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A Guide to the VBh – Vijñāna-Bhairava

Paul Clark

Śiva, you know, Lord of the Universe, metaphor for the experience of transcendental unity,

and not just shakti - Paraśākti, supreme Goddess of the power of movement of the entire manifest AND unmanifest Universe,

they’re just hanging out, you know?

And She says “Riddle me this:

obvs I already know the answers on the most transcendental level, but…

just for laughs, explain it to me in human terms, that I may truly dig the groove.”

And He says “Damn fine question!

It goes like this:”

A Guide to the VBh – Vijñāna-Bhairava

Contents

How and Why to Use this Guide ..................................................................................................................................................................................5

About Kashmir Shaivism ..............................................................................................................................................................................................5

Summary of the Source Text ........................................................................................................................................................................................7

TABLES of the 112 Dhāraṇās ........................................................................................................................................................................................9

Notes on the Dhāraṇās: .............................................................................................................................................................................................32

Upāyas- the four classes of methods .........................................................................................................................................................................33

Āṇava Upāyas – Body methods ..................................................................................................................................................................................35

Śākto Upāyas – Mind methods ..................................................................................................................................................................................36

Śāmbhava Upāyas – Neither methods .......................................................................................................................................................................37

Anupāya – No method ...............................................................................................................................................................................................38

Sex in the VBh ............................................................................................................................................................................................................38

Bibliography ...............................................................................................................................................................................................................39

Addendum .................................................................................................................................................................................................................41

Acknowledgements-

Much gratitude to friends and fellow explorers AA, AC, KH, MB, SW, & SzW, who kindly read drafts, contributing editing help and suggestions that were invaluable in bringing this guide together.

“The yogi who can penetrate below the surface and realize the underlying bliss will always be ful l of the highest delight, for his own Self is nothing but that blissful consciousness.” –Singh, SS p. 68

How and Why to Use this Guide

This article is a guide to the Vijñāna-bhairava (VBh), a manual of meditation practice dating from the 9th century or earlier. The version of the text referenced here is published by SUNY Press as The Yoga of Delight, Wonder and Astonishment,1 with Sanskrit translation and commentary by Jai Deva Singh, student of Swami Lakṣmaṇjoo, a 20th century tantric master. The introduction to the book is a superb explanation of the context and meaning of tantra as expounded by this pivotal source text, written by Editor Paul Muller-Ortega, a leading scholar of Kashmir Shaivism and editor of the SUNY Press Tantric Studies series of which that book is a part.

This guide has several purposes: for the reader already familiar with the VBh, it provides a quick reference to the 112 diverse Dhāraṇās (methods) described in the text. The tables below provide a brief summary of each Dhāraṇā and its intended results along with page and reference numbers, and comments. For the reader who is learning about tantra for the first time, the essays that follow provide a guide and reference to the context and concepts assumed by the text. This helps the VBh serve as a clear and authentic introduction to tantric ideas and practice, instead of being overwhelmingly dense and technical as it otherwise might be.

In addition, by summarizing and indexing the Dhāraṇās, we get a broad and rich view of the diversity of tantric practice. This gives deeper insight into categories of practice which are discussed in exhaustive detail in other tantric texts such as the Śiva Sutras and Tantrāloka by showing clear examples of such practices. The VBh presents a remarkably complete system for such a terse set of verses, with methods ranging from very simple and modest to extremely advanced, with a rich variety in-between.

About Kashmir Shaivism

Kashmir is a lush mountain valley at the corner of India, Persia, China, and Tibet and was a vital cultural center of ancient india. Tantric scholars of the 9th century argued metaphysics with Buddhist and Vedantic scholars in Indian courts of the day, absorbing philosophy and practice from all these sources into their tradition’s own deep roots, finally evolving highly refined methods of attaining realization supported by a sophisticated philosophy of the non-dual nature of consciousness. As one of the oldest and most respected of the eleven core texts of Tantra,

1 Another edition of the same translation is Vijnanabhairava or Divine Consciousness, identical minus the leading introductory essay in the SUNY press edition which tends to become unavailable from time to time.

http://amzn.to/2hz6ZhN

http://amzn.to/2B0VZ6f

the VBh is a remarkable expression of the nature of householder practice in sharp contrast with renunciant yogic practice such as those practiced by Buddhist and Vedantist religions.

Because Tantra as Śiva worship originated from much older Rudra traditions of the lower Neolithic pre-agrarian pastoral layer, before the advent of a separate priest class, its practices (like those of Judaism) are not predicated on specialist priests but on the head of each household providing that function at the hearth. For the householder, life is not something to be renounced when there are chores to be done, families to raise, pets to feed, businesses to run and communities to participate in. So naturally householder spiritual practice is designed to provide a deep and refreshing plunge into an experience of transcendental, unconditioned, and blissful consciousness, but then afterwards to bring that awareness deeply and richly back into expression in everyday life and work. In this way, an individual life will parallel and embody the cyclic expansion and contraction of separateness and unity that is Śiva’s dance of bliss.

Kashmir Shaivism expounds a philosophy and ethics of practice that are consistent with householder life, in sharp contrast with those of renunciant monasticism. This means a profound spiritual acceptance, embrace, and even utilization of life’s experiences including music, art, dance, culinary delights and (famously) sex, but also includingthe homely emotions of seeing a beloved friend, family member, or even the picture of a respected leader. All these very human feelings are treated at very least as beneficial reminders of the true nature of the Self, and at most as vehicles for direct experience of realization of that Self as non-different from the infinite. To tantra the senses and feelings are not mere distractions or impurities but opportunities for transmuting even the worst and especially the best of experiences into profound realization.

“On occasion of the assertion ‘I am me, this is mine’, the thought goes to that which does not require any support. Under contemplation of that, one attains abiding peace.” D106, VBh 131

To tantra ego is not the enemy, some false and impure stain to be despised, starved, and beaten into submission but rather a natural organ of consciousness which not only allows point of view but also is a means to experience realization of ultimate Self. That we are conscious at all is proof of our identity as pure consciousness, as Śiva. The VBh shows numerous ways that all powerful experiences can be beneficial even to someone who does not practice meditation at all.

“Wherever the mind of the individual finds satisfaction (without agitation), let it be concentrated upon that. In every such case the true nature of the highest bliss will manifest itself.” D51, VBh 74

And yet there is simultaneously another more sophisticated level of meaning in the text. Many of the practices, especially the simplest and most advanced ones, cannot easily be practiced as such because even the intention to practice them can interfere with their function. For the advanced practitioner, one who has spent years stabilizing their meditation practice or who has been transformed by profound initiatory experience from a teacher, these simple moments – looking at dappled colors, or at a faraway mountain peak, or at the image of a beloved person – all these can be profound doorways into deep experiences of the absolute. Like falling in love or being surprised, we can’t create these experiences on demand. But we can put ourselves in the way of them, be open to them, recognize them, nurture and fan the flames of them and let them enrich our experience.

As such the VBh as an advanced meditation manual is far less a recipe book than a field guide. The tantra tells us that there are ‘cracks’ in the world, or in our perception of it, through which gleam rays of ultimate reality. Simply by recognizing and capitalizing on these we can have profound realization. Spiritual growth and attainment means gaining strength and skill to sustain that awareness even among distraction and discomfort of life’s experience, and even using those experiences as fuel.

To other contemporary religious traditions the tantra provided a rich and immediate source of powerful gnostic practices which were mostly absent of specific religious content, and so were easily adapted to new contexts. Equally attractive must have been that tantric methods do not require celibacy or giving up family life in order to attain realization. Soon strains of tantric Buddhism, Jainism, and other religions arose and tantric yoga practices were adopted into other even more conservative traditions. Kashmir Shaivism is widely regarded today as the source of many of the most powerful and profound yoga practices used throughout India, Asia, and beyond.

All this makes the VBh the ideal text for the modern practitioner approaching tantric practice. The source text is authentic, vibrant and fairly unambiguous. The basic meditation practices described in the first few Dhāraṇās can be accomplished by anyone without special training or initiation. More powerful practice can be learned through initiation into a tantric meditation practice which gives more powerfully charged tools. In all cases tantric practice is natural and nearly effortless. Its characteristic is blissful and refreshing, not dry. Such a practice combined with the Dhāraṇās of the VBh provide a means to realization based not on a renunciant monastic ideal (which is only fantasy to most of us), but instead on deep participation in life and appreciation of the world.

Summary of the Source Text

Like many of the tantric texts, the VBh takes the form of a dialogue between the god Śiva and his counterpart the goddess Śakti who represents his own power of movement and that of the entire universe. Although She already knows all the answers at the most transcendental level, for sport She challenges Śiva “…even so, I have doubts" to explain the mysteries in human terms. He replies in the form of a crisp and clear exegesis of non-dual Kashmir Shaivism.

The key question asked is “What is the nature of Bhairava?” This is important because Bhairava is not only a nickname for Śiva in his aspect as “The Terrifying One” but it is also a placeholder term for the goal and results of nearly all of the practices described. Whether characterized as sensing, understanding, or becoming Bhairava, the practitioner has some lesser or greater experience of universal consciousness, of non-difference. To answer this question is therefore to describe the nature of ultimate consciousness and the core of the aims of Tantra.

In response, Lord Śiva first rejects possible solutions given by other systems, such as the union of elements etc., as simplistic blinds for those who can’t understand non-duality. Finally he describes the answer as being essentially non-dual:

“That state of Bhairava which is full of the bliss of non-difference from the entire universe is alone Bhairava.” VBh 17

Satisfied, the goddess then asks for a description of how this may be attained, and the response is 112 Dhāraṇās, one in each verse, describing different practices and their results. In this edition the Sanskrit is shown, then phoneticized, then translated, followed by Singh’s explanation of each of the practices. Following the Dhāraṇās a conclusion contains a concise description of the attainment:

“O dear one, when the ideating mind, the ascertaining intellect, the vital energy, and the limited empirical ‘I’ – this set of four dissolves, then the previously described state of Bhairava appears.” VBh 138

Remaining verses outline the meaning of core practices – meditation, worship, mantra, japa (chanting), sacrifice:

“O supreme goddess, sacrifice in this system simply means spiritual satisfaction characterized by bliss.” VBh 150

TABLES of the 112 Dhāraṇās

Each Dhāraṇā is categorized by Singh according to the four categorizes as described in the Siva Sutras and other texts. Some methods belong to more than one type, or start as one but change into another type. More explanation of the different Upāyas is in the essay following the tables.

Āṇava upāya – body methods Śākta upāya – mind methods Śāmbhava upāya – methods using neither body nor mind as support Anupāya – no method (D99 only)

Index Type of Upāya Gloss of Dhāraṇā Description of results Notes

D1 VBh 24 p. 19

Śāmbhava

Meditation on breath between two points: end of 12 finger from nose (dvādāśanta) & center of body (hṛdaya), noting throb of śākti during pause at these points.

There is the situation of plenitude (state of paraśākti, nature of Bhairava)

Could be beginning practice


D1 (cont.) VBh 24 p. 19

Āṇava Hamsa mantra added to previous meditation.

Acquires the nature of Bhairava

Could be beginning practice

D2 VBh 25 p. 21

Āṇava Meditation on two stopping points of breath (dvādāśanta & Hṛdaya), noting manifestation of Bhairava at those points

manifestation of Bhairava Could be beginning practice

D3 VBh 26 p. 22

Āṇava

(suṣumnā opening stops thoughts)

One pointed awareness of two points, Pause of breath, the path of madhya dasa or suṣumnā

Attain state of Bhairava Advanced practice of D1


Or Śāmbhava (stopping thoughts opens Suṣumnā)

opens causing thoughts to cease, attention is turned inward with eyes open,.

D4 VBh 27 p.24

Āṇava

(Body – manipulating breath)

Retention of breath at outer or inner points opens suṣumnā, sense of difference between exhalation and inhalation is lost.

accumulates śākti, increases physical & mental tranquility, Through śākti santa Bhairava is revealed

c.f. pranayama,Liber E: IV

But note intention of control could interfere – text may be describing a spontaneous retention

D5 VBh 28 p. 24

Āṇava

(awareness of prana śākti)

Meditate on śākti radiating from Mūlādhāra chakra directly, in a flash not passing through

Bhairava becomes manifest


but netra Tantra takes it to Śāmbhava

other chakras, and fading away to nothing at brow dvādāśanta point (Brahmarandra)

D6 VBh 29 p. 25

Shakti

Meditate on lightning-like Shakti (kundalini) moving from chakra to chakra, finally dissolving in brow Brahmarandra point

Experience the rise of Bhairava


D7 VBh 30 p. 26

Āṇava (meditation on vowels, gross form) Shakti (meditation on subtle body)

Meditation on 12 locations in body corresponding to 12 Sanskrit vowels; first in gross way, then subtle, then supreme

Become identified with Śiva

D8 VBh 31 p. 28

Śāktopāya

Fill Brow dvādāśanta point quickly with energy, cross over with ‘bridge-like contraction of eyebrows’, free mind of thoughts. Consciousness will rise above brow Brahmarandra point, sense of omnipresence

sense of omnipresence ‘closely guarded secret among mystics and now practically lost’


D9 VBh 32 p. 29

Śāktopāya

(I would say – the text does not say which type)

Meditate in heart on the five senses as voids, like voids in circles of peacock feathers, then be absorbed in ultimate void

Be absorbed in absolute void

D10 VBh 33 p. 30

Begins Āṇava Meditate on void, on wall, or on excellent person, mindfulness is absorbed into the Absolute

Mindfulness is absorbed by itself and offers highest benefaction

Meditation on saints

ends Śāktopāya

D11 VBh 34 p. 30

Śāktopāya

Meditate on inside of cranium (or union of Shakti & Śiva), seated with eyes closed, stability of mind

View universe as expression of Śiva

Meditation on union of opposites

Yin/yang etc.

D12 VBh 35 p. 32

Begins Āṇava Meditate on emptiness of slender middle nadi, breath currents get dissolved in Suṣumnā, udāna current becomes active in Suṣumnā. Kundalini rises and passes via suṣumnā through chakras and merges with Sahasrāra.

Experience of divine light which one identifies with.

Ends Śāktopāya

D13 VBh 36 p.33

Āṇava Cover sense with hands, ‘break open’ knot between eyebrows; bright point of light appears which dissolves, leaving one in highest state. Allegedly caused by pressure on eyes or by rubbing between brows.

Established in the highest state

c.f. applying cinnamon oil to brow

Ending in

Śāktopāya

D14 VBh 37 p. 35

Āṇava upāya Meditate in hṛdaya or dvādāśanta on bindu as spark of fire, discursive thought disappears, absorbed in Absolute

Absorbed in the light of supreme consciousness

Similar to previous without the covering

“Like a street light from five blocks away”


D15 VBh 38 p. 36

Āṇava upāya When kundalini has been raised, listen to ‘unstruck sound’ which changes in pitch and subtlety – handbell, flute, vina, bee. External world is forgotten, lost in the sound.

Attain to Brahman Saiva yoga: varna

Nath & older Upanishads: nādānusandhāna

Kabira et al : surati śabda yoga

Said to require initiation as prerequisite

D16 VBh 39 p. 37

Begins as Āṇava upāya

Recitation of prāṇavas

Vedic: AUM Saiva: HUM Śākta: HrIM in pluta form: short – long – short during fadeout of long, concentrate on void

Attain the void

Becomes Śāktopāya

D17 VBh 40 p.38

Śāktopāya

Becomes

Concentrate on void before and after a letter is sounded. The void will make him like the void. Will become free of identification with body, prana, etc.

Become of the nature and form of the void

Śāmbhava upāya

D18 VBh 41 p. 39

Āṇava upāya

(I would say – the text does not say which type)

Pay attention to sustained musical notes. The note is sustained in memory. One is ‘absorbed in ether of consciousness’

Acquire the nature of Bhairava

D19 VBh 42

Āṇava upāya leading to

Vibration (subtle reflection on) pindamantras – reflect on spandana (divine movement) in the

Attain Unmana (supreme śākti) state, beyond time


p. 39 Śāmbhava state form of bindu or, etc. May mean individual mantras, or may mean sequence of mantras attributed to different positions of the subtle body (chakras etc.)

D20 VBh 43 p. 41

Śākta upāya Contemplate void in all directions simultaneously. Sense of differences will vanish

Attain to plane of no distinctions


D21 VBh 44 p. 41

Śāktopāya Contemplation of void above and below. Become free of thought complexes (vikalpas)

Become void minded

D22 VBh 45 p. 42

Śāktopāya Contemplation of void above and below and in the heart

Become free of thought complexes (vikalpas)

State of Śiva

D23 VBh 46 p. 43

Śāktopāya

Becoming

Contemplation of body without thoughts (vikalpas). Tending to more and then fully free of vikalpas

State of Bhairava

Śāmbhava

D24 VBh 47 p. 43

Śāktopāya Contemplation of parts of body as empty – if someone has trouble meditating on void. They will attain stability of voidness and achieve light of consciousness.

Experience light of consciousness

D25 VBh 48 p. 44

Śāktopāya leading to state of Śiva

Contemplation of body as empty vessel. Distinction of subject and object disappears

State of Śiva, leading from the void to the vast void


D26 VBh 49 p. 45

Śāktopāya Merge mind and senses into hṛdaya. Become one-pointed,

Acquire highest fortune, ‘bliss consisting of lordship

of the universe’

D27 VBh 50 p. 46

Āṇavopāya leading to Śāktopāya

Body is penetrated by consciousness. Mind is firmly one-pointed in dvādāśanta ‘of the body’ – there is discussion what this means.

Experience the characteristic of reality


D28 VBh 51 p. 47

Āṇavopāya Fix mind upon any of the Dvādāśanta periodically throughout the day. Fluctuation of the mind will diminish.

Acquire an extraordinary status – state of Bhairava

D29 VBh 52 p. 47

Śāktopāya Read text while visualizing a flame from right toe upward that burns away impurities. A form of Rudra invocation

Experience own real nature which is peace

Seems beginning level

D30 VBh 53 p. 48

Śāktopāya Imagine flame is burning away the world without lapse of concentration

Acquire highest state of man – the nature of Bhairava


D31 VBh 54 p. 49

Śāktopāya Thinking of body or world being absorbed into its causes (vyapti) Realization of supreme power/source

Highest goddess (para devi ) appears – entire universe appears as expression of divine energy, difference disappears

cf. D31, D33, D34

cf. Liber Nu

D32 VBh 55 p. 50

Āṇava Upāya Breathing slowly and heavily (audibly), meditating on dvādāśanta and hṛdaya. Going to sleep in this way brings control over dreaming

Liberated, attain natural sovereign power; or gain control of dreams (depending on interpretation)

leading to Śāmbhava


D33 VBh 56 p. 50

Śāktopāya

leading to

Imaginative contemplation of gross being dissolved into subtle, in a sequence. Practice is called Laya bhavana – higher state than D31, transformation of individual into universal consciousness

Dissolved in pure consciousness

cf. D31, D33, D34

Śāmbhava

D34 VBh 57 p. 53

Śāktopāya Meditate on essential nature of Śiva – past D33, integrating universe with Śiva

Experience great awakening cf. D31, D33, D34

D35 VBh 58 p. 55

Śāktopāya Concentrate on idea that Universe is void Mind is absorbed in void (Śiva)

D36 VBh 59 p. 56

Śāmbhava upāya Look at empty container, absorb mind into empty space, imagine mind is absorbed in total void.

Realize identification with the Supreme, mind absorbed in absolute void

D37 VBh 60 p. 56

Śāmbhava upāya Fixed gaze into distant vacant space without any thoughts – opening into Bhairava consciousness. ‘drstibandhanabhavana’

Fluctuations of mind will cease, opening to Bhairava consciousness

D38 VBh 61 p. 57

Śāktopāya At the moment of thinking of two objects, banish both and focus on gap between them. ‘niralamba bhavana’ – creative contemplation without any thought supports, ‘non-observation’ c.f. D39

Reality will flash forth suddenly, i.e. nature of Bhairava

‘very important and unfailing technique’

D39 VBh 62 p. 59

Śāktopāya As D38, only second object is not allowed to begin, i.e. polarity between object and non—object, focusing on gap between. C.f. D38

Realization of pure consciousness

D40 VBh 63 p. 60

Śākta upāya Unwavering contemplation of entire body or whole universe

Experience supreme awakening

D41 Āṇava Upāya


VBh 64 p. 61

leading to

Śāktopāya

Fusion of inward and outward breaths until both stop

Intuitive experience of equality

D42 VBh 65 p. 62

Śāktopāya Contemplation of universe and body as filled with one’s spiritual bliss – dissolve into universal bliss

Become identified with supreme bliss

D43 VBh 66 p. 62

Śākta upāya When beholding a magical performance (alt translation – ‘tickling the armpit’), the mind is thrown into ecstasy

Reality manifests itself

D44 VBh 67 p. 63

Śāmbhava? Stop all senses and thoughts, pranasakti moves slowly up suṣumnā and kundalini moves toward Brahmarandra giving pleasant sensation like an ant crawling over body

Supreme delight at movement of kundalini

D45 VBh 68 p. 64

Āṇava upāya Raising of the kundalini – description is given of how and where subtle energies rise. Upwards from root chakra through brow 12-point, by itself or with the prana. The empirical mind (citta) is restrained between these points, and vayu (breath) is not allowed to escape through nose, anus, or penis (implies energic continence). Breath and mind are linked and both pause. The result is compared to sexual ecstasy, but internal instead of external.

Inward joy of sexual union

D46 VBh 69 p. 66

Śāktopāya Sexual intercourse’s dissolving into the other is compared with dissolving into Śiva.

Delight betokens the delight of Brahman

D47 VBh 70 p. 67

Śāktopāya Sexual pleasure of any kind is an indication of the bliss of divine consciousness. Source is ultimately the Self, not others.

Realize bliss of divine consciousness


D48 VBh 71 p. 67

Śāktopāya Upon great delight, as of seeing a friend – meditate on the delight and become absorbed in it, feel the spanda or spiritual throb.

Become identified with spiritual principle

D49 VBh 72 p. 68

Śāktopāya Upon pleasure at eating or drinking - meditate on the delight and become absorbed in it, feel the spanda or spiritual throb.

Experience supreme delight – spiritual bliss

D50 VBh 73 p. 69

Śāktopāya Upon joy at hearing music become absorbed in the music and experiences the spiritual self.

becoming Śāmbhava

D51 VBh 74 p. 70

Śāktopāya When the mind finds satisfaction, without agitation or thoughts. Highest bliss manifests.

True nature of highest bliss manifests, eternal Self is the source

D52 VBh 75 p. 70

Śāktopāya When sleep has not occurred but a sense of external objects has disappeared – this is a time to meditate

Supreme goddess will reveal herself – (vision of divine nature of self as paraśākti) This is turiya – divine state of mind

D53 VBh 76 p. 71

Āṇava upāya Fix eyes on space illuminated by variegated light of sun, lamp, or the variegated face of the moon.

Nature of one’s essential self will manifest


D54 VBh 77 p. 72

Śāmbhava upāya At the moment of intuitive perception, the body manifests mudras, postures as seal of that experience (and by implication a means of returning to it.) Five are described:

Karankini – body dissolved in ether Krodhina – anger posture, by those perfect with mantra Bhairivi – eyes open but fully aware of within Lelihana – ‘tastes entire universe’ Khekari – several types, including turning tongue back against roof of mouth (‘cranium’) and focusing on spot between brows; Śāmbhava mudra - remaining in Śiva consciousness constantly while moving ‘in all beings’

The supreme attainment These mudras or ‘seals’ could be either entrance or exit points i.e. – either as practices to induce a transcendental state, or coming from such a state as expression of it.

D55 VBh 78 p. 73

Āṇava upāya Sit on soft cushion with one buttock, hands and feet unsupported. Will experience perfect equilibrium

Intelligence will become balanced and full of plenitude

D56 VBh 79 p. 74

Āṇava upāya Sitting and placing arms in arch overhead, looking at armpits. As mind is in repose, will experience great peace.

Experience great peace

D57 VBh 80 p. 75

Śāmbhava upāya Direct eyes on an object, direct attention inward, remove all thought constructs. This is Bhairavi mudra

Acquire the state of Śiva

D58 VBh 81 p. 75

Āṇava upāya With Khecari mudra (tongue directed back to roof of mouth, attention between brows), fix mind on center of open moth and silently vibrate ‘ha’ (in). Will be dissolved in peace

Be dissolved in peace This is adaptation of Hamsa (see D1) to a tongue position where only the first syllable can be voiced


D59 VBh 82 p. 76

Śāktopāya Sitting on soft cushion, imagine that body is not supported – thoughts will stop.

Habitual thoughts will vanish Beginning practice

D60 VBh 83 p. 77

Āṇava upāya Swinging or rocking, mind will reach great peace Experience flood of insight and spiritual peace

D61 VBh 84 p. 78

Śāmbhavopāya Immobile, gaze at empty sky, will acquire the nature of Bhairava

Acquire nature of Bhairava

D62 VBh 85 p. 79

Śāmbhavopāya Contemplate empty sky as within head of Bhairava. Universe will be absorbed in the light of Bhairava

Universe will be bathed and absorbed in light of Bhairava

D63 VBh 86 p. 79

Āṇava upāya leading to

Know three states of consciousness

Visva (waking – duality) Taijas (dreaming) Prajna (deep sleep) as expression of fourth:

Bhairavam rupam

Filled with splendor of infinite consciousness, infinite light of Bhairava

Śāmbhava state

D64 VBh 87 p. 80

Śāktopāya Contemplation of dark night with open eyes Acquire nature of Bhairava

D65 VBh 88 p. 81

Śāktopāya Contemplation of darkness with closed eyes Be identified with Bhairava

D66 VBh 89 p. 81

Śāktopāya Obstruction of external sense – become introverted

Essential self is revealed

D67 VBh 90 p. 82

Āṇava upāya Vibration of letter A without inhalation or exhalation

Torrent of wisdom


D68 VBh 91 p. 84

Starts in Āṇava, Free mind of thoughts, meditate on end of a letter with visarga (double dots = manifestation) – by focusing on non-manifestation (void)

Enter the eternal Brahman, steeped in the silence of Brahman

ends in Śāktopāya

D69 VBh 92 p. 85

Śāktopāya Meditate on self as huge sky Divine nature of consciousness shines, eternal Self is revealed

D70 VBh 93 p. 85

Starts in Āṇava, ends in Śāmbhava

Piercing limb of body, concentration on piercing spot

Access to pure nature of self c.f. fakirs, Tim Grimm, etc.

D71 VBh 94 p. 86

Śāktopāya Contemplate that mechanism of mind – mind, intellect, ego – doesn’t exist, reducing identification with mind

Abide as pure consciousness which is essential self

D72 VBh 95 p. 87

Śāktopāya Contemplate tattvas as non-separate Established in essential self

D73 VBh 96 p. 88

Śāktopāya leading Observe arising of desire, put an end to it Desires are absorbed Buddhist non-attachment to desires

to Śāmbhava

D74 VBh 97 p. 88

Śāktopāya Identify with consciousness-bliss, not desires or activities

Absorbed in ultimate reality

D75 VBh 98 p. 89

Śāmbhava When desire or thought appears, fix mind on it without objects, desire or thought as śākti of universe

Realization of essential reality

D76 VBh 99 p. 90

Śāktopāya Reality and all objects are rejected with closed eyes

Become Śiva

D77 VBh 100 p. 91

Śāmbhava Realize consciousness is everywhere Rise above transmigratory existence

c.f. Buddhist ‘liberation’


D78 VBh 101 p. 91

Śāmbhavopāya During strong emotion, withdraw from objects of the emotion and focus with one-pointedness on the emotion itself, abrupt introversion

Realize Underlying reality Beginning technique, or for strong difficulties

D79 VBh 102 p. 92

Śāktopāya Meditate on universe as illusion Experience great happiness

D80 VBh 103 p. 93

Śāktopāya Don’t dwell on suffering or pleasure, but on identification with what is beyond them

Experience Reality between opposites

D81 VBh 104 p. 93

Śāktopāya Reject body, contemplate on “I am everywhere” Enjoy supernal happiness

D82 VBh 105,6 p. 94

Śāktopāya Meditate on knowledge and desire being everywhere, not just in oneself. Be aware not just of object, but on self which is the knower

Become all-pervasive

D83 VBh 107 p. 96

Śāktopāya Realize knowledge does not require body awareness (as in sleep) and that it is present in everyone

Realize all-pervasiveness of consciousness which is Bhairava

D84 VBh 108 p. 97

Śāmbhavopāya Refrain from thought objects State of Bhairava in the self that is the absolute Self

D85 VBh 109 p. 98

Śāktopāya Contemplate strongly self as Śiva Become Śiva

D86 VBh 110 p. 99

Śāktopāya Recognize universe as self, contemplate glory of manifestation as own (follows D85)

Recognize identity of universe with self


D87 VBh 111 p. 99

Āṇava (says PC) Whirling around until one falls down Supreme spiritual condition Sufi dancing

Liber Reguli–

Singh doesn’t even comment on this

D88 VBh 112 p. 100

Śāktopāya After great agitation, when mind is at rest, contemplate that silence

Reveal essential nature of Bhairava

D89 VBh 113-4 p. 101

Śāktopāya Open eyes focus on reality within, contract areas of the body, to ‘enter Brahman’

Enter eternal Brahman

D90 VBh 115 p. 102

Śāmbhava Stand on edge of deep well or summit of mountain, feel moment of giddiness or fear, thrown off normal consciousness. If intuitive understanding has been cultivated, enter state of deep peace

Normal consciousness is dissolved in higher consciousness, experience surpassing peace

Liber Nu (part? meditation)

D91 VBh 116 p. 103

Śāktopāya Meditation on anything exterior or interior as Śiva

Entry into divine consciousness

Spandakarika (II, 3, 4, 5)

D92 VBh 117 p. 104

Śāktopāya Consideration of any sensations as manifestations of ultimate reality

Essence of plenitude (characteristic of Bhairava)

D93 VBh 118 p. 105

Śāktopāya Upon a deep sigh at beginning or end of a sneeze, or during deep emotional shock, flight from a battlefield or keen curiosity. Seize the moment of spanda, pulsation of deep self

State is like that of Brahman

D94 VBh 119 p. 106

Śāktopāya Upon sight of a land – forget objects of memory and concentrate on sensations of memory

Pure consciousness, the nature of Bhairava


D95 VBh 120 p. 107

Śāktopāya Cast gaze on object, and remove thoughts of knowledge of object via:

Sunyabhavana – contemplation of universe as void Bhairava mudra – open eyes contemplation of inward reality

Abide in the void

D96 VBh 121 p. 108

Śāktopāya Contemplation of spiritual intuition (mati) developed through detachment

Become Śiva

D97 VBh 122 p. 109

Śāktopāya Focus on one object, vacuity forms in other objects – contemplate that vacuity with mind free of thought

Have full tranquility

D98 VBh 123 p. 110

Śāktopāya Rejecting physical purity as vikalpas, concentrate on dissolving thoughts as real purity

Attain happiness

D99 VBh 124 p. 111

Anupāya Realize Bhairava is everywhere internal & external – anyone’s’ consciousness being proof of that divinity

Express non-dual condition already attained

Only Anupāya in VBh

D100 VBh 125 p. 112

Śāktopāya Be aware that everyone and everything is Brahman

Be perpetually happy Bhakti yoga

D101 VBh 126 p. 113

Śāktopāya Maintain neither aversion nor attachment toward everything

Acquire nature of divine consciousness in his heart

c.f. Buddhist non-attachment

D102 VBh 127 p. 114

Śāmbhavopāya Contemplate that which cannot be known, cannot be grasped. “Contemplate Bhairava as free of thought constructs, as foundational Consciousness whose essential nature is absolute freedom to appear any way.”

Enlightenment Only mention of this result. Could mean graduation to Anupāya


D103 VBh 128 p. 116

Śāktopāya Concentrate on physical void spaces as warmup for abstract void

Be absorbed in non-space

D104 VBh 129 p. 117

Śāktopāya Don’t allow mind to settle on objects, reducing agitation toward stillness.

Be free from agitation of the mind

D105 VBh 130 p. 118

Śāktopāya Vibrate word ‘Bhairava’ from hṛdaya through suṣumnā to dvādāśanta or brahmarandra

Become Śiva

D106 VBh 131 p. 120

Śāktopāya Upon thinking of I or Mine, switch thinking to ultimate I (tat)

Attain abiding peace

D107 VBh 132 p. 121

Śāktopāya Meditate on “eternal, omnipresent, without depending on any support, lord of all that is”

Knowledge of essential self

D108 VBh 133 p. 122

Śāktopāya Contemplate world as without reality, like a magical spectacle.

Attain to peace

D109 VBh 134 p. 122

Śāktopāya Contemplate how all objects and actions are void to unchangeable self

Realize world as void

D110 VBh 135 p. 124

Śāktopāya Contemplate the limited self as a reflection in water of the ultimate Self, bondage and liberation as bogies

Universe appears as reflection In intellect

Rejection of Buddhist and other soteriology

D111 VBh 136 p. 125

Śāktopāya Pleasure and pain are from sense – detach from sense and identify with eternal self

Abide in essential self c.f. Buddhist detachment from pleasure and pain

D112 VBh 137

Śāktopāya Contemplate knower and known as the same Realize Self and universe as same

Notes on the Dhāraṇās:

“These techniques are called Dhāraṇās. A dhāraṇā is an awareness through which you hold God within.”

–Mukatananda

Viewed as a whole, organized according to the typology of Kashmir Shaivism, the 112 Dhāraṇās provide an overall picture of the kinds and levels of consciousness as they apply to different practices. Note that in the familiar Patanjali system of yoga the word Dhāraṇā means a kind of mental concentration and inner visualization. The word is used with a different meaning here as a meditation in a broader sense, to include a wide variety of methods.

The VBh is clearly a meditation manual, and like many other such texts it contains advanced material, some of which assumes that the practitioner already has mastery of other practices as a prerequisite. The Dhāraṇās include a wide range of activities, and each individual Dharana is worthy of investigation on its own. Some are self-contained exercises such as a beginning meditator can experiment with and get results. Others are seemingly fragments, with so little instruction that some other component is clearly called for. For example, the fifteenth Dhāraṇā (D15) begins by listening to the ‘unstruck note which sounds constantly throughout the universe’ – as a basis for then undergoing further changes. Clearly some attainment is assumed – Singh’s commentary notes that the sound is perceived at different pitches once the kundalini has been raised. Some other practice must already be in place for this to have happened. Both the Anava (body) methods and the Sakto (mind) methods seek to overcome our fixation on body or mind by using the strength of the same faculty. Each provides a sort of ‘aikido throw’ in which the powers the mind are used to halt that part of the mind. Anava methods such as chanting use the body awareness to reach a state of consciousness in which normal awareness of body and objective world are suspended, and an experience of transcendant reality is experienced. Similarly, Sakto methods such as mantra seek use the conceptual rational mind to reach a state of consciousnessness in which the normal conceptual abstract mind is suspended in favor of a transcendant experience of unity.

Some Dhāraṇās seem to be included simply to foster acceptance in daily life according to a householder ethic – not to reject or disdain human material life, but to realize it as the highest divinity at play in the world of manifestation. All joy is recognized as divine, and worthy of highest respect as a way that even the simplest person can experience a taste of the nature of Bhairava. D78 even suggests ways of dealing with very practical earthly unhappiness. D106 comments on the difference between a yogi and a normal person – the yogi knows subject & object; the normal person is lost in world of objects.

Many of the Dhāraṇās are deceptively simple, indicating that they are likely meant to be used when some other practice has already brought advanced results. For such a practitioner, something like gazing at a space illuminated with variegated light is said to bring about realization of highest self. In normal life, such a practice alone is not likely to have any great results. In fact the intention to see something profound may very well cloud your vision if you go hunting deliberately for it. The VBh can correctly be characterized as containing many practices which cannot be deliberately undertaken with success by themselves, or even intentionally at all.

This is where the purpose of the VBh becomes clearly as a field guide rather than a recipe book. If you are someone who practices meditation or other methods that increase your energy and sensitivity, then you may in the course of things find yourself looking at dappled light (D53) or a far off mountain peak (D37.) Seeing unexpected beauty is a thrill, and the feeling of that moment is a gateway, an on-ramp to a deeper, higher state of consciousness. This means that every expereince could provide an opportunity to seize the moment and plunge within, by giving over to the opportunity to meditate on absorption in that feeling. Tantra says that there are cracks in the world around us through which beckon glimpses of the bliss of universal consciousness. In this way the VBh is like an atlas of meditative experience.

A beginner can experiment with appropriate methods such as those in D1 and begin to get a taste, a glimpse of the experience of unbounded consciousness we nickname ‘Bhairava’. With experience they learn to get the result steadily, reliably, easily, and like practicing any skill, they gain refinement, efficiency and grace, and this has beneficial results in their everyday life outside the practice. At this point their practice is focused within.

The VBh also portrays a more advanced level of practice in which the practitioner, with years of experience meditating inwardly, begins to turn outward and practice an ‘open eyes’ Śāmbhava meditation, in which awareness of universal truth is maintained while remaining aware of the outside world. This does not just happen, but is the result of practiced skill with powerful initiated methods which fuel and sustain such a practice. True mastery in tantra is the capacity to maintain that inward experience in the face of worldly distractions.

Success with such advanced work eventually leads to Anupāya, no-method: the most advanced practitioners are so fully aware and steeped in the constant experience of universal consciousness that nothing whatsoever can disturb them from it. They have a profound impact on the people around them and are often called ‘saints,’ ‘masters,’ and ‘heavy people.’

Upāyas- the four classes of methods

“The word upāya connotes ‘means of approach’” –Singh, SS p.xlviii

While the VBh is concerned with cataloguing practices and their results, other tantric texts go into more detail about the four classes of upāya. The Kashmiri sage Abhinavagupta devotes several chapters to them in his extensive Tantrāloka, and the Śiva Sutras are devoted exclusively to the upāyas and the context of their application.

The four upāyas are progressively advanced, with progressively more advanced results:

Āṇava upāya (Āṇavopāya) –methods using body as support Śākto upāya (Śāktopāya) –methods using mind as support Śāmbhava upāya (Sambhavopāya) – methods using neither mind nor body Anupāya – no method

“In comparison, Śāmbhavopāya is stronger than contemplation, Śāktopāya is stronger than Āṇavopāya. Āṇavopāya is stronger than utterance, utterance is stronger than focus on objects. So, one should follow the external sequence” –Tantrāloka 5: 156-157

Full accomplishment of each upāya leads to the next. Suspension of body awareness (Āṇava) leads to one pointedness of mind (Śākto). Suspension of mental objects (Śākto) leads to non-supported awareness (Śāmbhava). Full expression of non-supported awareness (Śāmbhava) leads to full and constant realization and expression of Bhairava in all things (Anupāya).

Body and mind methods seem to be categorized not always because they use body or mind in the practice, but because they are intended to suspend habitual fixation on the body or the mind. So for example focusing on the sense of taste of culinary delights as on D49, is not a body practice even though it uses the body as a means. Rather, it is used as a focus for suspending thought, so the practice is categorized as Śāktopāya, mind method. However many practices combine several methods at once, and the same method may have different dominant effects on a person depending on their temperament.

“It should be carefully borne in mind that the three upāyas are not watertight compartments. Āṇavopāya has to lead to Śāktopāya and ultimately to Śāmbhavopāya.” –Singh, SS p.xlix

Singh identifies Patanjali yoga as primarily Āṇavopāya, while Vedantist jnana yoga is primarily Śāktopāya. “In Śāktopāya, it is jnana which is most predominant. In Āṇavopāya it is kriya (activity) which is most predominant.” (Singh, SS p.xlix) It becomes apparent that tantric authors critique other non-tantric systems in part on the grounds that their practices lead only to success within a single upāya. For example, abstaining from strong desires (D73, Śāktopāya) brings about mental calm, but does not lead to higher realization.

By contrast, many tantric meditation practices lead the practitioner through progressively more refined stages as they grow in experience. Tantric mantra practice begins as simple Āṇava (body practice, chanting) which brings calm, but as the mantra ‘melts’ into inner awareness, it leads to suspension of mental activity of all kinds (Śāktopāya). As this practice continues over time, citta (intention) withdraws and it becomes Śāmbhava practice, which ultimately leads to permanent embodied realization of Divine consciousness in all experience. Even traditions such as Buddhism which describe the profound Anupāya attainment of their founders do not describe a specific framework for Śāmbhava and Anupāya level practice as the tantra does in its texts, and no place more than here in the VBh.

Tantric texts acknowledge a diversity of human experience and temperament, and that one practice does not fit everyone.

“It should be borne in mind that Śāktopāya is also not possible for every individual. It is meant for those whose citta (intention) is already oriented spiritually.” –Singh, SS p.xlix

It seems that methods of the first two types would be indicated to a particular student according to their temperament – whether they were more ‘head’ or ‘body’ oriented. The practices of each category use that inclination and strength while overcoming that particular limitation. The third category, Śāmbhava, generally expect perquisite experience with a powerful meditation practice to enable the methods to function, yet simply ceasing to pay attention to thoughts and sensations also qualifies as Śāmbhava upāya. The fourth category indicates the manner of function when realization has been fully attained.

Āṇava Upāyas – Body methods

Āṇava practices involve meditating on the body, breath, chanting, mantra, music, as well as meditation on subtle body such as chakras and nadis. Observation of the breath is frequently a part of practice, but control of breath (pranayama) is mostly excluded. The Śiva Sutras explain that while pranayama does serve to calm the emotions, it does not further serve attainment of insight. The desired goal instead is balancing the ‘sun and moon’, symbols of the inward and outward prana (subtle energy) which flows along with the inward and outward breath.

The VBh describes a number of practices in which prana is visualized passing through successively higher, more rarified parts of the subtle body, taking the attention into a realization of bliss. It may at first seem that visualizing prana (subtle energy) flowing in the body is a mental method, because it uses mental powers of ideation. But the purpose is to imagine something that can’t at first be sensed, so by getting used to the idea of it you can start to notice sensations of it.

In contrast with many Śākto methods which involve pleasure and bliss, D70 uses bodily pain as a means to realization. And yet D80 – “Neither should one dwell on suffering or on pleasure.”

Āṇava Upāyas:

Japa, chanting, recitation – D16 Vibration (internal chanting) – D19, D67 Mantra – D1, D58 Meditation on breath – D2, D3, D32 Control of breath – D4, D41 Meditation on śākti from chakras – D5, D45 Meditate on chakras, nadis – D7, D12, Meditate on object or person – D10 Meditate on bright sparks – D13, D14 Meditate on internal sounds – D 15 Meditate on musical notes – D18 Meditate on dappled light – D53 Meditate on Dvādāśanta point– D27, D28, D32 Meditate on body – D55, D56, D60, D63 Contemplation of strong sensation – D70 Dancing – D87

Śākto Upāyas – Mind methods

Śākto practices involve mental supports such as ideation, visualization, contemplation or meditation. It also include sensory and emotional pleasures used via mental inquiry to remind one of the Self.

“Śākta yoga is a process of self-inquiry… in which consciousness as śākti or power is the guiding principle.” –Singh, SS p.xlix

Although Śākto methods use the mind as support, unlike Āṇava methods they do not include meditation on any object or idea, but rather on seeking out the source of sense or idea. The idea is to use intentional mental processes to learn to suspend mental processes in a variety of clever ways.

“That communion with (Śiva) which is to be obtained only by mental reflection on the reality which is beyond the process of enunciation is designated in this tradition as Śākta.” –Malinivijaya, quoted in SS 2:10, p.125

“In Śāktopāya, citta [intention] is the means of approach to the Divine. Here again the citta is not fixed or steadied on any object; there is no concentration or meditation on anything. In this, the citta is used for seeking the source of its being.” –Singh, SS p.xlviii

The primary form of Śāktopāya practice in tantric traditions is the use of mantra, a charged power word that is either spoken aloud (japa) or inwardly (ajapa). “The main Śākta upāya is mantra, or mystic syllable or syllables.” (Singh, SS p.xliii, xliii) The first Dhāraṇā describes meditation using the mantra hamsa associated with observation of the breath. Muktananda praises this mantra highly in I am That, his treatise on the methodology of mantra, and uses it as an example throughout the book while referring indirectly to more powerful initiated mantras conferred by a teacher. The tantric texts acknowledge that working from a text may be the starting point for aspirants without access to a teacher. In such a case hamsa as considered in the first Dhāraṇā D1 provides a traditional starting point.

“Aspirants who contemplate repeatedly (Śākto) on Bhairava’s glow, full of the essential nature of supreme consciousness, attain that burst of light.” Tantrāloka 4: 7

Śākto Upāyas:

Ideation of letters – D17, D68 Visualization of cranium – D11 Visualization of void – D20, D21, D22, D52, D64, D65, D66, D97, D103 Visualization of body without thoughts, void – D23, D24, D25, D40, D59, D69, D81, D83 Visualization of ‘burning up’ or being absorbed – D29, D30, D31, D26, D33, D42 Meditation on Kundalini – D6 Meditation on brow – D8

Chanting, recitation, vibration– D16, D105 Ideation of Śiva – D34, D85, D91, D107 Ideation of universe as void or gap – D35, D38, D39, D43, D76, D79, D95, D108, D109 Meditation on source of pain/pleasure – D80, D92, D111, Contemplation of bliss – D46, D47, D48, D49, d50, D51, D74 Contemplation of mind as void – D71, D88, D98 Contemplation of tattvas – D72 Relinquishing desires – D73, D101 Ideation of self as universe, everywhere – D81, D82, D86 Ideation of Self as Ultimate – D106, D110 Focus on reality within – D89, D95 Catch pulse of sigh etc. – D93 Focus on memory of sensations – D94 Contemplation on intuition – D96 Contemplation on all people as Brahman – D100 Don’t settle mind on objects – D104 Contemplate knower & known as same – D112

Śāmbhava Upāyas – Neither methods

“Śāmbhavopāya is the sudden emergence of Śiva consciousness without any thought-construct (vikalpa) by a mere hint that one’s essential self is Śiva.” – Chatterjee, from the glossary to the Tantrāloka

Śāmbhava practices use neither mental or body supports. They are usually the result of long experience with other practices such as mantra meditation, though Abhinavagupta notes in the Tantrāloka that some people may be born to this state.

“The total life of the aspirant who has received full enlightenment about mātṛkā-cakra is changed. He is oriented God-ward. His whole life becomes yoga. His formal rituals are change into spiritual practices.” –Singh, SS p.xlvii

Śāmbhava practices do not resemble practice, they require little effort. Instead of striving inward, the practitioner has achieved some degree of realization and is now finding it outward in his experience of the world as well as within.

“The remembrance which arises always without any thought-construct within the aspirant is called Śāmbhavopāya. This kind of recollection of Śiva-nature, if it is reflected completely, the aspirant needs nothing to do with mantra, mudra, actions or worship. Tantrāloka 3: 271

“In Śāmbhava the means of approach to the Divine is, if it can be called means at all, alert passivity or choiceless awareness. In this, there is no support on which the citta (intention) is to be steadied or fixed. Rather, the citta has to withdraw, to cease playing an active role. Therefore this is known as nirālama (supportless) yoga” –Singh, SS p.xlviii

The supports which are notably not present are mind (Śākto) and body (Āṇava). By halting these activities, intention (citta) can halt as well, leaving room for higher awareness of consciousness.

Śāmbhava Upāyas:

Meditation on breath – D1 Absorb mind into empty space – D36, D37, D61, D62 Stop senses and thoughts – D44, D57, D75, D84 Mudras – D54 Awareness of state of consciousness – D63 Remain without desires – D73 Consciousness is everywhere – D77 Focus on emotion not object – D75, D78 Vertigo – D90 Contemplation of non-dual – D102

Anupāya – No method

When Śāmbhava practice is perfectly accomplished and permanently integrated, it becomes Anupāya. This state is described in the Tantrāloka and Śiva Sutras in their sections on Śāmbhava because Śāmbhava is the dawning which is eventually perfected into the Anupāya state.

Anupāya: Realize everything and everyone is Bhairava – D99

Sex in the VBh

Several Dhāraṇās mention sex either as part of a practice or by comparison. Since this is a topic often confused around tantra, it is worth examining. The VBh does not give a description of any specific sexual practices but it does point clearly to human enjoyment of all kinds as containing, embodying, and serving as a gateway to a higher spiritual truth.

D46 and D47 describes the ecstasy of sex as being like realization, through the suspension of duality. The bliss of ‘dissolving into’ the partner is compared to ‘dissolving into’ Śiva. The ecstasy of bliss ‘betokens’ Brahman, by representing as well as containing some essence of it. The point is made that the bliss is not really ‘given’ by the other, it is essentially bliss of the Self which is the cause. Succeeding Dhāraṇās go on to describe how other kinds of pleasure can be used – delight at seeing a friend, etc. – can also be used to experience deep realization. Singh advises that we should be quick to seize such chances, since they fade quickly.

D45 describes the bliss of raising the kundalini energy as being like sex, both in quality of restraint leading to fulfillment, and the resulting ecstasy. It is described as an ‘inner union’ whereas sex is ‘outer union’ Multiple commentators make it clear that sex is a comparison point and not a literal part of this Dhāraṇā.

Compared with renuniciant traditions of the time which required celibacy, to even discuss sex at all as congruent with spiritual practice and attainment was radical. It’s not a stretch to say that the adoption of tantric methods throughout other traditions such as Buddhism was made far more popular by a methodology which included sex as part of the normal human experience rather than something to be given up.

Surprisingly, the Dhāraṇās involving sex and pleasure of all sorts are not classified as body methods but mind methods – Śāktopāya. The point of them is to facilitate suspension of normal thinking so that higher forms of consciousness can arise. Especially for those who are deeply attached to the mind, natural experiences of overwhelming pleasure of any kind can help suspend normal mental processes. In addition, for a practitioner whose practice includes other advanced methods and results, for whom gazing at far off mountains can provoke deep realization (D37), the idea that sexual ecstasy could take part in a deep spiritual experience is certainly reasonable.

Compared to other Dhāraṇās (such as D1, D2, etc) the results of these practices are modest – the experience of suspension of the mind is compared with the suspension that occurs in an experience of inward ecstasy. It is generally agreed that you can’t orgasm your way to enlightenment in the simplest sense and the VBh does not say otherwise. It is not claimed that the result is full spiritual attainment, but useful suspension of thoughts, which is one step on the way, and bliss of any kind is an indication of the true Self.

The five Dhāraṇās D69 - D74 all describe different kinds of enjoyment – including sexual but also emotional, culinary, musical – and in all cases the simple injunction is that to become absorbed in satisfaction, and to meditate on the source of that feeling within the self, is to experience something profound and true, partaking of the nature of ultimate reality if only for a moment.

Bibliography

Abhinavagupta, Gautam Chatterjee, trans. Tantrāloka. Varanasi: Indian Mind 2011

Jaideva Singh, trans., The Yoga of Wonder and Delight. New York, SUNY Press 1991

Jaideva Singh, trans., Śiva Sutras. Delhi, Motilal Banarsidass Publishers 1979

Swami Muktananda, I am That. South Fallsburg: SYDA Foundation 1978

Addendum

Based on this typology, we could interpret practices from other traditions according to the same categories. Note these do not necessarily share the same goals and outcomes as the practices listed in VBh. The below are strictly hypothetical, to stimulate further discussion.

Āṇava Upāyas – body methods

Hatha yoga Asana Pranayama – breath control Mantra Energy work (sensing passively) Healing Psychic (tactile sensing) Tao/microcosmic orbit Nutrition pressure points acupuncture ritual baths Sex magic Eucharistic ritual

Śākto Upāyas – mind methods

Ritual Kabbalah Psychotherapy Chanting Prayer Visualization Energy work (visualizing creatively) Psychic (visual/auditory/cognitive sensing) Creative Imagination Reading Authoring Exorcism – emotional authority Invocation

Evocation Astral travel/ascension/“chariot” workings (Liber 418)?

Śāmbhava Upāyas – neither body nor mind methods, ‘citta’ (will)

Possession? Induced by what? Remote viewing? Passive ignorance----"leaving the gates of your body open to entity entry" Talismanic/seal magic consecration clairaudience clairvoyance mediumship channeling Psychism Divination Psychometry energy signature recognition karmic cursing Out of Body Experiences? Anupāya – no method

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