Namaste everyone.
A very warm welcome to all of you in this live meditation session with me,
Dhyansa.
We are meditating on 112 meditation techniques of Vigyan Bhairav Tantra.
Are you here with me in this moment?
Come back to your body.
Come back to your mind right now.
Otherwise there is no possibility of moving further.
When you say my body,
What makes you believe that this is your body?
What makes you think that this is your body?
Right now do this experiment.
As you bring your awareness right now in this moment to your body,
How can you say this is my body?
What is the underlying logic?
What is the underlying truth that makes you believe that this is your body?
There are two factors at play.
One is that the body is physical,
It is matter,
It is defined.
And the second is consciousness.
That you are aware that this consciousness is there in this physical matter called body.
And when you say my body,
Just go deeper into this statement my body.
The moment you say my,
It means that there is a definition that you have given to this.
This definition comes from the matter.
Because something that is there outside is not a part of this matter that you call as your physical body.
Therefore,
You only call what you experience,
This matter,
As your physical body and not something that is outside,
Not something that is kept a table or a chair next to your body.
You do not call that as your body.
Because this physical sensation,
This consciousness of matter has a definition.
So your body has a definition.
Pay attention to that definition.
When you say my body,
There is a sense of definition in that coming out of the matter and the consciousness put together,
Your consciousness of the matter which you call as my body.
Until here,
It is easy,
It is simple to follow.
But if you go to your mind,
If you take your awareness to your mind,
What you call as my mind,
Does this have any definition?
Does this have any boundary?
Ask yourself.
Contemplate in this moment.
Shifting your awareness to your mind and asking yourself what you are calling as my mind.
Are there any boundaries of the mind?
Are there any limitations to the mind?
Mind is also not matter.
So how do you know what you are calling as my mind is your mind.
Where are the boundaries and definitions of that mind which makes you say that this is my mind?
Pay attention to this my.
How do you say,
How are you sure,
How do you know the truth that what you call as my mind is your mind?
That there are definitions to it,
There are boundaries to it.
There is no matter.
So where is that mind?
If you become more and more aware of this phenomena called mind,
You will realize that there is nothing as your mind or my mind.
There is only mind or you can say a mind field.
A field that is there,
A non-physical field that we call as mind.
You can call it as collective mind,
You can call it as mind field,
Whatever makes you visualize this,
Whatever makes you connect your awareness to clearly show this field,
This mind field which has no boundaries.
So how do you come to this when you say my mind?
What is it that you call out of this mind field,
This infinite realm,
This non-physical infinite realm of mind?
How do you take a portion of it and call that as my mind?
Whatever is you,
Whatever you call as my mind is nothing but a repetition.
An identification to a portion of this mind field,
A repetition that you are constantly repeating again and again and again since you are born.
Just reflect on this fact that while you were born,
While you were a very small child,
At that moment,
No matter what your mother called,
What name your mother gave,
It did not matter to you.
But over a certain period of time,
That name became your identity.
You start responding to that name,
That name became a part of you,
Your mind,
Your identity.
Similarly,
After repeating many more things,
The thoughts that are there in the mind field,
You are repeating those thoughts all the time,
You are repeating those ideas all the time and because of that repetition,
In that mind field,
You are repeating and because of that repetition,
You feel that this is your mind.
The whole effort of meditation is to break that repetition,
To stop that repetition,
To slow down that repetition so that for a moment you are free of the mind.
Suddenly the moment you stop this repetition,
Which makes you and gives you this sense of mind and is constantly holding you all the time with all these thousand thoughts,
All these ideas,
You feel that there is this sense of movement,
You are thinking,
You are doing something all out of this mind.
If this repetition stops,
If you slow down in the silence of meditation,
If everything in you comes to a standstill,
To a stillness,
That this repetition is not there anymore,
There is no mind.
An only mind field,
You observe this mind field from a distance,
You realize that this mind field,
It does not belong to you,
You are not the mind,
It is something external,
It is there we collectively share this mind field.
None of us ever had any original thought.
We share this realm of thought,
We share this realm of ideas,
We share this realm of mind,
Only by repetition,
Only by constant identification to a portion of it,
We call that as my mind and we live our entire life calling that as my mind,
Trapped in that as my mind and all our life is then directed,
Dictated with that repetition that is constantly going on which we call as my mind.
Let us listen to what Bhairava has to say in Vigyan Bhairav Tantra in this context to get us out of this repetition of what we call as my mind.
Bhairava says,
Contemplate on being in the supreme consciousness again and again or meditate on the spontaneous sound that continues within oneself in the form of mantra.
Here Bhairava is giving two techniques in this one sutra,
Let me repeat.
Contemplate on being in the supreme consciousness again and again or meditate on the spontaneous sound that continues within oneself in the form of mantra.
So here the emphasis is on repetition.
The emphasis is on mantra,
That repetition that you anyways otherwise are living which you are calling as my mind and replacing that repetition,
That mantra with something,
With a technique that takes you out of this limited mind,
This limited repetition and brings you to your true nature.
It puts you back into silence.
What are these two techniques in this sutra?
The first technique is contemplate on being supreme consciousness again and again.
This is self remembrance,
Reminding oneself of us being the awareness,
The supreme consciousness,
The witness,
The witness above the body,
The witness above the mind.
So what you can do as a technique,
As a meditation is to repeat and remind yourself,
Repeat this reminding of yourself of this supreme consciousness,
I am the witness,
I am the witness,
Or I am the supreme consciousness,
Or I am the pure consciousness.
As you are sitting in silence,
As you are sitting trying to meditate with all these thousand thoughts,
With your limited mind,
With this mind field constantly identified in you and you are repeating this mind field,
What you are going to do today,
What you are going to do tomorrow,
Replace this repetition with the remembrance that I am awareness.
I am the witness above the mind,
Above the thoughts,
Above all.
This is one technique,
For some this is magical.
This reminds you constantly and takes you from wherever you are in life,
In whichever situation you are in,
No matter how deep are you trapped in your mind and in the thoughts of your mind,
You are immediately put as a witness above all.
So this is one repetition that you could do as a mantra.
The second repetition is to listen to the unstruct sound,
The anahata naad.
Here in the sutra,
Bhairava is referring to this as spontaneous sound.
The spontaneous sound is the sound which is not made by anything.
It is there with the existence.
It is the sound of existence,
With the flow of existence.
You can only hear this in deep meditation.
So it is somewhat difficult to take that path where you are first of all in so much silence that you could focus and concentrate on this sound,
This eternal sound,
The anahata naad.
If you are interested in that and want to practice this later,
Bringing your awareness at your heart center and moving deep into silence,
You will hear this sound.
And as you bring yourself repeatedly again and again to this sound,
You move to a place of truth,
You move to a place where there is no repetition of any kind anymore.
For the beginners for this session,
We will go with the first technique of this sutra,
Which is to remind ourselves that we are the witness,
That we are above the body,
We are above the mind,
We are simply the witness.
Just this remembrance,
Just this repetition,
Up till a point where no repetition is needed anymore,
No mantra is needed anymore,
No remembrance is needed anymore,
And this witness is established in us as a continuity.
Let us practice this in our silence and in our meditation to bring ourselves back to this remembrance by repeating that I am the witness.
Whenever you are trapped,
Whenever you are carried away with the thought of your day,
With the memory of your life,
With anything,
With any thought,
With any emotion,
Bringing yourself back to this positioning of the witness of you being the awareness.
Please close your eyes and take a posture that is comfortable for you.
Your body relaxed yet alert.
Balance not leaning forwards or backwards,
Nor sideways.
Your breath flowing naturally.
Your awareness turned inwards from all directions to your inner space.
These moments as your mind is settling,
Your body is settling,
Be in this constant remembrance,
Repetition that I am the witness.
Let us practice this in our silence.
I am the witness bringing your thought,
Your emotion,
Your energies,
Your thoughts,
Your energies to this repetition,
To this remembrance.
You are the witness bringing your thoughts,
Your energies,
Your energies,
Your emotions,
Your energies,
Your emotions,
Your energies,
Your energies.
Every thought says I am the witness.
Every sensation in you says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Every thought says I am the witness.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
Letting go of the mantra.
