Vigyan Bhairav Tantra - Meditation
AS BREATH TURNS FROM DOWN TO UP, AND AGAIN AS BREATH
CURVES FROM UP TO DOWN -- THROUGH BOTH THESE TURNS, REALIZE.
It is the same, but with a slight difference. The emphasis is now not on
the gap, but on the turning. The outgoing and ingoing breath make a
circle. Remember, these are not two parallel lines. We always think of
them as two parallel lines -- breath going in and breath going out. Do
you think that these are two parallel lines? They are not. Breath going
in is half the circle; breath going out is the other half of the circle.
So understand this: first, breathing in and out creates a
circle. They are not parallel lines, because parallel lines never meet
anywhere. Secondly, the breath coming in and the breath going out are
not two breaths, they are one breath. The same breath which comes in,
goes out, so it must have a turn inside. It must turn somewhere. There
must be a point where the incoming breath becomes outgoing.
Why put such emphasis upon turning? Because, Shiva says, AS
BREATH TURNS FROM DOWN TO UP AND AGAIN AS BREATH CURVES FROM UP TO DOWN,
THROUGH BOTH THESE TURNS, REALIZE. Very simple, but he says: realize
the turns and you will realize the self.
Why the turn? If you know driving you know about gears.
Each time you change the gear, you have to pass through the neutral
gear, which is not a gear at all. From the first gear you move to the
second or from the second to the third, but always you have to move
through the neutral gear. That neutral gear is a turning point. In that
turning point the first gear becomes the second and the second becomes
the third. When your breath goes in and turns out, it passes through the
neutral gear; otherwise it cannot turn out. It passes through the
In that neutral territory you are neither a body nor a
soul, neither physical nor mental, because the physical is a gear of
your being and the mental is another gear of your being. You go on
moving from gear to gear, but you must have a neutral gear where you are
neither body nor mind. In that neutral gear you simply are: you are
simply an existence -- pure, simple, unembodied, with no mind.
That is why there is the emphasis on the turn. Man is a
machine -- a large, very complicated machine. You have many gears in
your body, many gears in your mind. You are not aware of your great
mechanism, but you are a great machine. And it is good that you are not
aware; otherwise you could go mad. The body is such a great machine that
scientists say if we had to create a factory parallel to the human body,
it would require four square miles of land, and the noise would be such
that one hundred square miles of land would be disturbed by it.
The body is a great mechanical device -- the greatest.
You have millions and millions of cells and each cell is alive. So you
are a big city of seventy million cells; there are seventy million
citizens inside you, and the whole city is running very silently,
smoothly. Every moment the mechanism is working. It is very complicated.
These techniques will be related at many points with the mechanism of
your body and the mechanism of your mind. But always the emphasis will
be on those points where suddenly you are not part of the mechanism --
remember this. Suddenly you are not part of the mechanism. There are
moments when you change gears.
For example, in the night when you drop into sleep you
change gears, because during the day you need a different mechanism for
a waking consciousness -- a different part of the mind functions. Then
you drop into sleep, and that part becomes non-functioning. Another part
of the mind begins to function, and there is a gap, an interval, a
turning. A gear is changed. In the morning when you are again getting
up, the gear is changed. You are silently sitting, and suddenly someone
says something and you get angry -- you move into a different gear. That
is why everything changes.
If you get angry, your breathing will suddenly change.
Your breathing will become irritated, chaotic. A trembling will get into
your breathing; you will feel suffocated. Your whole body would like to
do something, shatter something, only then can the suffocation
disappear. Your breathing will change; your blood will take a different
rhythm, a different movement. Different chemicals will have to be
released in the body, the whole glandular system will have to change.
You become a different man when you are angry.
A car is standing... you start it. Do not put it in any
gear, let it be in neutral. It will go on pulling, vibrating, trembling,
but it cannot move; it will get hot. That is why, when you are angry and
you cannot do something, you will get hot. The mechanism is ready to run
and do something and you are not doing -- you will get hot. You are a
mechanism, but, of course, not only a mechanism. You are more, but the
"more" has to be found. When you get into a gear, everything changes
inside. When you change the gear, there is a turning.
Shiva says, AS
BREATH TURNS FROM DOWN TO UP, AND AGAIN AS BREATH CURVES FROM UP TO DOWN
-- THROUGH BOTH THESE TURNS, REALIZE.
Be aware at the turn. But it is a very short turn; very
minute observation will be needed. And we are just without any observing
capacity; we cannot observe anything. If I say to you, "Observe this
flower; observe this flower which I give to you," you cannot observe it.
For a single moment you will see it, and then you will begin to think of
something else. It may be about the flower, but it will not be THE
You may think about the flower, about how beautiful it is
-- then you have moved. Now the flower is no more in your observation,
your field has changed. You may say that it is red, it is blue, it is
white... then you have moved. Observation means remaining with no word,
with no verbalization, with no bubbling inside -- just remaining WITH.
If you can remain with a flower for three minutes, completely, with no
movement of the mind, the thing will happen -- the beneficence. You will
But we are not at all observers. We are not aware, we are
not alert; we cannot pay attention to anything. We just go on jumping.
This is part of our heritage, our monkey heritage. Our mind is just the
growth of the monkey mind, so the monkey moves on. He goes on jumping
from here to there. The monkey cannot sit still. That is why Buddha
insisted so much on just sitting without any movement, because then the
monkey mind is not allowed to go on its way.
In Japan they have a particular type of meditation which
they call Zazen. The word 'zazen' in Japan means just sitting, doing
nothing. No movement is allowed. One is just sitting like a statue --
dead, not moving at all. But there is no need to sit like a statue for
years together. If you can observe the turn of your breath without any
movement of the mind, you will enter. You will enter into yourself or
into the beyond within.
Why are these turnings so important? They are important
because on turning, the breath leaves you to move in a different
direction. It was with you when it was coming in; it will be with you
again when it goes out. But at the turning point it is not with you and
you are not with it. In that moment the breath is different from you,
and you are different from it: if breathing is life, then you are dead;
if breathing is your body, then you are no-body; if breathing is your
mind, then you are no-mind... in that moment.
I wonder whether you have observed it or not: if you stop
your breath, the mind stops suddenly. If you stop your breath just now,
your mind will stop suddenly; the mind cannot function. A sudden
stoppage of breath and the mind stops. Why? Because they are disjoined.
Only a moving breath is joined with the mind, with the body; a
non-moving breath is disjoined. Then you are in the neutral gear. The
car is running, the power is on, the car is making a noise -- it is
ready to go forward -- but it is not in gear, so the body of the car and
the mechanism of the car are not joined. The car is divided into two. It
is ready to move, but the moving mechanism is not joined with it.
The same happens when breath takes a turn. You are not
joined with it. In that moment you can easily become aware of who you
are. What is this being? What is it to be? Who is inside this house of
the body? Who is the master? Am I just the house or is there some master
also? Am I just the mechanism or does something else also penetrate this
mechanism? In that turning gap, Shiva
says, REALIZE. He says just be aware of the turning, and you become
a realized soul.