Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche<\/p>\n
Vij\u00f1\u0101nabhairava-tantra <\/em><\/strong>40\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/p>\n Technique: focussing on the emptiness at the beginning and end of a sound<\/p>\n yasya kasy\u0101pi var\u1e47asya p\u016brv\u0101nt\u0101v anubh\u0101vayet | \u201cHe should focus on the beginning and end of any sound. By becoming \u2018void\u2019 due to the power of the void, the man takes on the form of the void.\u201d<\/p>\n Any (kasy\u0101pi<\/em>) sound or phoneme (var\u1e47a<\/em>) arises out of non-sound, out of the emptiness (\u015b\u016bnya<\/em>) of sound, and ends in the reabsorption of sound. The technique is to experience (anubh\u0101vayet<\/em>) the moment when the var\u1e47a<\/em> arises and the moment when it is absorbed, its beginning and end (p\u016brv\u0101nt\u0101v<\/em>).<\/p>\n The beginning and the end of a sound are moments of particular power. They manifest the relationship of \u015aiva and \u015aakti. If \u015aiva is I am (aham<\/em>), then his self-awareness, \u2018I am\u2019, is his \u015aakti. These stand in the relationship of light (prak\u0101\u015ba<\/em>) and auto-illumination (vimar\u015ba<\/em>). They are in eternal union, one never without the other, inseparable.<\/p>\n This self-awareness, \u2018I am\u2019, is the supreme word (parav\u0101c <\/em>\u00a0or v\u0101c<\/em>), and this primordial \u2018word\u2019 is the origin of all words; this essential \u2018mantra\u2019 is the basis of all mantras and permeates them all.<\/p>\n Thus in the act of recitation there is a double aspect, the absence of sound and the spontaneous arising of sound and its equally natural disappearance. It is spontaneous because \u015aakti is freedom itself (sv\u0101tantrya<\/em>). Beginners start the sound with an act of the will but, when recitation becomes perfect, the sound arises spontaneously from the depths of their being. This spontaneity means that the sound becomes natural (sahaja<\/em>) to them. \u00a0\u00a0It arises from the void for \u015aiva is emptiness, and return to the void.<\/p>\n This \u2018emptiness\u2019 is open, welcoming, without limits, without barrier or duplicity.<\/p>\n Disciples wish to hear the words of the guru, which spring spontaneously and intelligently, wisely and energetically from him. The more his words spring from \u2018emptiness\u2019 the more energetic and powerful they will be. The disciples listen to the words but also perceive the immense void and restfulness from which the words come and to which they lead. The guru\u2019s words enter them but his silence enters them also and they become silent in his silence. Silence inspires silence.<\/p>\n The word \u015b\u016bnya<\/em> (empty) occurs three times in the one line.<\/p>\n One becomes \u2018empty\u2019 (\u015b\u016bnyabh\u016bto<\/em>) ultimately not by means of the will but by the sheer power of emptiness (\u015b\u016bnyay\u0101<\/em>). Nothing can control emptiness. It is something to be experienced (anubh\u0101vayet<\/em>) <\/em>and in this sense is happens spontaneously. Emptiness is its own source. No object or means can produce emptiness. Emptiness occurs by means of emptiness. The result is that a mere man (puman<\/em>) becomes \u015b\u016bny\u0101k\u0101rah<\/em>. The word ak\u0101rah<\/em> means\u2018sound\u2019 or \u2018letter\u2019; the word \u0101k\u0101ra<\/em> means \u2018shape\u2019 or \u2018form\u2019. The man therefore becomes \u015aiva\/\u015aakti, both emptiness and sound (\u015b\u016bnya-ak\u0101rah<\/em>). Or having become empty, he is the image (\u0101k\u0101ra<\/em>) or manifestation of \u015aiva who is emptiness (\u015b\u016bnya<\/em>). These two meanings impact on each other and explain to the richness of the result.<\/p>\n This emptiness moves the heart and mind of the reciter so that he becomes perfectly still and void of all ambition, of all desires and attachments, free at last.\u00a0 The practitioner becomes \u2018empty\u2019, and the sound resounds in him without hindrance.<\/p>\n The beginner will need to recite the sound over and over, many lakh<\/em>s of times, but the more proficient he becomes, the less need there is to recite it. Indeed, ultimately there is only one utterance of the one sound. The auto-illumination of \u015aiva occurs once and forever, perfectly. The yog\u012b<\/em> will eventually reach the state when, in saying the sound once, he will have said it perfectly and need not repeat it. But that is at the end of a long path.<\/p>\n","protected":false},"excerpt":{"rendered":" Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche Vij\u00f1\u0101nabhairava-tantra 40\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Technique: focussing on the emptiness at the beginning and end of a sound yasya kasy\u0101pi var\u1e47asya p\u016brv\u0101nt\u0101v anubh\u0101vayet | \u015b\u016bnyay\u0101 \u015b\u016bnyabh\u016bto ‘sau \u015b\u016bny\u0101k\u0101ra\u1e25 pum\u0101n … Continue reading
\n<\/em>\u015b\u016bnyay\u0101 \u015b\u016bnyabh\u016bto ‘sau \u015b\u016bny\u0101k\u0101ra\u1e25 pum\u0101n bhavet || 40 ||<\/em><\/p>\n