102. Image spirit simultaneously within and around you until the entire universe spiritualizes.

103. With your entire consciousness in the very start of desire, of knowing, know.

104. O shakti, each particular perception is limited, disappearing in omnipotence.

105. In truth forms are inseparate. inseparate are omnipresent being and your own form. realize each as made of this consciousness.

One of the greatest poets, Walt Whitman, is reported to have said, “I contradict myself because I am big, I contradict myself because I contain all the opposites, because I am all.” The same thing can be said about Shiva, about Tantra.

Tantra is the search for the rhythm of opposites, of contradictions. Contradictory, opposite standpoints become one in Tantra. This has to be deeply understood, only then will you be able to understand why there are so many contradictory, different techniques. Life is a rhythm between opposites: male and female, positive and negative, day and night, birth and death. Between these opposites moves the river of life. The opposites are the banks — they appear to be contradictory, but they are co-operative.

The appearance is false. Life cannot exist without this rhythm between the opposites. And life contains all. Tantra is neither for this nor for that — Tantra is for all. Tantra has no standpoint of its own really. All standpoints that are possible are contained in it. It is big. It can contradict itself because it contains all. It is not partial, it is the whole. Hence it is holy.

All partial standpoints are bound to be profane; they cannot be holy if they don’t contain the opposite. They may be logical and rational, but they cannot be alive. Wherever life exists, it exists through its opposite. It cannot exist alone, the opposite is a must.

In Greek mythology, two gods are at polar opposites: Apollo and Dionysius. Apollo is the god of order, discipline, virtue, morality, culture, and Dionysius is the god of disorder, chaos, freedom, nature. Both are polar opposites. Almost all religions are more or less based on the Apollonian standpoint. They believe in reason, they believe in order, they believe in virtue, they believe in discipline, control… really they believe in the ego.

But Tantra is basically different: it contains both. It contains the Dionysian standpoint also. It believes in nature, it believes in chaos, it believes in laughing and dancing and singing; it is not just serious, it is both. It is BOTH serious and non-serious. Nietzsche writes in one of his letters, “I can believe only in a dancing god.” He couldn’t find any dancing god. Had he known something about Shiva then the story of his life would have been totally different. Shiva is the dancing god. Nietzsche knew only about the Christian god. That is the only standpoint — very serious. Sometimes the seriousness of the Christian god looks absurd, childish, because the opposite is denied completely. You cannot conceive of a Christian god dancing. Impossible! Dancing looks too earthly. And you cannot conceive of a Christian god laughing — or can you? It is impossible. The Christian god cannot laugh. Laughter will look too worldly. The Christian god is the very spirit of seriousness and Nietzsche couldn’t believe in it.

And I think that no one can believe in such a god because it is half, it is not the whole. Only persons like Billy Graham can believe in it. Somewhere Billy Graham says very seriously that when you are reading sexy magazines you must remember that God is looking at you. This looks foolish. You are reading a sexy magazine and God is reading you reading the sexy magazines! This very attitude is stupid. It is stupid because it doesn’t contain the opposite. You will become stupid and dead if the opposite is denied. But if you can move to the opposite easily with no contradiction, if you can be serious and you can be laughing, if you can sit like a Buddha and you can dance like a Krishna and there is no inherent opposition between these two — you can move from being a Buddha towards being a Krishna easily and smoothly — if you can do this, you will be alive. And if you can do this you will be a Tantric, because Tantra is the basic search for the rhythm which exists between the opposites, for the river which flows between the opposites.

So Tantra goes on working on all and every technique possible. Tantra is not for someone, it is for all. Every type of mind can move through Tantra. Every type of mind cannot be Christian, every type of mind cannot be Hindu, every type of mind cannot be Buddhist. A particular type of mind will be attracted by Buddha, a particular type by Jesus, a particular type by Mohammed. Shiva contains all. Shiva can have an appeal for every type possible. The total, the whole has been included, it is not a partial standpoint. That is why Tantra has no sect. You cannot create a sect around the whole you can create a sect only around a fragment. You can live the whole, but you cannot create a sect. A sect can be created only when you are for something and against something else. If both the opposites are contained, how can you create a sectarian mind? Tantra is the essential religion, it is not a sect. Hence so many techniques.

People keep on coming to me and asking, “There are so many techniques and one technique contradicts the other?’ Yes, it contradicts the other because it is not meant for a particular mind. In these hundred and twelve techniques, all the types, all the possible types of humanity have been included. Please don’t be concerned with all the techniques, otherwise you will get confused. You simply find that which suits you, that which appeals to you. Towards it you will feel a deep affinity, an attraction; you will fall in love with it. Then forget all the remaining one hundred and eleven techniques Forget them. You just stick to the one that works for you. In these one hundred and twelve techniques, only one technique is for you. If you try many techniques you will get confused, because to try so many techniques you will need a very big mind which can absorb contradiction. That is not possible right now. One day it may become possible. You can become so complete, so total, that you can move easily with many techniques. Then there will be no problem. But then there will also be no need! Right now is the need. Find your technique.

I can be helpful to you in finding which technique will be suitable for you. And if you feel that other techniques are contradictory to the technique that suits you, don’t think about them. They are contradictory. But they are not for you. At least they are not for you now. One day it may become possible that when you don’t have the ego within, you can move to the opposite without any problem. The ego creates the problem. It is stuck somewhere, it clings to something, it is not liquid, it cannot flow. And Shiva is flowing in all directions.

So remember, don’t start thinking about these techniques: that this technique is against that. Shiva is not trying to create a system, he is not a system-maker. Shiva is giving all the techniques without any systematizing. They cannot be systematized, because a system means that the contradictory, the opposite, must be denied. And here the opposite is included. It is both Apollo and Dionysius; it is both serious and laughing; it is both immanent and transcendent; it is both earthly and unearthly — because it is all.

Now we should enter the techniques:

Next Meditation Technique No. 102

Imagine spirit simultaneously within and around you until the entire universe spiritualizes.

First you must understand what imagination is. It is condemned very much nowadays. The moment you hear the word “imagine’ you will say this is useless, we want something real, not imaginary. But imagination is a reality, it is a capacity, it is a potentiality within you. You can imagine. That shows that your being is capable of imagination. This capacity is a reality. Through this imagination you can destroy or you can create yourself. That depends on you. Imagination is very powerful. It is potential power.

What is imagination? It is getting into an attitude so deeply that the very attitude becomes reality. For example, you may have heard about a technique which is used in Tibet. They call it heat yoga. The night is cold, snow is falling, and the Tibetan lama will be standing naked under the open sky. The temperature is below zero. You would simply start dying, you would freeze. But the lama is practicing a particular technique. That technique is that he is imagining that his body is a burning fire and he is imagining that he is perspiring — the heat is so much that he is perspiring.. And he actually starts perspiring although the temperature is below zero and even the blood should freeze. He starts perspiring. What is happening? This perspiration is real, his body is really hot — but this reality is created through imagination.

You just try some simple technique so that you can feel how reality can be created through imagination. Unless you feel it, you cannot work with this technique. Just count your pulse. Sit in a closed room and count your pulse. And then for five minutes just imagine that you are running. Imagine that you are running, it is hot, you are taking deep breaths, you are perspiring, and your pulse rate is going high. After imagining this for five minutes again count your pulse. You will see the difference: your pulse rate will be high. You have worked it just by imagination, you were not really running.

In old Tibet, Buddhist monks used to do exercise only through imagination. And those techniques can be of much use for modern man, because it is difficult to run in the street, difficult to have a long walk, difficult to find a lonely street. You can just lie down on the floor in your room and imagine that for one hour continuously you are taking a long fast walk. Just in imagination go on walking. And now even medical experts say that the effect would be the same as if it were a real walk. Once you get in tune with your imagination, the body starts functioning.

You are already doing many things without knowing that it is your imagination working. Many times you create many illnesses just through imagination; you imagine that now this disease is there, infectious, it is all over the place. You have become receptive, now there is every possibility that you will fall ill — and that illness is real. But it has been created through imagination. Imagination is a force, an energy, and the mind moves through it. And when the mind moves through it, the body follows.

It happened once in a university hostel in the United States that four students were trying an experiment in hypnosis. Hypnosis is nothing but imagination power. When you hypnotize a person, he is really falling into deep imagination, and whatsoever you suggest will start happening. So they suggested many things to a boy that they had hypnotized. Four boys tried hypnosis on one. They tried many things and whatsoever they said, the boy immediately followed. When they said, “Jump,” the boy started jumping. When they said, “Weep,” the boy started weeping. When they said, “Tears are flowing from your eyes,” tears started flowing. Then just as a joke they said, “Now lie down. You are dead!” And the boy lay down and he was dead.

This happened in nineteen fifty-two. After that they made a law against hypnosis in the United States. No one should try hypnosis unless some research work is involved; unless some medical institute, or some psychological department of some university authorizes you. Only then can you experiment. Otherwise it is dangerous — the boy simply believed, imagined, that he was dead, and he was dead.

If death can occur through imagination, why not life, why not more life?


Just sit in a lonely place where no one will disturb you — a lonely secluded room will do. Or if you can get somewhere outside it will be better, because when you are near nature you are more imaginative. When there are only man-made things around you, you are less imaginative. Nature is dreaming, and it gives you a dreaming force. Alone you become more imaginative: that’s why you are afraid when you are alone. It is not that ghosts are going to trouble you, but alone your imagination can work. And your imagination can create ghosts or anything you want it to. When you move alone, your imagination is more potential; when someone else is there, your reason is in control Because without reason you cannot be related to the others; to others goes on working. When there is no one there, the mind goes on working. When there is no one there, the mind relaxes and you regress to a deeper imaginative layer of the being. When you are alone, imagination starts functioning.

Many experiments have been done with sensory deprivation. If a person can be deprived of all sensory stimuli — if you are closed in a soundproof room with no light entering it, no possibility of being related to any other human being, no pictures on the walls, nothing in the room to which you can relate — after one, two or three hours you will start relating to yourself. You will become imaginative. You will start talking to yourself. You will question and you will answer. A monologue will start in which you will be divided. Then suddenly you will start feeling many things which you cannot understand.

You will start hearing sounds, but the room is soundproof, no sound can come in. Now you are imagining. You may start smelling perfumes, but no perfume is there. Now you are imagining. After thirty-six hours of sensory deprivation, you cannot make any difference between what is real and what is imaginary — impossible. After thirty-six hours of sensory deprivation, imagination becomes reality and reality becomes illusory.

That is why seekers in the old days would move to the mountains, to the lonely places, where they could lose the distinction between the real and the unreal. Once the distinction is lost, your imagination is in full force. Now you can use it and you can be creative through it.

For this technique sit in a lonely place: if the surrounding is natural, it is good, it not, then a room can also do. Then close your eyes and imagine a spiritual force is felt within and without. Within you a river of consciousness is flowing and it is going all over the room, overflowing. Within and without, around you, everywhere, spirit is present, energy is present. And don’t only imagine it only in the mind, start feeling within the body — your body will start vibrating. When you feel that the body has started vibrating, it shows that the imagination has started functioning. Feel that the whole universe by and by is spiritualized — everything, the walls of the room, the trees around you, everything has become no-material, it has become spiritual. Matter is no more.

That is the reality also. Physicists say that matter is illusory and energy is real, and wherever you see solid things, that solidity is just an appearance, it is not there. As physics enters deeper into the world of matter, matter disappears. Only energy, immaterial energy, remains indefinable.

Through imagination you are reaching to a point where, by your conscious effort, you are destroying the structures of the intellect, the patterns of the intellect. You feel that there is no matter, only energy, only spirit, within and without. Soon you will feel that within and without have disappeared. When your body becomes spiritual and you feel it is energy, then there is no distinction between the within and the without. The boundaries are lost. Now there is only a flow, an ocean, vibrating. This is the real also — you are reaching to the real through imagination.

What is imagination doing? Imagination is only destroying the old concepts, matter, old patterns of the mind which go on looking at things in a certain way. Imagination is destroying them. And then the reality will be revealed.

IMAGINE SPIRIT SIMULTANEOUSLY WITHIN AND AROUND YOU UNTIL THE ENTIRE UNIVERSE SPIRITUALIZES — until you feel that all distinctions have disappeared, all boundaries have dissolved and the universe has become just an ocean of energy. That is the fact, also. But the deeper you proceed in the technique, the more scared you will become. You will feel as if you are going mad. Because your sanity consists of distinctions, your sanity consists of this so-called reality and when the reality starts disappearing, you will feel that simultaneously your sanity is disappearing. Saints and insane persons move in a world which is beyond our so-called reality. They both move, but the insane persons fall and saints go beyond. The difference is very small but it is very great also. If without any effort on your part you lose your mind and the distinctions, the real and the unreal, you will become insane. But if you destroy the concepts with conscious effort, you will become “un-sane,” not insane. That “un-sanity” is the dimension of religion. It is beyond sanity. But conscious effort is needed. You should not be a victim, you should remain a master. When it is your effort which is destroying the patterns of the mind, you look into the unpatterned reality.

The unpatterned reality is the only reality; the patterned reality is just imposed. That’s why now anthropologists say that every society, every culture, looks at the same reality but finds a different reality there, because their patterns, their concepts are different. There are many cultures in the world, primitive cultures. They look at the same world in a very different way; their interpretation is totally different. The reality is the same for us and for them, but the pattern looked through is different. For example, Buddhists say that there is no substance in the world, the world is a process. There is nothing substantial. Everything is in movement — or even that may not be the right thing to say. Movement is the only thing. When we say that everything is in movement, again there is the old fallacy — it is as if there is something which is moving. Buddha says there is nothing which is moving — only movement is there. That is all that there is. So in a Buddhist country like Thailand or Burma, they don’t have any corresponding word for “is” in their languages. When the Bible was translated into Thai for the first time, it became a problem to translate it because in the Bible it is said that “God is.” You cannot say that “God is” in Burmese or in Thai; you cannot say it. Whatsoever they say will mean, “God is becoming.” Everything is moving, nothing is. When a Burmese looks at the world, he looks at movement. When we look, when particularly the Greek-oriented Western mind looks, there is no process, only substance. There are dead things, not movements. Even when you look at a river, you see the river as “is.” The river is not there — the river just means a movement, something which is constantly becoming. And a point never comes where you say it has become, it is a process without end. When we look at a tree, we see the tree “is”. The Burmese language has nothing to say. They can only say that the tree is becoming, the tree is flowing, the tree is growing, the tree is in process. If the child is brought up with this pattern in the mind — then everything is a process — the world, the reality, will be totally different. For you it is different and the reality is one and the same. But what mind do you bring to it to interpret it? Then it changes.

Remember one basic thing: unless the pattern of your mind is thrown away, unless you are “de-patterned”, unless your conditioning is thrown away and you are deconditioned, you will not know what reality is — you will know only interpretations. Those interpretations are the workings of your own mind. Unpatterned reality is the only reality. And this technique is to help you to unpattern, to decondition, to dissolve from the mind the words which have gathered there. You cannot look because of them. Whatsoever looks real to you let it be dissolved.

Imagine energy, not substance, nothing static, but process, movement, rhythm, dance, and go on imagining until the entire universe spiritualizes. If you persist, within three months of intensively working for just one hour every day, you can move to this feeling. Within three months you can have a different feeling of the whole existence around you. Matter is no longer there, only immaterial, oceanic existence, just waves, vibrations. When this happens then you know what God is. That ocean of energy is God. God is not a person. God is not somewhere sitting on a throne in heaven. The whole creative energy of existence is God. But we have a pattern of thinking. We say God is the creator. God is not the creator. Rather, God is the creative force, the very creation itself.

It has been forced again and again on our minds that somewhere in the past, God created the world — and then and there creation finished. Christians have a story that within six days God created the world and on the seventh day he rested. That’s why the seventh day, Sunday, is a holiday. God took a holiday on that day. In six days he created the world, forever and ever — and since then there has been no creation. Since the sixth day there has been no creation. This is a very dead concept. Tantra says God is the very creativity. Creation is not a historical event that happened somewhere in the past — it is happening every moment, God is creating every moment. But again language creates a problem and we say, “God is creating.” It feels that God is someone who goes on creating. No, the very creativity that goes on moving and moving every moment, that very creativity is God. So you are in creation every moment. This is a very alive concept. It is not that God has created something somewhere and since then there has been no dialogue between man and God, there has been really no connection, no relationship — he created and the thing was finished. Tantra says that every moment you are being created, eery moment you are in deep relationship with the divine, with the source of creativity. This is a very alive concept.

Through this technique you will have glimpse of the creative force, within and without. And once you can feel the creative force and the touch, the impact of it, you will become totally different, you will never be the same again. God has entered you.You have become an abode.