published as ”Vigyan Bhairav Tantra Volumes 1 and 2”,(40 discourses each). .. Thirdly, the very words VIGYANA BHAIRAVA TANTRA mean the technique of. All that you have is this very moment, so don't go on postponing. Now we will enter the techniques. The first technique: Vigyan Bhairav Tantra, Vol 2. 6. Osho. Osho - audio discourses where Osho describes these meditation in the most detailed way in hours-long lectures.

Vijnana Bhairava Tantra Osho Pdf

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Osho comenteaza Vijnana Bhairava Tantra. Identifier: OshoVijnanaBhairavaTantra. Identifier-ark: ark://t1wd8b21t. Ocr: ABBYY. Vigyan Bhairav Tantra, Vol 2 - Osho World. Pages·· MB·1, Downloads. There are teachings which are based on celibacy – BRAHMACHARYA. The book Vigyan Bhairav Tantra in Sanskrit with English translation in PDF format.

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Science is not concerned with why, science is concerned with how. That is the basic difference between philosophy and science…. Tantra is science, Tantra is not philosophy….

As you are, you can understand philosophy — but not Tantra. Are they the same? They reach to the same goal; however, their paths are not only different, but contrary also.

So this has to be understood very clearly. Yoga is not philosophy, just like Tantra — yoga depends on action, method, technique. Doing leads to being in yoga also, but the process is different. In yoga one has to fight; it is the path of the warrior. On the path of Tantra one does not have to fight at all. Rather, on the contrary, one has to indulge — but with awareness.

Morality will happen, but that will be a consequence, not a prerequisite.

Be clear about this distinction. They are outer. Rather, move within. So the techniques are there for how to move within. It has no mediators, no middlemen, it has no priests.

And Tantra says the moment the priest enters, religion is corrupted.

It is not the devil who corrupts religion, it is the priest. The priest is in the service of the devil. For Tantra this division of good and bad is meaningless.

Tantra does not look at life through any dichotomy, any duality, any division. Yoga believes in gradual development: inch-by-inch, step-by-step, you progress toward the final. Yoga is very arithmetical: for each sin that you have committed you have to balance it by a virtuous act; your account has to be closed completely….

Tantra says just the opposite. Tantra is a very, very poetic approach, not arithmetical.

And Tantra believes in love, not in mathematics; it believes in sudden enlightenment. You must understand first what the Tantra attitude is; only then it will be possible for you to comprehend what Tilopa is trying to say. So, something about the Tantra attitude: the first thing, it is not an attitude, because Tantra looks at life with a total vision….

So it is difficult to say that this is an attitude; in fact it is a no-attitude. Tantra is not a moral concept. It is neither moral nor immoral. It is amoral. It is a science, and science is neither. Your moralities and concepts concerning moral behavior are irrelevant for Tantra. Tantra is not concerned with how one should behave; it is not concerned with ideals. It is concerned basically with what is, with what you are.

This distinction has to be understood deeply. To talk about God is a little anthropomorphic…. Tantra brings things to their right proportion, puts man in his right place.

Tantra is a great vision, it is not centered on man, it is not centered on any partial attitude. It sees reality as it is, in its suchness, in its tathata, in its thusness.

Osho Vijnana Bhairava Tantra

It does not talk about God. Instead of God, Tantra talks about truth. It is a truth. But what happened is that they never went very deep into meditation; meditation remained just secondary. Without meditation that was going to happen. Meditation should have been the most primary thing because that is going to transform the energy, but that became secondary….

So although Tantra has a piece of truth, it could not be used rightly. One was an inner reason — that meditation was not made the central point.

And secondly, Tantra has no special methodology for the perverted and the repressed, so that first their repressions and perversions can be settled and they can become normal.

Once they have become normal, then they can be introduced to meditation.

And only after deep meditation should they be allowed into Tantra experiments. It was a wrong arrangement, so the whole thing became, in the name of a great system, just an exploitation of sex. If you deny, you move to the opposite extreme. Denial is extreme.

Vigyan Bhairav Tantra, Vol 1

If you deny anything, you deny it for something; then you move to one extreme. If one denies sex, he will move to brahmacharya, celibacy — to the other extreme. If you deny brahmacharya, you will move to indulgence — to the other extreme.

The moment you deny, you have accepted the extreme path. You are neither for something nor against something. You have not chosen, you are just floating in the stream. You are not moving toward a goal — you have no choice. You are in a let-go. When you choose, your ego comes in. When you choose, your will comes in. When you choose, you are moving against the whole universe — you have your own choice.

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When you choose, you are not choosing the universal flow: you are standing aloof, isolated; you are like an island. You are trying to be yourself against the whole flux of life. Tantra is a space to be. Tantra is liberation. Bhairavi, the goddess, solicits Bhairava to uncover the quintessence from the best approach to acknowledgment of the most astounding reality.

In his answer Bhairava depicts different ways to go into the general and supernatural condition of cognizance. References to it show up all through the writing of Kashmir Shaivism, demonstrating that it was thought to be an essential content in the monistic school of Kashmir Shaiva rationality. Every one of these three letters in order implies three unique demonstrations of God. Vijnana Bhairava Tantra is the information about the most astounding condition of cognizance.

It depicts strategies to combine the human awareness with the heavenly cognizance or the individual cognizance with astronomical awareness. The base of this Tantra is the discourse of Shiva and Devi or Shakti the original text is worth reading but the analysis and result of the discourse was the birth of Tantric meditations.

Some people are saying that Lakshman Joo better explains this than Osho. It is an old content on yoga and contemplation uncovered by God hundreds of years back.

It was composed to demonstrate to humankind industry standards to achieve a condition of edification. The Vigyan Bhairava Tantra contains a lot of reasonable insight. It demonstrates to individuals proper methodologies to beat enduring and discover peace and delight in their lives.Focus on fire rising through your form From the toes up Until the body burns to ashes But not you.

The moment you deny, you have accepted the extreme path. He tells her how.

Stop the doors of the senses when feeling the creeping of an ant. O, beloved, even in such know illimitably.

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