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Radikal Freedom Yoga as realisation

Sri Vijnana Bhairava Tantra


Introduction

The Sri Vijnana Bhairava Tantra arises from the Trika school of Kashmir Shaivism. It is a richly poetic
and beautiful guide to the path of realization.
Dharana is commonly translated as concentration practice.
Dharana as concentration works with the perceived reality1 of two, self as subject and that which is
concentrated on as object.
Dharana occurs in space-time and relies on this dichotomous experience of subject and object.
Dharana is a preparation for dhyana or absorption where the illusion of subject and object dissolves
in the reality of non-duality, in this context this is Shakti as energy and space in non-dual embrace
with pure radiant sentience or Shiva.
Dharana is more truthfully described as:
Awareness, manifesting as the sense of self, focusing through the medium of mind and any of the
other six senses2, upon the appearance of a separate sense object in order to finally perceive both
sense of self, mind, senses and object as one continuum of sentience and space.
Dharana is thus a path beyond time, space, subject and object.
Dharana utilises the experience of time, space, energy flow, sense fields, innermost feeling, subject
and object to move towards and realise freedom.
What are the preconditions for effective dharana?
The preconditions are four-fold.
1

This is the perceived reality from the viewpoint of separation. From the viewpoint of inseparability there is not two.
From the viewpoint of inseparable essence then all that flows and moves and appears as solid and real is not as real as
it looks and feels.
2
Vision, hearing, taste, smell, touch and interoception

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Firstly; realisation of interdependence. This means that the systemic level of inseparability is
somatically, emotionally and cognitively understood. No being is separate from any other being at
an ecological level. Everything is connected.
Secondly; a high level of clarification of the gross obstructions of consciousness on a somatic level
has already happened. This means that the physical body is as open and strong as the individual
structure permits in the nine gates of opening. One is established in the asana.
Thirdly; resolution of the most extreme fluctuations of the emotions, the emotions are known,
understood and not identified with or acted out whilst also being honored as part of the deep
process of making sense of the universe and ones life experience.
Fourthly; the fluctuations of mental energy (often in intimate relation with emotions and feelings) in
terms of inner dialogue are no longer identified with, they are viewed as clouds in the sky.
These are the basic qualifications for practice.
These teachings should not be disclosed to those whose current behaviour is cruel, arrogant, evil,
narcissistic, utterly self-centred or self-obsessed. Nor to those who cannot bow their sense of self
(individuated consciousness) to the feet of the embodiment of wisdom (Guru), i.e. those who have
fully realized the all pervading.
These teachings are to be shared exclusively amongst those who are self-controlled and whose
discipline or conditions have allowed them to have minds relatively free of the infinite dance of
thought and counter-thought.
Tantra teaches vibration (mantra), yantra and mandala.
Sound, light and form. Vibration gives rise to light, which crystallises as form.
The Vijnana Bhairava Tantra is a book of teachings given by Lord Shiva to his beloved Shakti,
pointing out 112 methods to achieve the liberation of the illusion of self through dharana, dhyana
and Samadhi to realize the Self.
Bhairava is the state of total surrender; it is intoxicated bliss, openness to divine wisdom (beyond
individual mind and its viewpoints and interpretations), the gateway to the realisation of pure
consciousness; Shiva. Bhairava is the destructive wrathful aspect of Shiva.
The beauty of these tantric practices is that they freely use the sense-fields, yogic practice and
everyday experience to encourage the finding of the presence of awareness in all the fields of the
senses, touch, taste, smell, sight, sound, mind and sense of self. The sense fields are seen for what
they are, limited surely, yet as the means to freedom not the means to bondage.

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Vijnana refers to the luminous wisdom that Is the result of insight. The divine wisdom of vijnana is
about the nature of what is real.
The best and most skilful means for each practitioner depends on their starting point in
consciousness, their most dominant sensory modality and lifestyle.
It is the teachers responsibility in dialogue with the student to assess this, as this is a very difficult
task (the tradition would say impossible) for ones own subjectivity to assess.
There is no superior practice, no higher practice except that which works to liberate the practitioner
into non-dual awareness.
Practices that involve appropriate effort can only take one to the state of surrender, then it is grace
alone that lifts ones realization to pure non-dual awareness.
The Sri Vijnana Bhairava Tantra is one chapter from the ancient Rudrayamala Tantra a work lost in
time. Traditionally regarded as a manual for masters, the Sri Vijnana Bhairava Tantra is a
comprehensive guide to students of awakening from all traditions since it deals with the most
profound underlying principles of spiritual practice and because it contains a vast array of skillful
means, suitable from beginner to advanced.
The Sri Vijnana Bhairava Tantra arises from the Kasmir Shaivist tradition two of whose greatest
teachers have been Abhinavagupta and more recently Swami Lakshmanjoo who introduced it to the
western world. Kashmir Shaivism proclaims that there are three means for entering into universal
God consciousness:
Shambhavopaya, the supreme means
Shaktopaya, the medium means
Anavopaya, the inferior means
Shambhavopaya supreme means
Entering the state of God consciousness by mere will, therefore also known as icchopaya, originating
from iccha shakti, the energy of divine will rooted in nirvikalpa samadhi. The prerequisite for this
upaya is the grace of the master and here only the guru shines as pure truth, for the disciple merges
with the masters consciousness.
Shaktopaya - medium means
Entering the state of God consciousness by means of knowledge, also known as jnanopaya,
originating from jnana shakti, the energy of divine knowledge. Here Yogins have such firm clear
steady unbroken chain of awareness such that are they able to know the gap or bardo between two
thoughts, or two actions. All actions and all thoughts become the framework for the practice of
shaktopaya.

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Anavopaya - inferior means
Entering the state of God consciousness by means of action, also known as kriyopaya, originating
from kriya shakti, the energy of divine action arising through dharana on breath (uccara), awareness
of the organs of senses in relation to the sense fields (karana), absorption in divine process
(dhyana), and one pointed dharana on particular focal points such as body centres (sthana
prakalpana).
Anupaya
Beyond these three upayas there is another called anupaya, which though not actually an upaya, is
mentioned in Kashmir Shaivism. Anupaya is attributed to the ananda shakti (energy of bliss) of Lord
Shiva and thus is also called anandopaya. The word anupaya means no upaya", therefore the
anupaya Yogin has only to realise that nothing is to be done. Be as you are now. If talking, then
talk; if sitting, then sit. Nothing special needs to be done, merely resting on ones natural condition,
ones natural being.
The difference between aspirants of shambhava, shakta and anavopaya is simply strength of
awareness It is important to realize that although the means are different, the goal is the same,
realization of non-dual transcendental consciousness.
An essential prerequisite to success in any of the 112 dharanas is a clear understanding of which
upaya is most suitable to the practitioner as described earlier. Without this understanding, a Yogin
might easily become disillusioned by failure, when they are simply practicing the wrong practice for
their ability and needs. The majority of practices in Vijnana Bhairava are reasonably advanced and
with over ambitious and ill prepared seekers, disillusionment will be easy.
Versions of Sri Vijnana Bhairava to look at:
1961. Lilian Silbum.

Le Vijnana Bhairava

1972. Osho.

The Book of Secrets

1979. Jaidev Singh.

Vijnana Bhairava or Divine Consciousness

2002. Bettina Baumer.

Vijnana Bhairava, the practice of centering awareness

2003. Swami Saraswati Satyasangananda. Sri Vijnana Bhairava Tantra; The Ascent
2007. Swami Lakshmanjoo.

Vijnana Bhairava, the manual for Self realization

2010. Dmitri Semenov.

Vijnaanabhairava, techniques for entering liminal consciousness

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Sri Vijnana Bhairava Tantra;

A contemporary explorati on of the teachings of the beloved wrathful


Lord of Yog a.
Beloved Lord, having been initiated into the teachings of truth, having had so much explained, I still
find questions that trouble my soul. Beloved Lord I want to know what does bring liberation?
1) Knowing all the three realms, radiance, energy and form;
knowing all these three as the one, beyond hope, beyond fear, surely this brings liberation?.
2) Knowing the reality of the holy One as the root of all mantras, the source of matrika3, the
supreme reality beyond nada4, beyond spanda5, the source of all, surely brings liberation?
3a) Truth can surely be known through any field of consciousness. Time, ascension, name,
knowledge, awareness as mind, sound and vibration, the seed point of creativity, space and the
sense of soul?
3b) Beloved Lord surely truth can be known through any field of energy?
Solar (pingala nadi) energy, lunar (ida nadi) energy, undifferentiated (sushumna nadi) energy, space
dancing dakini protectress, the energy of will, the energy of knowing, the energy of action, the
energy of deep peace, and transcendental all inclusive energy?
4) Truth can surely be known through understanding vibration leading to its source, through the
still point of individuated consciousness (bindu), through deep awareness of the ascending chakras,
through the unstruck sound (anahata) and as the creative feminine energy of the universe in the
form of creative power (shakti/shekinah) and wisdom (pragya/prajna/sophia)?
5) Surely reality is transcendence or immanence, or is it both?
Is there room in transcendence for immanence my Beloved?
6) Transcendence being beyond division, beyond form surely cannot exist with composite parts?
7) Is then the realization of truth beyond conventional existence known only through grace and
blessings my Lord?
3

The syllables of radiance, the Sanskrit alphabet that is the vibratory foundation of energy and matter.
The unstruck source that moves as vibration into sound.
5
The sublime and sacred tremor of consciousness that is the root of all creation.
4

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8) Forsooth, the knowledge of truth is not for the unprepared. The powers arising from truth will
destroy minds unprepared through appropriate training and without the guidance of one who has
completed the path.
9) Beloved, form addiction is like an illusory dream; supreme reality is surely beyond addiction to
form?
10) For those bound by form, addicted to thinking (feeling, belief, concept) and sensory experience,
locked in the realm of pleasure, ritual and attention to form can help propel the seeker towards
truth in the presence of grace.
11) In reality, truth is not consciousness; not sound; not mantra; not the forms of energy and not
form.
12) Reality can not in truth be known through understanding vibration, through the still point of
individuated consciousness (bindu), through deep awareness of the ascending chakras, through the
unstruck sound (anahata) and as the creative feminine energy of the universe in the form of creative
power (shakti/shekinah) and wisdom (pragya/prajna/sophia)?
13) How does one entice the immature and undeveloped onto the path of truth? What enticement is
needed? How can kindness manifest in encouragement? Terror or pleasure?
14) Reality cannot be measured in terms of time, space, direction, or indicated by designation or
attribute, reality is beyond the beyond of all such methodological approaches.
15) Reality beyond description, delineation or dichotomous thinking or feeling is not however
beyond experience. The all-pervading truth is known through the bliss of ones inner awareness
when the minds dichotomizing activities cease.
16) Reality is the great natural perfection, utterly pure6. How can it be worshipped? Who is there to
be worshipped? Who is there to worship?
17) Awareness and energy are one. Pure non-dual awareness is approached through the loving
appreciation, subtle devotion to, and sublime celebration of and knowledge of the matrix energy.
18) Awareness, matrix energy and form as the crystallization of this can never be separated.
Awareness is hard to approach through form because of the crystallized quality of this experience.

Pure meaning non-dual, thus free from dualistic distortion.

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Understanding the non-dual nature of awareness and matrix energy leads easily to the deepest
truth.
19) As a toddler learns to walk through crawling and a reader learns to read through learning a, b
and c, then learning words, so perceiving awareness and energy (form) as separate may be a helpful
beginning. As the baby who stays crawling never walks, so the dualist who remains deluded by two
will never know the deepest truth.
20) The feminine and the masculine rest in intimate embrace, of and as One. Knowing one leads to
all.
21) To be introduced to truth, one needs to know his partner, the mother energy of the all
pervading. She is the gateway. Is there really any other path?
22) The great sacrifice, of individuated ego into the fire of Kundalini is dhyana. Dissolving, arise.
23) Beloved, by what methods and means may the non-dual be known?
24) Knowing the pranic flows within the body, knowing individuated prana manifesting as the five
sheaths. Focusing successfully on the points of generation of the upward and downward life flows7
and the original generation point of both8, restrain the nectar9. Amrita born in bindu, dies in nabhi
unless cherished. Focus the mind on both and know the unity of supreme energy, know fullness
beyond the illusion of subject and object.
25) Restraining prana and apana, space, time and mind cease. Allow this to spontaneously arise and
rest effortlessly in this.
26) Through kevala khumbhaka let the upward and downward flows unite. In unification trikuti
occurs, the three flows centralise, the unstruck sound is heard and mind dissolves in the Heart of
truth. This is the highest sacrifice where the essence of Bhairava flows.
27) Through these practices when the breath ceases of its own volition, then the deepest peace is
known and through this peace10 truth is known.
28) Rising from the root like the rays of the sun she gradually becomes more and more subtle until
in supreme love she dissolves in her lovers embrace, two as one.
7

Nabhi and brumadhya drishti respectively as well as the pelvic floor and crown of head in the breath of integration.
Bindu, the point at the peak of the back of the skull.
9
Amrita.
10
The deep-peace beyond the duality of war and its opposite peace.
8

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29) Breaking the knots of attachment-addiction11 she rises through each centre. Purifying into
liberation she meets her lover as One.
30) Knowing the seed sounds, the syllables of light. Utter them with total devotion. Watch the seeds
grow into the tree of liberation.
31) The upwardly victorious breath opens the palate and frees the sound sha12 and crosses the
bridge13 where the three rivers14 merge. Let your form bathe in breath essence to the crown. Now
concept-free patterns of duality occur and mind rises to the non-dual. Rest in radiant space.
32) Introspection on the five voids15 followed to the end leads to the principle void, thus enter the
Heart. Like the circles on a peacock feather use the five tanmatras to go deeper in.
Through space and sound16, through wind and touch17, through fire and form18, through water and
taste19, through earth and smell20. These five tanmatras themselves evolved out of the fourfold inner
instruments through which awareness operates21, high reflective intellect22, conditioned thought,
feeling and memory23, rational mind as thought and counter thought24 and the sense of separate
self25
33) Mindfulness awareness on the void, on a special and sacred object or an exemplary Guru,
moving from gross through subtle awareness leads to the boon of absorption into the Self, the
spaciousness of Big Mind arises through grace.
34) Dharana on sahasrara, stabilise the mind, realise Shiva, your true nature.
35) Meditate on the finest. Mind focused exclusively on brahma nadi, shining by the grace of Devi,
reality is truly revealed.
11

Attachments to form, feelings and conceptual mind.


Moordha mini chakra.
13
Brumadhya the trigger point for Ajna chakra.
14
Ganga, Yamuna and Saraswati, the three rivers representing ida, pingala and sushumna nadis.
15
The external sense fields.
16
Akasha and shabda.
17
Vayu and sparsha.
18
Agni and rupa.
19
Apas and rasa.
20
Prithvi and gandha.
21
Chatushtaya antahkarana.
22
Buddhi.
23
Citta.
24
Manas.
25
Ahamkara.
12

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36) Adopt shanmukhi mudra, pierce brumadhya, bindu can now be seen. Become absorbed in the
expanding non-dual light.
37) Meditate upon the fusion of prana and apana in nabi-chakra26 and their source27 or on the space
between the eyes28 leads to the subtle fire29 rising and thus shaking with light, become dissolve into
the cave of the infinite heart30. Melt into supreme consciousness.
38) Becoming adept in hearing the un-struck sound31, uninterrupted like a rushing river, attain the
supreme state of shabdabrahman32
39) Repeating pranava33 perfectly, the four sounds in balance, for this sublime mantra is the love
union of Bhairava and Bhairavi. Enter the sound and when it fades find the empty freedom of the
fourth34, resting in shunya for long periods, she will gracefully reveal her essential Self.
40) Contemplating on the matras of pranava, from first to last35, that sadhaka by meditation on the
void36 becomes the void. Visioning oneself in truth as being pranava, become always-already
permeated by pranava. Everything is Om.
41) Eka grata dharana37 on the inner sounds of musical of bells, conch, lute, flute, cymbals and drum
or externally on instruments such as strings, wind or percussion. Thus the body moves through
vibration and becomes the supreme space.
42) Repetition of the matrikas38 and meditating thus on the void within each sound, one verily
becomes Bhairava.

26

Near manipura chakra at the navel


Bindu visarga.
28
Brumadhya.
29
Kundalini.
30
Hridayakasha.
31
Anahata.
32
Brahman as subtle vibration.
33
Om.
34
Turiya.
35
These three syllables represent the three states of consciousness, waking, sleeping and dreaming and the three gunas,
the following silence turiya represents transcendental consciousness and that which is beyond the gunas.
36
Brahmarandra, the space of pure consciousness above and in the head.
37
Continuous one pointed focus of mind.
38
The seed sounds of creation, the Sanskrit letters which are sounded with an mng sound at the end. Matrika means
little mothers.
27

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43) All the directions contemplated upon simultaneously in ones own body are known as luminous
space. The mind too becomes free from all dualistic conceptualization and dissolves in space.
44) Simultaneous contemplation on the luminous space of the root39 and sushumna40, frees the
mind.
45) Steady simultaneous contemplation on the void of the root, sushumna and hridaya together
leads to nirvikalpa41, final freedom from all fabrication, all conceptualization.
46) Concentration, even for a moment, with mind free from such conceptual views, on the body as it
really is, pure luminous space, then one becomes the void that one always-already was and is.
47) Concentrate with feeling upon all the constituents of the body pervaded by space, first let mind
become steady and firm and then dissolve in indescribable spatiality.
48) Know the skin of the body as an osmotic permeable wall, radiant void inside. Meditating thus
one becomes the void that cannot be meditated upon but simply known42.
49) Eka grata dharana with closed eyes on the effortlessly repeating mantra of the heart space yields
the highest realization.
50) Mind dissolved in dwadashanta43, with steady awareness and abhyasa the true nature, essence of
the goal manifests everywhere in the body. Bliss rising into the absolute. Be this.
51) Wherever, however, in any circumstance, bring the mind back to dwadashanta. Thus the dualistic
fluctuations of the mind diminish and each mundane moment overflows as the extraordinary and is
rich with non-contextual bliss.
52) Visualize and contemplate ones body burnt by Kaalagni44. What is left?
Experience the un-alloyed tranquility of space as sentience.
39

Muladhara chakra.
The central axis nadi, the channel through which runs Brahma and Cit nadi. Through Cit nadi, Kundalini rises to meet
her lover Bhairava.
41
Dissolution of knower, knowing and known into the Self. There is no return from this state, nirvikalpa Samadhi is the
final stage of awakening into Self.
42
Knowing in the yogic sense is vijnana, divine knowing beyond citta, feeling and conditioned thought; beyond manas,
thought and counterthought; beyond bodhi, higher reason.
43
Here dwadashanta refers to hridaya chakra, the heart of the mind. Hridaya is the point where the lovers first reunite,
individuated energy and consciousness, from this point there is no stopping the love transformation, consciousness and
energy ascend in one steady stream of intoxicated bliss, manifesting and spreading through the whole body and beyond,
leading to the enstatic merger at Sahasrara of the lovers.
44
Bhairava as the great fire of time that destroys all worlds, all universes.
40

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53) In the same way meditate with unwavering continuous eka grata dharana on the entire universe
being consumed by Kaalagni. Become divine.
54) Focus on the elemental constituents of ones body, focus on the aspects of mind that perceives
these elements, go deeper, who creates these elements? Go deeper. Who is left?
55) Having meditated on the elements and the senses, the perceiver of the elements and the knower
of the senses, enter the heart space and rest here in non-meditation.
56) Visualise, contemplate, meditate on the entire form of this universe45 and its development
through time and space. Gradually dissolve the gross into the subtle and go beyond.
Find pure consciousness as the root of space.
57) Continue to meditate on all aspects of the universe up to the quintessence.46 Supreme reality and
ecstasy is known.
58) Concentrate on the universe as radiant emptiness. Dissolving the mind equally, experience laya47.
59) Eka grata dharana on the space inside a clay pot, let go of the perception of pot, rest the mind in
the space of space. Laya eventually occurs.
60) Find a landscape with little support for the minds grazing48. Bare mountains, rocks, desert,
practice abhyasa. Dissolution occurs.
61) Finding the space between the poles of the mind-created experience of duality49. Meditate in the
middle. Objects might include, two clouds, cloud and sky, two dogs, you and me, love and hate, day
and night and so on. Can the mind successfully focus on field and ground?
62) Focus the mind on the pratyaya50, the symbol, offered by the Guru to accelerate ones progress.
Rest with this perpetually. Awareness blossoms.
63) Concentrate with unwavering mind on all existence, the body, the whole universe as nothing but
consciousness. Slowly supreme awareness arises.

45

Or the multiverse.
Bhairava.
47
Absorption into reality.
48
The continual generation of conceptual and conditioned thought based on any internal or external trigger.
49
This refers to two objects, internal or external and thus the space between where neither object exists.
50
An object of meditative focus.
46

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64) Understand the relationship between vayus51 and consciousness, yoke prana and apana, samana
and vyana52 within the body and without. Become a fit vessel for the manifestation of supreme
consciousness.
65) Contemplate simultaneously on the entire universe and on ones own body utterly filled and
overflowing with the pure native bliss of the One. Through holding the inner nectar53 become alive
with bliss.
66) Perform great austerities, fulfill all your vows, know great bliss and illumine ones existence as
essence.
67) Understanding the limitations, conditioned nature and constituents of the senses of action and
perception, close them effortlessly. Now welcome the flow of Prana Shakti, the creative intelligence
and power of creation, feeling the rising sensation54; flow become this. Experience and become
supreme bliss.
68) Fully focus on the fire centre55. Follow in the middle56 and rest in the air centre57. Being yoked as
the lovers, the co-emergent flow of bliss and truth. Be this that you always-already were.
69) Rest the mind in the bed where the lovers meet58. Go higher59. Be this ever-expanding bliss of
the union of the lovers, co-emergent bliss and radiant-emptiness, luminous spatiality, be the very
nature of the divine.
70) Having experienced the blissful light, the totally divine infinite orgasm of bliss-emptiness.
Remember; know this bliss, ever expanding. Who are you now?
71) In any experience of great joy, meeting a lover anew, a lover again, whatever, cultivate and
meditate on this, let the mind be totally absorbed, bliss arises as none other than radiant emptiness.
72) Concentrate on the earthy, juicy bliss arising through eating and drinking. From this state of
fullness, supreme joy arises.

51

The various winds, the directions of pranic flow.


These are four of the vayus, that are yoked through the methods of Hatha Yoga.
53
The practice of Khechari Mudra.
54
Kundalini Shakti which is the individuated function of PranaShakti.
55
Manipura chakra.
56
Cit nadi in shushumna nadi.
57
Anahata chakra.
58
Anahata chakra.
59
Ajna and then Sahasrara.
52

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73) Be utterly absorbed in the pleasure of the senses. Seer seeing seen, ascend beyond dualistic
conceptual mind. Become the One.
74) Whenever you experience satisfaction of mind and heart, rest in this. Find the presence of
awareness in the dimension of the mind as heart, heart as mind.
75) Waking60, dreaming61 and deep sleep62. Focus on the flow between these states. Before sleep and
upon arising feel, let awareness flow continuously, being illumined by Parameshwari63 , arise as
turiya.
76) Find the sublime variegated rays of a light source, gaze on this continuously, let the nature of
ones essential Self appear.
77) With sublime para-varaigya64 for all arising experiences, adopt the skeletal65 mudra. Allow insight
to rise. Practicing the attitudes66 that transcend dualistic distortion as emotion, that empty all
mental process67, that perceive the nature of ones self as flaming incandescence68, as an integral
part of the fire of consciousness, that understand space-walking69, rest in bliss, nectar absorbed.
With abhyasa these five Tantric mudras, inner illumination and supreme siddhi occurs.
78) Asana is important, resting in Gomukhasana70, relax into presence. Grace of Guru, allow
transcendence.
79) Resting in your throne71, Create shunya yantra72 in front of you. Into this space rest fully the mind
and transcend its limitations. Laya arises.
80) Resting ones thought and feeling, ceasing the citta-chatter, focus the mind continuously on the
pratyaya, any other object will do. Be awareness directly.

60

Jagrat.
Swapna.
62
Sushupti.
63
The supreme divine feminine.
64
Superior uninvolved choiceless awareness with complete absence of raga, dwesha and pramada.
65
Karankini mudra.
66
Mudras, krodhana mudra for anger,
67
Bhairavi, unmani and shunya mudras.
68
Lelihanya, Shakti mudra.
69
Khechari mudra.
70
Also known as Dhyanavirasana.
71
Established asana such as Padmasana or Siddhasana/Siddhayoniasana.
72
A circle made with the arms.
61

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81) Cutlivate dharana on ajna chakra with khechari mudra, allow spontaneous manasik73 mantra of
Ha. Dissolve in equanimity.
82) In asana and while sleeping, let the body be known as suspended in space. Enter dhyana. Let
samskaras be resolved. Find freedom.
83) Slowly swinging, spinning or shaking the body, let the mind sense cease its busy-ness and find
deep divine consciousness.
84) Fix the gaze on clear sky, let the mind become this fully. Find your real nature as Bhairava.
85) Contemplating the sky in this way, absorb it all into chidakasha. Let this space be flooded by the
essence of light.
86) Understanding a little about the dualistic function of mind and the experience of duality in the
realm of form, know it all also as emptiness. Illumination is.
87) Contemplate on complete and terrible darkness at the dark moon. Be free.
88) Continue to experience the profound darkness in front of you as you close your eyes, spreading
through you as the form of consciousness. Become one with this, find freedom here too.
89) Understanding the sense fields, the senses and the perceiver, draw even one sense inwards.
Introspecting in this way find illumination.
90) Without bindu or visarga74 repeat the mantra AH. Dont stop! A torrent of deep knowing flows.
91) Join the mind with visarga75.. This marks the ending point, so when mind is focused here it
becomes supportless76. Falling into the origin of all mantra.
92) Meditate on ones own form as unlimited space. Being supportless, Shakti in the form of
consciousness is revealed as form.

73
74

75

Occurring in the mind.


The mng and silence at the end of a mantric syllable.

Visarga is the last letter to be added to a word or sentence and is two dots representing purusha
and prakriti.
76

Mind supports its identity with reference points. Meditation uses this principle by offering a support such as a
pratyaya.

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93) Where does one experience pleasure and pain? Who experiences? Use a sharp pointed needle,
find the experience, follow it to the source, find consciousness here.
94) Contemplate no mind, post-rationally transcend the antahkarana. Free of conceptualisation,
experience freedom. Through practice and time, through consolidation in daily life, deepen in
vairagya and viveka77. Then become Jnani78, Jivamukti79.
95) Experience the delusive principle, some say it resides in manifest existence, how can it? Unfold
Maya from ones mental perception. See name and form for what it is, construct. Focus on the
conditioned nature of all existence, experience interdependence and become free.
96) Observing and knowing desires which arise in a flash, end them slowly or instantaneously
whenever they arise. The mind can then find absorption in the very source from which they rise.
97) Who and what am I? When desires do not produce knowledge, what am I? Being absorbed in the
essence I am. Become Tat tvam asi80, Neti Neti81, So-ham82.
98) As desire for jnana arises, fix the mind here effortlessly; experience this very desire as the Self.
Through eka grata dharana realize the essence of the elements.
99) Compared to absolute knowledge, all relative knowledge is without cause, baseless, limited and
ultimately deceptive. In reality knowing does not belong to anyone, understanding real knowing,
know and become Bhairava.
100) The all pervading undifferentiated consciousness focused on as all embodied forms, all
individuated consciousness, leads eventually to realization of this. Transcend, include, realize.
101) When dualistic distortions arise as emotions of lust, anger, greed, delusion, arrogance and
jealousy. First see them. Second fix awareness on them, feel them and follow them into dissolution,
find the underlying elemental energy and dissolve dualism.
102) Meditating on the manifest world as imagination, illusive, like an amazing magic show, seeing
all existence as transient and ephemeral, happiness easily arises.

77

Wise discrimination.
As in Vijnana it means gnostic, one who knows.
79
Jivamukti or Jivanmukti is a soul liberated in this life, one that creates no more samskaras.
80
Thou art that.
81
Not this, not this.
82
I am.
78

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103) Let not the mind rest on pain or pleasure or any of the opposites. Rest the mind on the essence
between that is the source of both, really know this.
104) Abandoning consideration for ones own body, with a firm steady mind, know your Self as
everywhere. Become happy.
105) Be the wave or be the ocean. Become all-pervasive.
106) Knowing the illusion of the subject-object relationship, which is common to all. Knowing the
experience, structure and invalidity of position in space-time. Yogis are particularly acute to this
illusion and meditate on this with ease. In this way joy arises.
107) Contemplate consciousness as ones own body and as anothers. Find the all pervasive.
108) Freeing the mind from all supports, refrain from all vikalpas. Then the self becomes one with
the Self.
109) Omnipresent, omnipotent, omniscient is Bhairava. Having the same nature, with firm devotion
and conviction, be Bhairava.
110) Waves arise from water, fire from flames, light from the sun. The emanations of consciousness
become manifest form. Know the source.
111) Whirl the body around unceasingly until you fall. Ceasing all, the supreme state appears.
112) Being powerless to perceive objects due to ignorance or wrong perception. Even by focusing on
confusion and commotion the form of Bhairava appears.
113) Eyes fixed in a steady gaze in space, kaivalya83 will arise immediately.
114) Closing the external auditory senses, drawing inwards. Apply vajroli mudra84. Meditate on the
palace of anahata within. Enter the eternal.
115) Looking steadily down into the abyss85. Free the mind from vikalpas.
116) Wherever the mind moves, there the all pervasive state of Bhairava goes. Know this.

83

Freedom as aloneness of the Seer.


A practice detailed in the Hatha Yoga Pradipika and Shiva Samhita.
85
A well or hole is the physical basis of this practice.
84

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117) Consciousness moving through the sense fields of the eyes, know the object that is perceived,
the perception and the perceiver as one. Rest the mind in this fullness.
118) In any experience, beginning and end of sneezing, orgasm, fleeing from a battlefield, during
keen curiosity, or at the onset or appeasement of hunger, whenever. Know this state as the eternal
existence of Brahman.
119) Use memories as the support for meditation and through this find the supportless.
120) Gazing at any object, cast the mind also inside, go deep with the impression. Become the abode
of the radiant void.
121) From perfect non-involvement and intense devotion inner knowing arises. This Shakti of
Shankara reveals Bhairava.
122) Concentration on the pratyaya leads to other objects out of awareness also being perceived as
void. Contemplate on that vacuity, even while concentrating on the pratyaya.
123) What people of little understanding perceive to be purity is neither pure or impure to one who
knows Bhairava. The non-dual is the real purity by which one finds happiness.
124) The reality of Bhairava dwells everywhere, in all beings. Contemplate this; there is nothing other
than this. Attain the non-dual state.
125) Making no distinction between friend and foe, honor and dishonor, know Brahman to be all
pervading and become supremely happy.
126) Being free from the idea of friend and foe, attachment and aversion, in between these two,
supreme consciousness appears.
127) Deeply contemplate on that which can not be known, grasped, even imagined, rest on that
which is empty. Beyond duality, realization dawns.
128) Fix the mind on outer space, eternal, beyond support, infinite, beyond estimation. Enter the
formless.
129) Wherever the mind seeks to dwell, evict it from support. Laughing at its games become free.
130) Bhairava denotes one who dispels all fear and terror. One who gives all and pervades all.
Joyfully repeating, with full awareness, knowing and devotion the word Bhairava. Become one with
Shiva.

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131) Focusing on the experience of I me mine, deepen through to Tat86, the highest reality. The
mind becomes supportless.
132) Meditate with supreme devotion on the words and meanings of eternal, omnipresent,
supportless, all-pervasive, master of the universe, attain fulfillment in accordance with their
meaning.
133) Know the world as an illusory magic trick. Being convinced, peace arises.
134) This world is empty, in order to know something it has to be external to perception. Atman, the
changeless cannot be known, it just is. Know this.
135) Knowing neither bondage nor liberation; these concepts merely scare cowards and are
projections of mind. Be.
136) Abide in Self; beyond pain, beyond pleasure, beyond limited senses and contact of senses with
objects, beyond birth, beyond death. Shiva.
137) Contemplate knowledge, knowing and knower as one and the same. The Self reveals all.
138) With the dissolution of the set of four, mind, awareness, energy and individuated
consciousness, then Bhairava emerges.
139) Now more than 112 methods of dharana have been offered, through which the sadhaka
becomes wise.
140) Becoming established in any one of these dharanas will lead to Bhairava. Knowing this every
word one utters confers blessings.
141) By virtue of such practice, the sadhaka become free from old age, death, attains immortality and
is endowed with all siddhis, the darling of yoginis or yogis. Mahasiddha indeed.
142) Liberated while alive. Be this.
143) Who can be invoked? What would be the invocation? Who is to be worshipped? Who is to be
gratified with that worship?
144) All gross forms of worship become mere amusements.
86

Thatness.

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145) Continuous awareness of being in and as supreme consciousness is japa87. This is the soul of
mantra, it rises naturally as the soul sound.
146) When the mind becomes steady, formless, clear and without any support, meditation is verified.
Imagination of the form of the deity is not meditation.
147) Making ones mind as steady as Mahakasha is true worship, nirvikalpa is true worship, this is
reverence.
148) Establishment is produced through abhyasa until the state of fullness is truly known and
established.
149) When the elements, sense perceptions, and mind are poured into the fire of emptiness
(supreme consciousness) using individuated consciousness as the ladle, then this is the real
oblation, the real fire sacrifice.
150) This sacrifice is characterized by bliss and satisfaction is the savior. This sacrifice frees one from
all unskillfulness and all samskaras.
151) The greatest contemplation is thus the state where one is absorbed into the Shakti of Rudra. It is
this Shiva tattwa that is the means of worshipped and gratification.
152) Ones own Self is the all-pervasive bliss of freedom and the essence of consciousness, knowing
this is the real bath of purification.
153) The oblations, the devotee and the worshipped are all then one. This is supreme devotion.
154) The real worship is of the goddess, awaken her, reverse the poles and manifest Yoga, unity of
the lovers. The real pilgrimage is to the palace of the lovers meeting.
155a) Pursuing and abiding in this sacrifice The Rite of Great Bliss, beyond the merely gratified
nervous system of the hedonist dualist, one attains grace of the Goddess which is Bhairava.
155b) Know the Self through the perpetual self born mantra Ham-Sa, the holy name of the Goddess.
156) Be conscious of the spontaneous japa, 21,600 times each day. It is easily available yet so hard to
master.

87

Mantra repetition.

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157) These most excellent teachings are secret. Revealing pearls before swine does not lead them to
appreciate them. The pearls are also then lost, trampled in the mud of mundanity. This secrecy is
not about supremacy, merely kindness and functionality. Those who have no preparation can never
find the fruits and would therefore dismiss such teachings as futile and foolish. Then they would
struggle to access such teachings when the time was more appropriate. Keep them discrete out of
kindness.
158) There are qualifications for practice as discussed earlier.
These teachings should not be disclosed to those whose current behavior is cruel, arrogant, evil,
narcissistic, utterly self-centered or self-obsessed. Nor to those who cannot bow their sense of self
(individuated consciousness) to the feet of the multiple forms of wisdom (Guru), i.e. those who have
realized the all pervading. These teachings are to be shared amongst those who are self-controlled
and whose discipline or conditions have allowed them to have minds free of vikalpas.
159/160) Having realized impermanence and interdependence, devote oneself to real knowledge.
Only these devotees should be accepted for initiation. Only through transmission can mantra or
sadhana have effect.
161) Giving up Prana, death arises before giving up this wisdom, which is beyond death.
162) Today understand the quintessence of the Rudramayala Tantra and also the innermost core of
all the different Shaktis.
163) Thus the Goddess steeped in delight resumes her embrace with her Lord. Lord and Lady as one
in ecstatic union.

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