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This text explicitly regards itself as a secret tantra for spiritual elites and advanced practicioners, expounding the true nature of Bhairava as opposed to the popular superstitions which the popular practitioners believe along with their hollow and absurd public rites like puja and ritual oblations intended to pursue illusory goals like the liberation of the soul. Foolish commoners. One should (literally according to the text) give up his life to prevent them from getting ahold of this knowledge.However to me, the true nature of bhairavi seems to be very similar to a description of the core meditative practice of much of Vedantic and Upanishadic Hinduism, only in some cases more extreme and with the added component of the doctrine of nothingness. This entails the rejection of some standard Hindu doctrines in the pursuit of fleshing out the radicalness of this nondual experience which is: experiencing the bliss of the self, free from all internal or external stimuli, which is also intimately tied in some way with the entire universe (i.e. it is the universe in some nondual way. In fact everything else is nondual while we are at it including honor and dishonor, friendship and enmity, bondage and liberation, form and void, consciousness and matter, etc etc etc etc etc). Lots of Shunya reverence in here too, and an explicit association of Bhairava, the truth, the supreme joy, the godhead, with the nothingness, the zero, the void.One who gains power is said to become power itself. One who meditates becomes consciousness. One who behaves like Shiva becomes Shiva. This is a belief of the text.Then it goes on to describe specific meditative practices to achieve a state of Bhairava consciousness, which is nothingness and joy, many of which I’ll just list off here: Breathing techniques, eye positions, visualizations of energy in the body, visualizations of centers and pathways on the body, visualizations of confusing things like various sorts of voids which I dont have the proper context to reconstruct and which may just remain a mystery since these are esoteric documents, visualization of the spinal pathway, visualization of zen koan like notions like the unstruck sound which is uninterrupted like a rushing river yet which has no vibration, also meditations on real actual sounds, natural objects, vacant spaces, gaps between objects, ones body in a void, ones body as unlimited space, meditations on joyous memories, the happiness of consuming food, the pleasures of the rest of the senses, staying in a liminal state between sleep and wakefulness, looking at optical distortions of light, adopting yogic postures, rocking the body, looking at the sky without blinking, contemplating the darkness of the moonless sky as Bhairava and the self, restraining all sense organs, meditating on a small point of pain, meditating on desires and articles of knowledge, and their source as the self (weird), meditating on the transience of all things, whirling of the body, looking into a deep hole, the start or end of a sneeze, an experience of terror, curiosity, hunger, or fulfillment of hunger, memorizing the appearance of objects, meditating on the concept of property possession, In some of these its hard to tell if the object of the meditation is the expressed object or if the meditator is expected to realize the falsehood or superficially of his object of meditation at some point. At certain points this is made clear for instance in respect to the erroneous perception of objects through the senses. The same can be said for desires. Yet it seems like other things in that apparent category, like the enjoyment of food and joyous memories seem to be meditated upon for their joy-quality itself, as joy = consciousness = bhairava = void.The void, the nothingness, the zero which i have previously mentioned is probably the most interesting concept here. This tantra is basically like a Hindu-Dhyana/Zen document and gets very close to a Buddhist type doctrine of no-soul (anatman) and atheism, as the atman and God are both held to be shunya- zero, void, nothing. There is also some Buddhist sounding stuff when the text says that one should meditate on one’s own body burt by the fire of time. It sounds like a corpse meditation or a contemplation on foulness or on the decay of the body which is common in Buddhism. But then it takes it further and applies the same entropic meditation to the entire universe. Void meditations are all over this thing. The body as all sorts of voids. The universe as a void in reality (non void is maya).A consistent pattern in these practices which is also similar to zen is the tendency for the author to pick subjects which evoke one of two types of infinity. Either the infinitely large, as in: an infinitely large area of empty space or an infinite or very very long period of time passing by. Or the infinitely small like a point in space or the ending point of a syllable with a visarga on it. Various methods are used to get one to have a sense of the infinite even when it isnt exactly possible to access it completely, like looking down a very deep well, or focusing on one object at the exclusion of all others, and then shifting one’s attention to the fact that in your peripheral consciousness you are excluding all other objects. Its quite ingenious.One is supposed to cultivate this state of meditative nothingness and transformation into Shiva Bhairava on a daily basis such that each moment becomes extraordinary. Its a pretty anti-rational and mystical tantra. Epistemologically fairly nihilist, if only strategically so. We have to assume that a lot of this sutra is written in an intentionally obtuse way (though honestly its not THAT obtuse) and using poetic language to communicate concepts which are inherently inexpressible in language. Very close in core message to the Dao.

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