Spatiality: May 2011

Friday, 20 May 2011

The Yin, Yang and Hara of Macrobiotics

(Italics are this blogger's comments.)

Yin and Yang - the in and out, expansion and contraction of creation, the breathing, the earthly and cosmic forces. I like this way of explaining the positive and negative, the opposites of life. Balance of the two equals equanimity and peace, and according to Mr. Kushi, so much more! But, as always, I enjoy these concepts put forth, but take any neatly contained answer to existence with a grain of salt.

When you hear the term "Macrobiotics" you may think that it is just another way of eating. Yes, there is a recommended way of eating, which is: 50% of every meal should be whole cereal grains, 5% soup-not too salty, 20-30% in-season vegetables, 10-15% cooked beans and seaweed; beverages should include roasted bancha twig tea, Mu tea, dandelion tea, cereal grain or coffee and traditional tea that is not artificially produced or fragrant. This way of eating, though, is based on a much deeper understanding of the universe and the forces which mould, guide and affect us; the Yin (expansion) and Yang (contraction) of it all; and on the belief that inifinte space is in human consciousness. Mr.Kushi states that through practicing macrobiotics we refine the condition of the body, which, if not clouded by toxins and rough vibrations, becomes more sensitive allowing us to recover our infinte memory and actually catch vibrations from infinity! I believe this is what we do in Zen, mindfulness, meditation, etc. And my question, after reading Mr. Kushi's words, is who or what, then, starts and stops the charging of our bodies, resulting in death?

The following Charts and text from "Natural Healing through Macrobiotics" by Michio Kushi, Japan Publications Inc., 1978.

RE the above chart and the one below:

"Meridians occur universally in nature. eg, lines on a leaf show presence of meridians, as do the ridges of a cactus, and the earth contains a network of energy lines. Human body has 12 major pairs of meridians. The meridians are created as a result of the electromagnetic charge existing between heaven and earth. (how does he know this?) The universe, or heaven generates a centripetal force which enter the body through the hair spiral, while the expanding force produced by the earth's rotation enters through the genitals. After entering through the hair spiral, heaven's force charges the midbrain. This charge is distributed to the cells of the brain, and results in the formation of images and thoughts, similar to the way in which a television creates an image and sound. Proceeding downward, heaven's force charges the area deep inside the mouth and the root of the tongue, then charges and vitalizes the vocal cords, the thyroid and parathyroid glands. (this all sounds quite logical)
"Proceeding further, it charges the heart and surrounding area resulting in continuous beating, as well as the movments of breathing. The stomach is the next major region to be activated by heaven's force and from there, energy is distributed to the liver, spleen, gall bladder, pancreas and kidneys stimulating their functions.
"Heaven's force then charges the region deep inside the small intestine, known in the Orient as the Hara, creating rhythmic movements and absorption of foodstuffs. Heaven's force exits through the region of the sexual organs. (could this explain how the yogis who live solely on prana can do it?)
"Women also receive heaven's force, but this is superseded in the lower region of the body by earth's expanding force. Earth's upward moving force creates the female uterus. Earth's force continues upward to the Hara region, where it collides with heaven's descending force, creating spirals known as the ovaries. Both forces collide again at the heart region creating the breast spirals. Earth's force is stronger in women, so their voices tend to have a higher pitch.
"The meridians radiate outward from the main heaven-earth channel and channel electromagnetic current to and from each of the body's organs."
(And to think this all going on while we get caught up in our thoughts and fantasies!)

From pages 141-142: "Infinity has two dimensions - infinite space and infinite time. Infinite space comprises the Yin aspect of infinity, since it is contantly expanding in all directions. Infinite space is the source of all images and vibrations, and these are being continually dispatched to every galaxy, planet and object in the universe. (so our slightest movement affects all..mind boggling!)

"The second aspect of infinity is the beginningless and endless stream of time. In comparison to space, time is Yang, serving to condense or gather together all phenomena. Since we are replicas of the infiinite universe, our capacity includes both of these aspects. Infinite space appears in the human consciousness as the infinite capacity for love, which is an expanding or embracing phenomenon. Infinite time manifest as our capacity for infinite memory.

"Both of these capacities can be linked in the form of a cross, with infinite love representing the vertical dimension of space, and infinite memory representing the horizontal dimension of time. At the center of this figure is the human body, and these lines extend infinitely outward ffrom there. As we continue to eat macrobiotically, our condition becomes increasingly refined, and we are not disturbed by toxins, cloudy vision, or by the rough vibrations of other people....we become increasingly sensitive, we start to recover our infinite memory, meaning that we start to catch vibrations from infinity. At the same time, we begin to dispatch our image or dream, which exists in the form of vibration back out toward infinity. ("With our thoughts we create the world."~Buddha) While we are living here in the form of a human being on this tiny planet known as the earth, we begin to know what is taking place millions of light ears away, as well as what occurred billions of years ago or what will occur billions of years from now. This ability is known popularly as "universal consciousness." (See what I mean by 'macrobiotics' being so much more than diet!)

"Universal consciousness if often though of in terms of more sentimental expressions such as universal love, etc. Although it includes this, it can be thought of more as the power of insight or understanding which extends beyond this solar system and galaxy, and beyond millions of galaxies and through to the dimensions of infinite space and time. These capacities do not require any special training to develop, but evolve naturally through the practice of macrobiotics. By eating small quanities of good food, chewing very well, and keeping busy, we develop our capacity to receive vibration from infinity and to dispatch vibration back to infinity. This process depends on the quality and coordination of the body, which should ideally function as a finely-tuned instrument for receiving and dispatching infinite vibrations. This very simple method is the most universal way of developing the unlimited capacities of human consciousness." (So, according to Mr. Kushi, you are what and how you eat! And on this depends your quality of spaciousness and consciousness?!?)

Tuesday, 17 May 2011

Glimpses and Aids to "Reality" Come From Here, There and Everywhere

M.C. Escher's Sky and Water

Whatever it is that is creating this supposed manifestation of whatever it is, we are it. Being it, we cannot hide from it. We are one substance shaped into infinite forms. We may seem to forget it, but it comes with built in reminders at every turn...we are constantly bombarded with clues and hints to figure it out. Books, quotes, movies, friends, strangers, nature, mind-altering plants are created by "us" to do just that. The Cosmic game of hide and seek. And when we do figure it out, according to Buddha, we will laugh at how obvious it was all along.

Share what has given you glimpses or helped in your 'search,' in the comments, if you like.

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One brief experience came to me in 1988 and the memory keeps inspiring: After satsang at a friend's home with Pundit Ravi Shankar, known as Punditji (Art of Living), while walking home under a clear night sky, it suddenly seemed as the body was moving, yet "I" wasn't. Such peace, fearlessness and, as strange as it sounds, solidity! This re-surfaced memory of experiences of something similar as a teenager, quite often while 'falling' asleep.

This experience was explained to me by another companion, even closer to the heart than the Vijnana Bhairava is to me, and which constantly brings comfort and clarity; "The Teachings of the Compassionate Buddha, edited by E.A. Burtt." Page 199.
"If a man....can only regard the five aggregates of his consciousness as void, the four elements which compose his body as not constituting an ego, his true mind as formless and still....true nature not as something which commenced at his birth and will perish at his death but as remaining utterly motionless...."

Just a few other passages that kept 'me' going through the years:

Pg. 201 " If you do not seek, that is enough. Who told you to eliminate anything? Observe the Void which lies before your eyes. How can you set about eliminating it?"

Pg. 202:  "We merely talk about 'studying the Way,' using the phrase simply as a term to arouse people's interest. In fact, the Way cannot be studied. If concepts based on study are retained, they only result in the Way being misunderstood."

Pg. 203: "To know that in reality there is not the smallest thing which can be grasped is called supreme, perfect wisdom."

AND: "It is because you people, on hearing of transmission from mind to mind, take it to mean that there is something to be obtained, that Bodhidharma said:
                                "'The nature of the mind, when understood,
                                  No human words can compass or disclose,
                                  Enlightenment is naught to be obtained,
                                  And he that gains it does not say he knows.'"

"The struggle between "for" and "against" is the mind's worst disease." ~ from Seng Ts'an's Poem on Trust in the Heart. In which case, to me, means most of us are dis-eased.

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Another time I was given an experience that I call, the spiralling of thought to beyond thought. This came through LSD and was pre-reading or knowledge of any of Buddha's teachings. When these teachings did come into my life I realized, or felt, that through that experience, I had been shown how thoughts do indeed keep the ball rolling, so to speak.

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                                         Sarah: "Who are you, really?"
                                         Preacher: "Well, it really doesn't matter, does it?"
                                                 ~ from the movie, Pale Rider

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Rainbows are glimpses and hints at our true nature of colourlessness and emptiness until form allows 'us' to be 'seen.'
"As space is recognized when lit by sunrays, so is Shiva recognized through the energy of Shakti which is the essence of the Self." ~ Vijnana Bhairava

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The title says it all. But here are a few excerpts from this simple, yet profound, guidebook to re-cognizing truth:

"One has to allow the illusory self to die again and again. This death is deeper than physical death. This death allows all of our anguish to dissolve forever. It is not the end of something. It is the beginning of a life where the flower of love and intelligence blossoms."

"Many people suffer because of anger, hatred and judgement. All these problems spring from the mistaken notion of what and who we are. This idea of "self," "me" and "mine" is the source of our inner struggle. It is like an author creating relentless agony in our conscioussness."

"Perhaps this sounds like a lot of work, like an arduous insurmountable task. It isn't when we find the secret ingredient. That is to know that this "I" is a fictitious entity that is always ready to wither away the moment we stop sustaining it. We don't have to go to a holy place to experience this. All we have to do is simply sit and pay attention to our breath, allowing ourselves to let go of all of our fantasies and mental images."

"..truth's mantra is "It's your fantasy." When we feel like we are suffering, it's our fantasy. When we feel like we are awakening, it's our fantasy. That's what the truth is always shouting and uttering as an eternal mantra because the truth has only one intention and that is to awaken all of us. So it's divine eternal mantra is "Hey, it's your fantasy." That is all it is saying in each and every moment."

"If we want to realize the truth, the first thing to remember is that we don't have to do anything. No sacred dances, no secret mantras, no religious conversions. We just sit quietly wherever we find ourselves and simply don't do anything. This is most important. Don't do anything. We look directly and see what is true in that moment without labeling or judging anything. Now we see the truth that is beyond our fantasies. We also see that our mind is a conglomeration of mental events, fleeting and insubstantial. At that moment it is impossible to become attached to any personal story line. This is a perfect moment. It lacks nothing. That recognition brings about a sense of inexhaustible joy. We might feel like we want to get up and dance wildly. If so, do it and call it sacred dance."

So we don't need to use sacred dances to achieve liberation...but we may feel like doing one after!

Sunday, 15 May 2011

Vijnanabhairava: 112 approaches to Reality

A lifelong companion of mine that I picked up in the early 1980s, told me that I had been spontaneously practicing some fairly esoteric techniques that I thought I had just made up to deal with some anxious situations. This companion was Jaideva Singh's "Vijnanabhairava or Divine Consciousness: A treasury of 112 types of Yoga."

This was the first English translation of this ancient text carried out by Mr. Singh under the watchful eye of his guru, Swami Laksmana Joo, who taught the book to him word by word. Each verse of Sanskrit is printed in Devanagari and Roman script, and is followed by an English translation and notes.

"There is hardly any other book on yoga which has described so many ways of approach to the Central Reality that is present in each man as his essential Self....Since the yogas in the book are based on tenets of non-dualistc Saiva Philosophy, the reader will do well to read author's Introductory portion of the Pratyabhijnahrdayam or the Siva-sutras before studying this book."~Jaideva Singh

But here is another version that is fairly clear and simple. Translated from the french version of Daniel Odier by Jeanric Meller. (via http://www.scribd.com/)

Vijñânabhairava Tantra

Bhairava and Bhairavî, lovingly united in the same knowledge, left the undifferentiated state so their dialog may enlighten all beings.

1. Bhairava’s Shakti, Bhairavî, said:
O God, who manifests the universe and makes light of this manifestation, you are none else than my Self. I have received the teachings of the Trika which is the quintessence of all the scriptures. However, I still have some doubts.

2-4. O God, from the standpoint of absolute reality, what is the essential nature of Bhairava? Does it reside in the energy of the phonemes? In the realization of Bhairava’s essential nature? In a particular mantra? In the three Shakti? In the presence of the mantra which lives in every word? In the power of the mantra present in each particle of the universe? Does it reside in the chakras? In the sound Ha? Or is it only the Shakti?

5-6. That which is composed, is it born out of both immanent and transcendent energy, or only out of immanent energy? If it were the product of transcendent energy only, then transcendence itself would have no object. Transcendence cannot be differentiated in sounds and particles for its undivided nature cannot be expressed in the many.

7-10. O Lord, may your grace do away with my doubts!

Excellent! Your questions, O Beloved, are the essence of the Tantras. I will reveal to you a secret teaching. All that is perceived as a composed form of the sphere of Bhairava must be considered as phantasmagoria, magical illusion, a ghost city hanging in the sky. Such a description only aims to drive those who fall prey to illusion and mundane activity towards contemplation. Such teachings are meant for those who are interested in rituals and external practices and stuck in duality.

11-13. From an absolute standpoint, Bhairava is not associated with letters, nor with phonemes, nor with the three Shakti, nor with breaking through the chakras, nor with any other belief, and Shakti does not constitute his essence. All these concepts taught in the scriptures are aimed at those whose mind is still too immature to grasp the supreme reality. They are mere appetizers meant to spur aspirants toward ethical behavior and spiritual practice so that they can realize some day that the ultimate nature of Bhairava is not separate from their own Self.

14-17. Mystical ecstasy isn’t subject to dualistic thought, it is completely free from any notion of location, space or time. This truth can only be touched by experience. It can only be reached by those entirely freed from duality and ego, and firmly, fully established in the consciousness of the Self. This state of Bhairava is filled with the pure bliss of unity between tantrika and the universe. Only this state is the Shakti. In the reality of one’s own nature thus recognized, containing the entire universe, one reaches the highest sphere. Who then could be worshipped? Who then could be fulfilled by this worship?
Only this condition recognized as supreme is the great Goddess.

18-19. Since there is no difference between the Shakti and the one who embodies her, nor between substance and object, the Shakti is identical to the Self. The energy of the flames is nothing but the fire. All distinction is but a prelude to the path of true knowledge.

20-21. The one who reaches the Shakti grasps the non-distinction between Shiva and Shakti and enters the door to the divine. As space is recognized when illuminated by sun rays, so Shiva is recognized through the energy of Shakti, which is the essence of the Self.

22-23. O supreme God! You who bear a trident and a garland of skulls, how to reach the absolute plenitude of the Shakti which transcends all notions, all descriptions and abolishes time and space? How to realize this non-separation from the universe? In what sense is it said that the supreme Shakti is the secret door to the state of Bhairava? Can you answer in common language these absolute questions?

24. The supreme Shakti reveals herself when inbreath and outbreath are born and die at the two extreme points, top and bottom. Thus, between two breaths, experience infinite space.

25. Between inbreath and outbreath, between stopping and going, when breath stands still at the two extreme points, inner heart and outer heart, two empty spaces will be revealed to you: Bhairava and Bhairavî.

26. With a relaxed body when exhaling and inhaling, lose your mind and perceive your heart, the energy center where the absolute essence of Bhairava flows.

27. When you have breathed in or out completely, when the breath movement stops on its own, in this universal lull, the thought of "me" disappears and the Shakti reveals herself.

28. Consider the Shakti as bright, subtler and subtler light, carried upwards through the lotus stem, from center to center, by the energy of the breath. When it subsides in the upper center, it is Bhairava's awakening.

29. The heart opens up and, from center to center, Kundalini rushes up like lightening. Then Bhairava's glory is manifested.

30. Meditate on the twelve energy centers, the twelve related letters and free yourself from materiality to reach the supreme subtlety of Shiva.

31. Focus your attention between your eyebrows, keep your mind free from any dualistic thought, let your form be filled with breath essence up to the top of your head and there, soak in radiant spatiality.

32. Imagine the five colored circles of a peacock feather to be your five senses disseminated in unlimited space and reside in the spatiality of your own heart.

33. Void, wall, whatever the object of contemplation, it is the matrix of the spatiality of your own mind.

34. Close your eyes, see the whole space as if it were absorbed in your own head, direct your gaze inward and there, see the spatiality of your true nature.

35. The inner channel is the Goddess, like a lotus stem, red inside, blue outside. It runs across your body. Meditating on its internal vacuity, you will reach divine spatiality.

36. Plug the seven openings of your head with your fingers and merge into the bindu, the infinite space between your eyebrows.

37. If you meditate in your heart, in the upper center or between your eyes, the spark which will dissolve discursive thought will ignite, like when brushing eyelids with fingers. You will then melt into supreme consciousness.

38. Enter the center of spontaneous sound which resonates on its own like the uninterrupted sound of a waterfall. Or, sticking your fingers in your ears, hear the sound of sounds and reach Brahman, the immensity.

39. O Bhairavî, sing OM, the mantra of the love union of Shiva and Shakti, slowly and consciously. Enter the sound and when it fades away, slip into freedom of being.

40. Focus on the emergence or the disappearance of a sound, then reach the ineffable plenitude of the void.

41. By being totally present to song, to music, enter spatiality with each sound which rises and dissolves into it.

42. Visualize a letter, let yourself be filled by its radiance. With open awareness, enter first the sonority of the letter, then a subtler and subtler sensation. When the letter dissolves into space, be free.

43. When you contemplate the luminous spatiality of your own body radiating in every direction, you free yourself from duality and you merge into space.

44. If you contemplate simultaneously spatiality above and at the base, then bodiless energy will carry you beyond dualistic thought.

45. Reside simultaneously in the spatiality at the base, in your heart at above your head. Thus, in the absence of dualistic thought, divine consciousness blossoms.

46. In one moment, perceive non-duality in one spot of your body, penetrate this limitless space and reach the essence freed from duality.

47. O gazelle-eyed one, let ether pervade your body, merge in the indescribable spatiality of your own mind.

48. Suppose your body to be pure radiant spatiality contained by your skin and reach the limitless.

49. O beauty! Senses disseminated in your heart space, perceive the essence of the Shakti as indescribably fine gold powder which glitters in your heart and from there pours into space. Then you will know supreme bliss.

50. When your body is pervaded with consciousness, your one-pointed mind dissolves into your heart and you penetrate reality.

51. Fix your mind in your heart when engaged in worldly activity, thus agitation will disappear and in a few days the indescribable will happen.

52. Focus on a fire, fierier and fierier, which raises from your feet and burns you entirely. When there is nothing left but ashes scattered by the wind, know the tranquillity of space which returns to space.

53. See the entire world as a blazing inferno. Then, when all has turned into ashes, enter bliss.

54. If subtler and subtler tattvas are absorbed into their own origin, the supreme Goddess will be revealed to you.

55. Reach an intangible breath focused between your eyes, then when the light appears let the Shakti come down to your heart and there, in the radiant presence, at the moment of sleep, attain the mastery of dreams and know the mystery of death itself.

56. Consider the entire universe to be dissolving in subtler and subtler forms until it merges into pure consciousness.

57. If, boundless in space, you meditate on Shiva tattva which is the quintessence of the entire universe, you will know ultimate ecstasy.

58. O Great goddess, perceive the spatiality of the universe, and become the jar which contains it.

59. Look at a bowl or a container without seeing its sides or the matter which composes it. In little time become aware of space.

60. Abide in an infinitely spacious place, devoid of trees, hills, dwellings. Let your gaze dissolve in empty space, until your mind relaxes.

61. In the empty space which separates two instants of awareness, radiant spatiality is revealed.

62. Just as you get the impulse to do something, stop. Then, being no more in the preceding impulse nor in the following one, realization blossoms intensely.

63. Contemplate over the undivided forms of your own body and those of the entire universe as being of an identical nature. Thus will your omnipresent being and your own form rest in unity and you will reach the very nature of consciousness.

64. In any activity, concentrate on the gap between inbreath and outbreath. Thus attain to bliss.

65. Feel your substance: bone, flesh and blood, saturated with cosmic essence, and know supreme bliss.

66. O gazelle-eyed beauty, consider the winds to be your own body of bliss. When you quiver, reach the luminous presence.

67. When your senses shiver and you mind becomes still, enter the energy of breath, and, when you feel pins and needles, know supreme joy.

68. When you practice a sex ritual, let thought reside in the quivering of your senses like wind in the leaves, and reach the celestial bliss of ecstatic love.

69. At the start of the union, be in the fire of the energy released by intimate sensual pleasure. Merge into the divine Shakti and keep burning in space, avoiding the ashes at the end. These delights are in truth those of the Self.

70. O goddess! The sensual pleasure of the intimate bliss of union can be reproduced at any moment by the radiant presence of the mind which remembers intensely this pleasure.

71. When you meet again with a loved one, be in this bliss totally and penetrate the luminous space.

72. At the time of euphoria and expansion caused by delicate foods and drinks, be total in this delight and, through it, taste supreme bliss.

73. Merge in the joy felt at the time of musical pleasure or pleasure from other senses. If you immerse in this joy, you reach the divine.

74. Wherever you find satisfaction, the very essence of bliss will be revealed to you if you remain in this place without mental wavering.

75. At the point of sleep, when sleep has not yet come and wakefulness vanishes, at this very point, know the supreme Goddess.

76. In summer, when your gaze dissolves in the endlessly clear sky, penetrate this light which is the essence of your own mind.

77. You will enter the spatiality of your own mind at the moment when intuition frees itself through steadiness of gaze, love's uninterrupted sucking, violent feelings, agony or death.

78. Comfortably seated, feet and hands unsupported, enter the space of ineffable fullness.

79. In a comfortable position, hands open at shoulder level, an area of radiant spatiality gradually pervades the armpits, ravishes the heart and brings about profound peace.

80. Steadily gazing without blinking at a pebble, a piece of wood, or any other ordinary object, thought loses all props and rapidly attains to Shiva/Shakti.

81. Open your mouth, place your mind in your tongue at the center of the oral cavity, exhale with the sound HA and know a peaceful presence to the world.

82. Laying flat, see your body as supportless. Let your thought dissolve into space, and then the contents of the inner core consciousness will dissolve too, and you will experience pure presence, freed from dreams.

83. O Goddess, enjoy the extremely slow movements of your body, of a mount, of a vehicle and, with peace in mind, sink into divine spirit.

84. Gaze at a very clear sky without blinking. Tensions dissolve along with your gaze and then reach the awesome steadiness of Bhairava.

85. Enter the radiant spatiality of Bhairava scattered in your own head, leave space and time, be Bhairava.

86. When you reach Bhairava by dissolving duality when awake, when this spatial presence continues into dream, and when you then cross the night of deep sleep as the very form of Bhairava, know the infinite splendor of awake consciousness.

87. During a dark and moonless night, eyes open in the dark, let your whole being melt into this obscurity and attain to the form of Bhairava.

88. Eyes closed, dissolve into darkness, then open your eyes and identify with the awesome form of Bhairava.

89. When an obstacle gets in the way of gratification through the senses, seize this instant of spatial emptiness which is the very essence of meditation.

90. With all your being, utter a word ending in "AH" and in the "H" let yourself be swept away by the gushing flow of wisdom.

91. When you focus your structure-free mind on the final sound of a letter, immensity is revealed.

92. Waking, sleeping, dreaming, consciousness free from any prop, know yourself as radiant spatial presence.

93. Pierce a place on your body and, through this one spot, attain to the radiant domain of Bhairava.

94. When through contemplation, ego, active intellect and mind are revealed as empty, any form becomes a limitless space and the very root of duality dissolves.

95. Illusion perturbs, the five sheaths obstruct vision, separations imposed by dualistic thought are artificial.

96. When you become aware of a desire, consider it the time of a snap of fingers, then suddenly let go. Then it returns to the space it just came out of.

97. Before desiring, before knowing: "Who am I, where am I?" such is the true nature of I, such is the spatial depth of reality.

98. When desire or knowledge have manifested, forget their object and focus your mind on object-less desire or knowledge as being the Self. Then you will reach deep reality.

99. Any particular knowledge is deceptive. When thirst for knowledge arises, immediately realize the spatiality of knowledge itself and be Shiva/Shakti.

100. Consciousness is everywhere, there is no differentiation. Realize this deeply and thus triumph over time.

101. In a state of extreme desire, anger, greed, confusion, pride or envy, enter your own heart and discover the underlying peace.

102. If you perceive the entire universe as phantasmagoria, an ineffable joy will arise in you.

103. O Bhairavî, do not reside in pleasure nor in pain, instead be constantly in the ineffable spatial reality which links them.

104. When you realize that you are in every thing, the attachment to body dissolves, joy and bliss arise.

105. Desire exists in you as in every thing. Realize that it also resides in objects and in all that the mind can grasp. Then, discovering the universality of desire, enter its radiant space.

106. Every living being perceives subject and object, but the tantrika resides in their union.

107. Feel the consciousness of each being as your own.

108. Free the mind of all props and attain to non-duality. Then, gazelle-eyed one, limited self becomes absolute Self.

109. Shiva is omnipresent, omnipotent and omniscient. Since you have the attributes of Shiva, you are similar to him. Recognize the divine in yourself.

110. Waves are born of the ocean and get lost in it, flames arise and die, the sun shows up then vanishes. So does everything find its source in spatiality and returns to it.

111. Wander or dance to exhaustion in utter spontaneity. Then, suddenly, drop to the ground and in this fall be total. There absolute essence is revealed.

112. Suppose you are gradually deprived of energy and knowledge. At the moment of this dissolution, your true being will be revealed.

113. O Goddess, hear the ultimate mystical teaching: you need only fix your gaze onto space without blinking to attain to the spatiality of your own mind.

114. Stop sound perception by plugging your ears. Contracting the anus, start resonating and touch that which is not subject to space or time.

115. At the edge of a well, gaze motionless into its depths until wonder seizes you and merge into space.

116. When your mind wanders externally or internally, it is then precisely that the shaivist state manifests. Where could thought take refuge to not savor this state?

117. Spirit is in you and all around you. When all is pure spatial consciousness, attain the essence of plenitude.

118. In stupor, anxiety, extreme feelings, at the edge of a precipice, running from the battlefield, in hunger or terror, or even when you sneeze, the essence of the spatiality of your own mind can be seized.

119. When the sight of a certain place brings back memories, let your mind relive these instants; then, when memories fade away, one step further, know omnipresence.

120. Look at an object, then slowly withdraw your eyes. Then withdraw your thoughts and become the receptacle of ineffable plenitude.

121. The intuition which springs from the intensity of passionate devotion flows into space, frees you and lets you attain to the domain of Shiva/Shakti.

122. Attention focused on a single object, you penetrate any object. Relax then in the spatial plenitude of your own Self.

123. Purity praised by ignorant religious people seems impure to the tantrika. Free yourself from dualistic thought, and do not consider anything as pure or impure.

124. Understand that the spatial reality of Bhairava is present in every thing, in every being, and be this reality.

125. Happiness resides in equality between extreme feelings. Reside in your own heart and attain to plenitude.

126. Free yourself from hatred as well as from attachment. Then, knowing neither aversion nor bond, slip into the divine inside your own heart.

127. Open and sweet-hearted one, meditate on what cannot be known, what cannot be grasped. All duality being out of reach, where could consciousness settle to escape from ecstasy?

128. Contemplate empty space, attain to non-perception, non-distinction, the elusive, beyond being and not-being: reach non-space.

129. When thought is drawn to an object, utilize this energy. Go beyond the object, and there, fix your thought on this empty and luminous space.

130. Bhairava is one with your radiant consciousness; singing the name of Bhairava, one becomes Shiva.

131. When you state: "I exist", "I think this or that", "such thing belongs to me", touch that which is unfounded and beyond such statements, know the limitless and find peace.

132. "Eternal, omnipotent, supportless, Goddess of the whole manifested world..." Be that one and attain to Shiva/Shakti.

133. What you call universe is an illusion, a magical appearance. To be happy, consider it as such.

134. Without dualistic thought, what could limit consciousness?

135. In reality, bond and liberation exist only for those who are terrified by the world and ignore their fundamental nature: the universe is reflected in the mind like the sun on the waters.

136. At the moment where your attention awakens through sensory organs, enter the spatiality of your own heart.

137. When knower and known are one and the same, the Self shines brightly.

138. O beloved, when mind, intellect, energy and limited self vanish, then appears the wonderful Bhairava.

139. O Goddess, I just taught you one hundred and twelve dhâranâ. One who knows them escapes from dualistic thought and attains to perfect knowledge.

140. One who realizes one single of these dhâranâ becomes Bhairava himself. His word gets enacted and he obtains the power to transmit the Shakti at will.

141-144. O Goddess, the being who masters one single of these practices frees himself from old age and death, he acquires supernormal powers, all yogini and yogin cherish him and he presides over their secret meetings. Liberated in the very middle of activity and reality, he is free.

The Goddess said:

O Lord, let us follow this wonderful reality which is the nature of the supreme Shakti! Who then is worshipped? Who is the worshipper? Who enters contemplation? Who is contemplated? Who gives the oblation and who receives it? What gets sacrificed and to whom?

O gazelle-eyed one, all these practices are those of the external path. They fit gross aspirations.

145. Only the contemplation of the highest reality is the practice of the tantrika. What resonates spontaneously in oneself is the mystical formula.

146. A stable and character-less mind, there is true contemplation. Colorful visualizations of divinities are nothing but artifice.

147. Worship does not consist in offerings but in the realization that the heart is supreme consciousness, free from dualistic thought. In perfect ardor, Shiva/Shakti dissolve in the Self.

148. If one penetrates one single of the yoga described here, one will know a plenitude spreading from day to day to reach the highest perfection.

149. When one casts into the fire of supreme reality the five elements, the senses and their objects, the dualistic mind and even vacuity, then there is true offering to the Gods.

150-151. O supreme Goddess, here the sacrifice is nothing else than spiritual satisfaction characterized by bliss. The real pilgrimage, O Pârvati, is the absorption in the Shakti which destroys all stains and protects all beings. How could there be another kind of worship and who would be worshipped?

152. The essence of the Self is universal. It is autonomy, bliss and consciousness. Absorption in this essence is the ritual bath.

153. Offerings, devotee, supreme Shakti are but one. This is supreme devotion.

154. Breath comes out, breath comes in, sinuous in itself. Perfectly tuned to the breath, Kundalini, the Great Goddess, rises up. Transcendent and immanent, she is the highest place of pilgrimage.

155. Thus, deeply established in the rite of the great bliss, fully present to the rise of divine energy, thanks to the Goddess, the yogin will attain to supreme Bhairava.

155 a - 156. Air is exhaled with the sound SA and inhaled with the sound HAM. Then
reciting of the mantra HAMSA is continuous. Breath is the mantra, repeated twenty-one
thousand times, day and night. It is the mantra of the supreme Goddess

157-160. O Goddess! I just gave you the ultimate, unsurpassed mystical teachings. Let them only be taught to generous beings, to those who revere the Masters' lineage, to the intuitive minds freed from cognitive wavering and doubt and to those who will practice them. For without practice, transmission gets diluted, and those who had the wonderful opportunity to receive these teachings return to suffering and illusion even though they have held an eternal treasure in their hands.

O God, I have now grasped the heart of the teachings and the quintessence of tantra. This life will have to be left behind, but why renounce the heart of the Shakti? As space is recognized when lit by sunrays, so is Shiva recognized through the energy of Shakti which is the essence of the Self.

Then, Shiva and Shakti, glowing in bliss, merged again in the undifferentiated.