18. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony.
19. With mouth slightly open, keep mind in the middle of the tongue. Or, as breath comes silently in, feel the sound “hh.”
20. Center on the sound “aum” without any “a” or “m.”
Tantra divides life into two dimensions: one is the sansara – that which is, the world; and the other is moksha – that which can be, the ultimate, the hidden which can become manifest. But there is no contradiction between these two. The hidden is just here and now, in the world – of course, unknown to you, but not non-existent. It is there. The ultimate and the immediate are not two things, but just two dimensions of one existence.
So for Tantra there is no contradiction, there is no duality. The one appears as two because of our limitations; because we cannot see the whole. The moment we can see the whole, one appears as one. The division is not in reality, but in our limited knowledge. That which we know is sansara – the world; and that which is unknown but which can be known is moksha – the transcendental, the ultimate, the absolute.
For other traditions, there is a conflict between the two; for Tantra there is no conflict. This has to be understood very deeply in the mind and in the heart. Unless this is understood deeply, you will never be able to understand the viewpoint of Tantra. And whatsoever is your belief, that belief is of duality. Whether you are a Christian or a Mohammedan or a Hindu or a Jaina, your belief is of duality, of conflict. The world appears to be something which is against the divine, and you have to fight the world to reach the divine. This is the common belief of all so-called religions, particularly organized religions.
Mind can understand duality very easily. Rather, it can understand only duality because the very function of the mind is to divide. The very function of the mind is to cut the whole into fragments.
The mind works like a prism, and when a ray of light enters the prism it is divided into seven colors. Mind is a prism and reality is divided through it. That is why mind revels in analysis. It goes on dividing things into fragments, and it cannot prevent itself unless there is nothing to be divided anymore. So mind has a tendency to reach to the atomic, the lowest division. It goes on dividing, dividing, until a moment comes when no division is possible. If division is still possible, it will divide still further.
Mind goes to the fragment, to the minutest fragment, and reality is a whole, not the fragment. So a completely reverse process is needed to know the real: a process which is of synthesis, not of analysis; a process which crystallizes, not one which divides. A no-mind process is needed.