Vigyan Bhairav (continued again)

December 16, 2003

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. 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 great Goddess. 157. O Goddess, I have explained to you this teaching which leads to the highest immortal state. 158. This should never be revealed to any and everyone, particularly to those pupils who belong to another tradition, who are mischievous, cruel, and wanting in devotion to their spiritual teachers. 159. On the contrary, this teaching should

be imparted without the least hesitation to those whose minds are free from oscillating opinions, to self-controlled heroes, to magnanimous ones and to those who are devoted to the line of spiritual teachers. 160. O gazelle-eyed one, renouncing all these, viz., one’s village, kingdom, city, and country, son, daughter, and family, one should lay hold of this teaching. What is the good of the above evanescent things? This is the lasting treasure. 161. Even life may be renounced, but this teaching which is like most excellent ambrosia should not be imparted (to undeserving ones). 162. The goddess said: O great god, O god of all the gods, O benefactor, I am fully satisfied. Today, I have understood with certainty the quintessence of Rudrayamala Tantra, and also the heart of all the grades of Shakti. 163. Having said the above, the goddess who was steeped in delight, embraced

Siva.

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