done whatsoever you can do, and now you feel helpless. In that total helplessness surrender happens. So on the path of surrender there is no method. But what is surrender and how does it work? And if surrender works, then what is the need of one hundred and twelve methods? Then why go into them unnecessarily? — the mind will ask. Then okay! If surrender works, it is better to surrender. Why go on hankering after methods? And who knows whether a particular method will suit you or not? And it may take lives to find out. So it is good to surrender, but it is difficult. It is the most difficult thing in the world. Methods are not difficult. They are easy; you can train yourself. But for surrender you cannot train yourself... no training! You cannot ask how to surrender; the very question is absurd. How can you ask how to surrender? Can you ask how to love? Either there is love or there is not, but you cannot ask how to love. And if someone tells you and teaches you how to love, remember, then you will never be capable of love. Once a technique is given to you for love, you will cling to the technique. That is why actors cannot love. They know so many techniques, so many methods — and we are all actors. Once you know the trick how to love, then love will not flower because you can create a facade, a deception. And with the deception you are out of it, not involved. You are protected. Love is being totally open, vulnerable. It is dangerous. You become insecure. We cannot ask how to love, we cannot ask how to surrender. It happens! Love happens, surrender happens. Love and surrender are deeply one. But what is it? And if we cannot know how to surrender, at least we can know how we are maintaining ourselves from surrendering, how we are preventing ourselves from surrendering. That can be known and that is helpful. How is it that you have not surrendered yet? What is your technique of non-surrendering? If you have not fallen in love yet, then the real problem is not how to love. The real problem is to dig deep to find out how you have lived without love, what is your trick, what is your technique, what is your structure — your defense structure, how you have lived without love. That can be understood, and that should be understood. First thing: we live with the ego, in the ego, centered in the ego. I am without knowing who I am. I go on announcing, “I am.” This “I-am-ness” is false, because I do not know who I am. And unless I know who I am, how can I say “P? This “T” is a false “I.” This false “T” is the ego. This is the defense. This protects you from surrendering. You cannot surrender, but you can become aware of this defense measure. If you have become aware of it, it dissolves. By and by, you are not strengthening it, and one day you come to feel, “I am not.” The moment you come to feel “I am not,” surrender happens. So try to find out whether you are. Really, is there any center in you that you can call your “T’?. Go deep down within yourself, go on trying to find out where is this “I,” where is the abode of this ego. Rinzai went to his master and he said, “Give me freedom!” The master said, “Bring yourself. If you are, I will make you free. But if you are not, then how can I make you free? You are already free. And freedom,” his master said, “is not your freedom. Really, freedom is freedom from you. So go and find out where this ‘I’ is, where you are, then come to me. This is the meditation. Go and meditate.” So the disciple Rinzai goes and meditates for weeks, months, and then he comes. Then he says, “I am not the body. Only this much I have found.” So the master says, “This much you have become free. Go again. Try to find out.” Then he tries, meditates, and he finds that “I am not my mind, because I can observe my thoughts. So the observer is different from the observed — I am not my mind.” He comes and says, “I am not my mind.” So his master says, “Now you are three-fourths liberated. Now go again and find out who you are.” So he was thinking, “I am not my body. I am not my mind.” He had read, studied, he was well informed, so he was thinking, “I am not my body, not my mind, so I must be my soul, my atma.” But he meditated, and then he found that there is no atman, no soul, because this atma is nothing but your mental information — just doctrines, words, philosophies. So he came running one day and he said, “Now I am no more!” Then his master said, “Am I now to teach you the methods for freedom?” Rinzai said, “I am free because I am no more. There is no one to be in bondage. I am just a wide emptiness, a nothingness.” Only nothingness can be free. If you are something, you will be in bondage. If you are, you will be in bondage. Only a void, a vacant space, can be free. Then you cannot bind it. Rinzai came running and said, “I am no more. Nowhere am I to be found.” This is freedom. And for the first time he touched his master’s feet — for the first time! Not actually, because he had touched them many times before also. But the master said, “For the first time you have touched my feet.” Rinzai asked, “Why do you say for the first time? I have touched your feet many times.” The master said, “But you were there, so how could you touch my feet while you were already there? While you are there how can you touch my feet?” The “I” can never touch anybody’s feet. Even though it apparently looks like it touches somebody’s feet, it is touching its own feet, just in a round-about way. “You have touched my feet for the first time,” the master said, “because now you are no more. And this is also the last time,” the master said. “The first and the last.”

From page 42, Tantra says that these same energies are to be transformed. It can be said in this way: if you are against the world, then there is no nirvana — because this world itself is to be transformed into nirvana. Then you are against the basic energies which are the source. So tantric alchemy says, do not fight, be friendly with all the energies that are given to you. Welcome them. Feel grateful that you have anger, that you have sex, that you have greed. Feel grateful because these are the hidden sources, and they can be transformed, they can be opened. And when sex is transformed it becomes love. The poison is lost, the ugliness is lost. The seed is ugly, but when it becomes alive it sprouts and flowers. Then there is beauty. Do not throw away the seed, because then you are also throwing the flowers in it. They are not there yet, not yet manifest so that you can see them. They are unmanifest, but they are there. Use this seed so that you can attain to flowers. So first let there be acceptance, a sensitive understanding and awareness. Then indulgence is allowed. One thing more which is really very strange, but one of the deepest discoveries of Tantra, and that is: whatsoever you take as your enemies — greed, anger, hate, sex, whatsoever — your attitude that they are enemies makes them your enemies. Take them as divine gifts and approach them with a very grateful heart. For example, Tantra has developed many techniques for the transformation of sexual energy. Approach the sex act as if you are approaching the temple of the divine. Approach the sex act as if it is prayer, as if it is meditation. Feel the holiness of it. That is why in Khajuraho, in Puri, in Konark, every temple has maithun, intercourse sculptures. The sex act on the walls of temples seems illogical, particularly for Christianity, for Islam, for Jainism. It seems inconceivable, contradictory. How is the temple connected with maithun pictures? On the outer walls of the Khajuraho temples, every conceivable type of sex act is pictured in stone. Why? In a temple it doesn’t have any place, in our minds at least. Christianity cannot conceive of a church wall with Khajuraho pictures. Impossible! Modern Hindus also feel guilty because the minds of modern Hindus are created by Christianity. They are “Hindu-Christians” — and they are worse, because to be a Christian is good, but to be a Hindu-Christian is just weird. They feel guilty. One Hindu leader, Purushottamdas Tandon, even proposed that these temples should be destroyed, that they do not belong to us. Really, it looks like they do not belong to us because Tantra has not been in our hearts for a long time, for centuries. It has not been the main current. Yoga has been the main current, and for yoga Khajuraho is inconceivable — it must be destroyed. Tantra says, approach the sex act as if you are entering a holy temple. That is why they have pictured the sex act on their holy temples. They have said, approach sex as if you are entering a holy temple. Thus, when you enter a holy temple sex must be there in order that the two become conjoined in your mind, associated. Then you can feel that the world and the divine are not two fighting elements, but one. They are not contradictory, they are just polar opposites helping each other. And they can exist only because of this polarity. If this polarity is lost, the whole world is lost. So see the deep oneness running through everything. Do not see only the polar opposites, see the inner running current which makes them one. For Tantra everything is holy. Remember this, for Tantra everything is holy; nothing is unholy. Look at it this way: for an irreligious person, everything is unholy; for so-called religious persons something is holy, something is unholy. For Tantra, everything is holy. One Christian missionary was with me a few days ago and he said, “God created the world.” So I asked him, “Who created sin?” He said, “The devil.” Then I asked him, “Who created the devil?” Then he was at a loss. He said, “Of course, God created the devil.” The devil creates sin and God creates the devil. Then who is the real sinner — the devil or God? But the dualist conception always leads to such absurdities. For Tantra God and the devil are not two. Really, for Tantra there is nothing that can be called “devil,” everything is divine, everything is holy. And this seems to be the right standpoint, the deepest. If anything is unholy in this world, from where does it come and how can it be? So only two alternatives are there. First, the alternative of the atheist who says everything is unholy. This attitude is okay. He is also a nondualist; he sees no holiness in the world. Then there is the tantric’s alternative — he says everything is holy. He is also a non-dualist. But between these two are the so-called religious persons, who are not really religious. They are neither religious nor irreligious because they are always in a conflict. Their whole theology is just to make ends meet, and those ends cannot meet. If a single cell, a single atom in this world is unholy, then the whole world becomes unholy, because how can that single atom exist in a holy world? How can it be? It is supported by everything; to be, it has to be supported by everything. And if the unholy element is supported by all the holy elements, then what is the difference between them? So either the world is holy totally, unconditionally, or it is unholy; there is no middle path. Tantra says everything is holy, that is why we cannot understand it. It is the deepest non-dual standpoint — if we can call it a standpoint. It is not, because any standpoint is bound to be dual. It 1s not against anything, so it is not any standpoint. It is a felt unity, a lived unity. These are two paths, Yoga and Tantra. Tantra could not be so appealing because of our crippled minds. But whenever there is someone who is healthy inside, not a chaos, Tantra has a beauty. Only he can understand what Tantra is. Yoga has appeal, an easy appeal, because of our disturbed minds. Remember, it is ultimately your mind which makes anything attractive or unattractive. It is you who is the deciding factor. These approaches are different. I am not saying that one cannot reach through yoga. One can reach through yoga also, but not through the yoga which is prevalent. The yoga which is prevalent is not really yoga, but the interpretation of your diseased minds. Yoga can be authentically an approach toward the ultimate, but that too is only possible when your mind is healthy, when your mind is not diseased and ill. Then yoga takes a different shape. For example, Mahavira was on the path of yoga, but he was not really suppressing sex. He had known it, he had lived it, he was deeply acquainted with it. But it became useless to him, so it dropped. Buddha was on the path of yoga, but he had lived through the world, he was deeply acquainted with it. He was not fighting. Once you know something you become free from it. It simply drops like dead leaves dropping from a tree. It is not renunciation; there is no fight involved at all. Look at Buddha’s face — it doesn’t look like the face of a fighter. He has not been fighting. He is so relaxed; his face is the very symbol of relaxation... no fight. Look at your yogis. The fight is apparent on their faces. Deep down much turmoil is there — right now they are sitting on volcanoes. You can look in their eyes, in their faces, and you will feel it. Deep down somewhere they have suppressed all their diseases; they have not gone beyond. In a healthy world, where everyone is living his life authentically, individually, not imitating others but living his own life in his own way, both are possible. He may learn the deep sensitivity which transcends desires; he may come to a point where all desires become futile and drop. Yoga can also lead to this, but to me yoga will lead to it in the same world where Tantra can lead to it — remember this. We need a healthy mind, a natural man. In that world where a natural man is, Tantra and Yoga also, will lead to transcendence of desires. In our so-called ill society, neither Yoga nor Tantra can do this, because if we choose Yoga we do not choose it because desires have become useless — no! They are still meaningful; they are not dropping by themselves. We have to force them. If we choose Yoga, we choose it as a technique of suppression. If we choose Tantra, we choose Tantra as a cunningness, as a deep deception — an excuse to indulge. So with an unhealthy mind neither Yoga nor Tantra can work. They will both lead to deceptions. A healthy mind, particularly a sexually healthy mind, is needed to start with. Then it is not very difficult to choose your path. You can choose Yoga, you can choose Tantra. There are two types of persons basically, male and female. I do not mean biologically, but psychologically. For those who are psychologically basically male — aggressive, violent, extrovert — yoga is their path. For those who are basically feminine, receptive, passive, non-violent, Tantra is their path. So you may note it: for Tantra, Mother Kali, Tara, and so many devis, bhairavis — female deities — are very significant. In Yoga you will never hear mentioned any name of a feminine deity. Tantra has feminine deities; yoga has male gods. Yoga is outgoing energy; Tantra is energy moving inwards. So you can say in modern psychological terms that Yoga is extrovert and Tantra is introvert. So it depends on the personality. If you have an introverted personality, then fight 1s not for you. If you have an extroverted personality, then fight is for you. But we are just confused, we are just in a mess; that is why nothing helps. On the contrary, everything disturbs. Yoga will disturb you, Tantra will disturb you. Every medicine is going to create a new illness for you because the chooser is ill, diseased; so the result of his choice will be illness. So I do not mean that through Yoga you cannot reach.I emphasize Tantra only because we are going to try to understand what Tantra is.

From Osho's book on Tantra — So Tantra says, accept whatsoever you are. You are a great mystery of many multidimensional energies. Accept it, and move with every energy with deep sensitivity, with awareness, with love, with understanding. Move with it! From page 40 Tantra says there is no duality; it is only an appearance. So why help appearance to grow stronger? Tantra asks, why help this appearance of duality to grow stronger? Dissolve it this very moment! Be one! Through acceptance you become one, not through fight. Accept the world, accept the body, accept everything that is inherent in it. Do not create a different center in yourself, because for Tantra that different center is nothing but the ego. Do not create an ego. Just be aware of what you are. If you fight, then the ego will be there. So it is difficult to find a yogi who is not an egoist. And yogis may go on talking about egolessness, but they cannot be egoless. The very process they go through creates the ego. The fight is the process. If you fight, you are bound to create an ego. And the more you fight, the more strengthened the ego will be. And if you win your fight, then you will achieve the supreme ego. Tantra says, no fight! Then there is no possibility of the ego. If we understand Tantra there will be many problems, because for us, if there is no fight there is only indulgence. No fight means indulgence for us. Then we become afraid. We have indulged for lives together and we have reached nowhere. But for Tantra indulgence is not “our” indulgence. Tantra says indulge, but be aware.

Vigyan Bhairav Tantra. Beautiful quotes from osho books. You feel that the The ground underneath is dissolving. Being twice born. The disciple must be in feminine receptivity. I'm existence and they perfectly understand me.

I see.

6.30 - 7 am on most days.

Nuggets from this video - Only if you are liberated, you can liberate others. He was traveling different realities and meeting different beings. Bhakti marg Love for the divine. Om chanting We need the Guru Or else we get stuck in the maze Transcending the Ego Path of happiness is a choice Don't pay attention to negativity Get out of the glory mindset Appreciate what you have Devote your life to the collective Give the credit to God

You could complain about what women want or you could approach a ton of women and find someone compatible to you, it's your choice.

I mean there are men who would want to date a woman breaking a beer bottle on a man's head over me because she is hotter than me. High quality women are more reserved when it comes to dating, they don't want to take too many risks. They value themselves and their time and don't want to be screwed over by a fuckboy. Same goes for high quality men.

That's insane. What if Trump loses...

Also expand your social circle.

Being a man is a tough job.

I liked his point.

Yoga Paramhansa Yogananda.

Sat chit Ananta. Love this.

Spiritual value. Knowledge value. Aesthetic appeal. Containment. Emotional companionship, sexual satisfaction, affection, mastery, belongingness, leadership, charisma, honor, boldness, she wants to submit and worship her man, she wants to know the why she is worshipping him. He plays a master role in her life. For men a career plays an important role as they don't base their value on women, they can be independent of it. Men need a purpose to strive for and they are very focused on this. For women, the aesthetic aspects of life are more important, for her the man in her life plays a central role in her life, she thinks about him constantly, she wants to know that he is dependable, he is her source, that's why a lot of women are attracted to leadership oriented men because the woman relies on his masculine energy,she wants to flow with him, she wants to be led by him, she wants him to take the initiative, if he doesn't have the qualities and values she wants, she will be disappointed by him and subsequently lose attraction for him. He can initially attract her with his personality, charisma, confidence, sex and emotional roller coaster, but he needs a value subset to continue the attraction going. It's a full tkme job for him that's why a lot of men get tired of attracting and keeping women, because it's not easy to hold down feminine devotion. He needs a lot as a man to keep the attraction going. The initial pull off is easy yet the process is tough. He can get a one night with her but long term is a lot of hard work. A lot of women lose attraction and interest over time. Charisma alone is not enough. She needs energetic connection. She wants to admire him deeply. He should be able to give her the fodder to keep up her admiration for him. A woman is looking for something in a man, she wants him as a package, not just an attractive man with a dick. She wants the whole thing. For a woman, her man is her dream. So obviously he means a lot to her. If she is holding him in such high regard then obviously her expectations are high, she wants to know why he is the man of her dreams and he sort of proves it through his actions. That's his value.