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Chapter 1: The World of Tantra

The Sutra:

Devi asks:
Oh Shiva, what is your reality?
What is this wonder-filled universe?

What constitutes seed?
Who centers the universal wheel?

What is this life beyond form pervading forms?
How may we enter it fully, above space and time, names and descriptions?

Let my doubts be cleared!

Some introductory points. First, the world of Vigyan Bhairav Tantra is not intellectual, it is not philosophical. Doctrine is meaningless to it. It is concerned with method, with technique - not with principles at all. The word tantra means technique, the method, the path. So it is not philosophical - note this. It is not concerned with intellectual problems and inquiries. It is not concerned with the “why” of things, it is concerned with “how”; not with what is truth, but how the truth can be attained.

Tantra means technique. So this treatise is a scientific one. Science is not concerned with why, science is concerned with how. That is the basic difference between philosophy and science. Philosophy asks, “Why this existence?” Science asks, “How this existence?” The moment you ask the question, how?, method, technique, become important. Theories become meaningless; experience becomes the center.

Tantra is science, Tantra is not philosophy. To understand philosophy is easy because only your intellect is required. If you can understand language, if you can understand concept, you can understand philosophy. You need not change; you require no transformation. As you are, you can understand philosophy - but not Tantra.

You will need a change. rather, a mutation. Unless you are different, Tantra cannot be understood because Tantra is not an intellectual proposition, it is an experience. Unless you are receptive, ready, vulnerable to the experience, it is not going to come to you.

Philosophy is concerned with the mind. Your head is enough; your totality is not required. Tantra needs you in your totality. It is a deeper challenge. You will have to be in it wholly. It is not fragmentary. A different approach, a different attitude, a different mind to receive it is required. Because of this, Devi is asking apparently philosophical questions. Tantra starts with Devi’s questions. All the questions can be tackled philosophically.

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