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> Osho’s discourse series:

Vigyan Bhairav Tantra

From October 1972 to November 1973 Osho gives his well-known series of 80 commentaries in English on Vigyan Bhairav Tantra, the 112 meditation techniques given by Shiva to his consort Devi.

Perhaps I am the only one who has spoken on 112 methods of meditation. There is no other literature on those 112 meditations, and I have developed many new meditations which are not included among those. There is great need for literature on meditation from different angles, because there are meditations which you can do while doing anything. It is just an inner process. There are meditations which need specific times. There are meditations which you can do only while making love. There are meditations which need a certain kind of a structure. So much possibility is there for writing theses on meditations. last323

Paul Reps is still alive somewhere in California (1981). He has in this small book not only collected Zen anecdotes but also Vigyan Bhairav Tantra—the one hundred and twelve sutras of Shiva to Parvati, his beloved, in which Shiva talks about all the keys possible. I cannot conceive that there can be anything more to meditation than Vigyan Bhairav Tantra. One hundred and twelve keys are enough—they seem to be enough; one hundred and thirteen will not look like a right number. One hundred and twelve looks really esoteric, beautiful.
This book is very small, you can carry it in your pocket; it is a pocketbook. But you can also carry the Kohinoor in your pocket…although the Kohinoor is studded in the British crown, and you cannot carry that in your pocket. But the most beautiful thing about Paul Reps is that he has not added a single word of his own—which is incredible. He has simply translated, just translated… books15

Some introductory points. First, the world of Vigyan Bhairav Tantra is not intellectual, it is not philosophical. Doctrine is meaningless to it. It is concerned with method, with technique—not with principles at all. The word 'tantra' means technique, the method, the path. So it is not philosophical—note this. It is not concerned with intellectual problems and inquiries. It is not concerned with the "why" of things, it is concerned with "how"; not with what is truth, but how the truth can be attained.
Tantra means technique. So this treatise is a scientific one. Science is not concerned with why, science is concerned with how. That is the basic difference between philosophy and science….
The second thing: this is a different type of language. You must know something about it before we enter into it. All the tantra treatises are dialogues between Shiva and Devi. Devi questions and Shiva answers. All the tantra treatises start that way. Why? Why this method? It is very significant. It is not a dialogue between a teacher and a disciple, it is a dialogue between two lovers. And tantra signifies through it a very meaningful thing: that the deeper teachings cannot be given unless there is love between the two—the disciple and the master. The disciple and master must become deep lovers. Only then can the higher, the beyond, be expressed.
So it is a language of love; the disciple must be in an attitude of love. But not only this, because friends can be lovers. Tantra says a disciple moves as receptivity, so the disciple must be in a feminine receptivity; only then is something possible. You need not be a woman to be a disciple, but you need to be in a feminine attitude of receptivity….
Thirdly, the very words Vigyan Bhairav Tantra mean the technique of going beyond consciousness. Vigyan means consciousness, bhairav means the state which is beyond consciousness, and tantra means the method: the method of going beyond consciousness. This is the supreme doctrine—without any doctrine….
Shiva will answer. His answers are techniques—the oldest, most ancient techniques. But you can call them the latest also because nothing can be added to them. They are complete—one hundred and twelve techniques. They have taken in all the possibilities, all the ways of cleaning the mind, transcending the mind. Not a single method could be added to Shiva's one hundred and twelve methods. And this book, Vigyan Bhairav Tantra, is five thousand years old. Nothing can be added; there is no possibility to add anything. It is exhaustive, complete. It is the most ancient and yet the latest, yet the newest. Old like old hills—the methods seem eternal—and they are new like a dewdrop before the sun, because they are so fresh.
These one hundred and twelve methods of meditation constitute the whole science of transforming mind. We will enter them one by one. We will try to comprehend first intellectually. But use your intellect only as an instrument, not as a master. Use it as an instrument to understand something, but do not go on creating barriers with it. When we will be talking about these techniques, just put aside your past knowledge, your knowing, whatsoever information you have collected. Put them aside—they are just dust gathered on the road.
Encounter these methods with a fresh mind—with alertness, of course, but not with argumentation. And do not create the fallacy that an argumentative mind is an alert mind. It is not, because the moment you move into arguments you have lost the awareness, you have lost the alertness. Then you are not here.
These methods do not belong to any religion. Remember, they are not Hindu, just as the theory of relativity is not Jewish because Einstein conceived it….
Choose a technique which fits you, put your total energy into it, and you will not be the same again. Real, authentic techniques always will be like that….
We will try to understand each method and how to choose for yourself one method which can change you and your mind. This understanding, this intellectual understanding will be a basic necessity, but this is not the end. Whatsoever I talk about here, try it.
Really, when you try the right method it clicks immediately. So I will go on talking about methods here every day. You try them. Just play with them—go home and try. The right method, whenever you happen upon it, just clicks. Something explodes in you, and you know that "This is the right method for me." But effort is needed, and you may be surprised that suddenly one day one method has gripped you.
So while I am talking here, parallel to it go on playing with these methods. I say playing because you should not be too serious. Just play! Something may fit you. If it fits you, then be serious, and then go deep into it—intensely, honestly, with all your energy, with all your mind. But before that just play.
I have found that while you are playing your mind is more open. While you are serious your mind is not so open; it is closed. So just play. Do not be too serious, just play. And these methods are simple, you can just play with them.
Take one method and play with it for at least three days. If it gives you a certain feeling of affinity, if it gives you a certain feeling of well-being, if it gives you a certain feeling that this is for you, then be serious about it. Then forget the others, do not play with other methods. Stick to it—at least for three months. Miracles are possible. The only thing is that the technique must be for you. If the technique is not for you, then nothing happens. Then you may go on with it for lives together, but nothing will happen. If the method is for you then even three minutes are enough.
So these one hundred and twelve methods can be a miraculous experience for you, or they may just be a listening—it depends on you. I will go on describing each method from as many angles as possible. If you feel any affinity with it, play with it for three days. If you feel that it fits, that something clicks in you, continue it for three months.
Life is a miracle. If you have not known its mystery, that only shows that you do not know the technique for how to approach it.
Shiva proposes one hundred and twelve methods. These are all the methods possible. If nothing clicks and nothing gives you the feeling that this is for you, then there is no method left for you—remember this. Then forget spirituality and be happy. Then it is not for you.
But these one hundred and twelve methods are for the whole humanity—for all the ages that have passed and for all the ages that have yet to come. In no time has there ever been a single man, and there will never be one, who can say, "These one hundred and twelve methods are all useless for me." Impossible! This is impossible!
Every type of mind has been taken into account. Every possible type of mind has been given a technique in tantra. There are many techniques for which no man exists yet; they are for the future. There are many techniques for which no man exists now; they are for the past. But do not be afraid. There are many methods which are for you.
So we will start this journey from tomorrow. vbt01

I will be talking here about these one hundred and twelve methods not to feed your mind, not to make you more knowledgeable, not to make you more informed. I am not trying to make you a pundit. I am talking here in order to give you a certain technique which can change your life. vbt04

I claim to have the first and the last religion, for the simple reason that except meditation I have nothing else. So I have found the very essential core; no garbage around it, nothing non-essential, just a simple methodology. And I have looked into all the methods of meditation—there are one hundred and twelve methods.
I have spoken on the one hundred and twelve methods of meditation, and out of one hundred and twelve methods that have been practiced in the East by these three religions, I have chosen one essential point that connects all those one hundred and twelve methods. They differ only in small details, but their basic foundation is witnessing. last202

For example, in this series Osho comments on a meditation technique for lovers:

The second sutra: When in such embrace your senses are shaken as leaves, enter this shaking.
When in such embrace, in such deep communion with the beloved or the lover, your senses are shaken as leaves, enter this shaking. We have even become afraid: while making love you do not allow your bodies to move much, because if your bodies are allowed much movement the sex act spreads all over your body. You can control it when it is localized at the sex center. The mind can remain in control. When it spreads all over your body, you cannot control it. You may start shaking, you may start screaming, and you will not be able to control your body once the body takes over.
We suppress movements. Particularly, all over the world, we suppress all movements, all shaking for women. They remain just like dead bodies. You are doing something to them; they are not doing anything to you. They are just passive partners. Why is this happening? Why all over the world do men suppress women in such a way? There is fear—because once a woman's body becomes possessed, it is very difficult for a man to satisfy her: because a woman can have chain orgasms; a man cannot have. A man can have only one orgasm; a woman can have chain orgasms. There are cases of multiple orgasms reported. Any woman can have at least three orgasms in a chain, but man can have only one. And with man's orgasm, the woman is aroused and is ready for further orgasms. Then it is difficult. Then how to manage it?…
Shake! Vibrate! Allow every cell of your body to dance, and this should be for both. The beloved is also dancing, every cell vibrating. Only then can you both meet, and then that meeting is not mental. It is a meeting of your bioenergies.
Enter this shaking, and while shaking don't remain aloof. Don't be a spectator, because mind is the spectator. Don't stand aloof! Be the shaking, become the shaking. Forget everything and become the shaking. It is not that your body is shaking: it is you, your whole being. You become the shaking itself. Then there are not two bodies, two minds. In the beginning, there are two shaking energies, and in the end just a circle—not two.
What will happen in this circle? One, you will be part of an existential force—not a societal mind, but an existential force. You will be part of the whole cosmos. In that shaking you will be part of the whole cosmos. That moment is of great creation. You are dissolved as solid bodies. You have become liquid—flowing into each other. The mind is lost, the division is lost. You have a oneness.
This is advaita, this is nonduality. And if you cannot feel this nonduality, then all the philosophies of nonduality are useless. They are just words. Once you know this nondual existential moment, then only can you understand the Upanishads. Then only you can understand the mystics—what they are talking about when they talk of a cosmic oneness, a wholeness. Then you are not separate from the world, not alien to it. Then the existence becomes your home. And with that feeling that "Now I am at home in the existence," all worries are lost. Then there is no anguish, no struggle, no conflict. This is what Lao Tzu calls Tao, what Shankara calls advaita. You can choose your own word for it, but through a deep love embrace it is easy to feel it. But be alive, shaking, and become the shaking itself. vbt33

Tantra is not to help your indulgence, it is to transform it. So do not deceive yourself. Through tantra you can deceive yourself very easily, and because of this possibility of deception Mahavira would not describe tantra. This possibility is always there. And man is so deceptive that he can show one thing when he really means another, he can rationalize. vbt32

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