Vigyan Bhairav Tantra, Vol 1 TheBookoftheSecrets: ANewCommentary,Theoriginalseriesof80discoursesweresimply called”VigyanBhairavTantra”. Forpublicationasbookstheyweredividedupinto5volumes, calledthe”TheBookoftheSecretsVolume1-5”(16discourseseach).Thebookswerelater publishedas”VigyanBhairavTantraVolumes1and2”,(40discourseseach). Thetwovolumesalso camewithadeckof112cardstorepresentthevariousmeditations. Talksgivenfrom01/10/72pmto01/03/73pm EnglishDiscourseseries 1 CHAPTER The World of Tantra 1October1972pminWoodlands,Bombay SUTRA: DEVIASKS: OHSHIVA,WHATISYOURREALITY? WHATISTHISWONDER-FILLEDUNIVERSE? WHATCONSTITUTESSEED? WHOCENTERSTHEUNIVERSALWHEEL? WHATISTHISLIFEBEYONDFORMPERVADINGFORMS? HOWMAYWEENTERITFULLY,ABOVESPACEANDTIME,NAMESANDDESCRIPTIONS? LETMYDOUBTSBECLEARED! Some introductory points. First, the world of VIGYANA BHAIRAVA 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 truthcanbeattained. 2 CHAPTER1. THEWORLDOFTANTRA 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; experiencebecomesthecenter. 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 canunderstandphilosophy–butnottantra. Youwillneedachange... rather,amutation. UnlessYOUaredifferenttantracannotbeunderstood, becausetantraisnotanintellectualproposition,itisanexperience. Unlessyouarereceptive,ready, vulnerabletotheexperience,itisnotgoingtocometoyou. 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. Allthequestionscanbetackledphilosophically. Really, any question can be tackled in two ways: philosophically or totally, intellectually or existentially. For example, if someone asks, ”What is love?” you can tackle it intellectually, you can discuss, you can propose theories, you can argue for a particular hypothesis. You can create a system,adoctrine–andyoumaynothaveknownloveatall. Tocreateadoctrine,experienceisnotneeded. Really,onthecontrary,thelessyouknowthebetter because then you can propose a system unhesitatingly. Only a blind man can easily define what light is. When you do not know you are bold. Ignorance is always bold; knowledge hesitates. And themoreyouknow,themoreyoufeelthatthegroundunderneathisdissolving. Themoreyouknow, themoreyoufeelhowignorantyouare. Andthosewhoarereallywise,theybecomeignorant. They becomeassimpleaschildren,orassimpleasidiots. The less you know, the better. To be philosophical, to be dogmatic, to be doctrinaire – this is easy. Totackleaproblemintellectuallyisveryeasy. Buttotackleaproblemexistentially–notjusttothink about it, but to live it through, to go through it, to allow yourself to be transformed through it – is difficult. That is, to know love one will have to be in love. That is dangerous because you will not remain the same. The experience is going to change you. The moment you enter love, you enter a different person. And when you come out you will not be able to recognize your old face; it will not belong to you. A discontinuity will have happened. Now there is a gap, the old man is dead and the newmanhascome. Thatiswhatisknownasrebirth–beingtwice-born. Tantra is non-philosophical and existential. So of course Devi asks questions which appear to be philosophical, but Shiva is not going to answer them that way. So it is better to understand it in the beginning; otherwise you will be puzzled, because Shiva is not going to answer a single question. All the questions that Devi is asking, Shiva is not going to answer at all. And still he answers! And really,onlyhehasansweredthemandnooneelse–butonadifferentplane. VigyanBhairavTantra,Vol1 3 Osho CHAPTER1. THEWORLDOFTANTRA Devi asks, ”What is your reality, my lord?” He is not going to answer it. On the contrary, he will give a technique. And if Devi goes through this technique, she will know. So the answer is round-about; it is not direct. He is not going to answer ”Who am I.” He will give a technique – do it and you will know. For tantra, doing is knowing, and there is no other knowing. Unless you do something, unless you change, unless you have a different perspective to look at, to look with, unless you move in an altogether different dimension than the intellect, there is no answer. Answers can be given – they are all lies. All philosophies are lies. You ask a question and the philosophy gives you an answer. It satisfies you or doesn’t satisfy you. If it satisfies you, you become a convert to the philosophy, but you remain the same. If it doesn’t satisfy you, you go on searching for some other philosophy to be convertedto. Butyouremainthesame;youarenottouchedatall,youarenotchanged. SowhetheryouareaHinduoraMohammedanoraChristianoraJain,itmakesnodifference. The realpersonbehindthefacadeofaHinduoraMohammedanoraChristianisthesame. Onlywords differ,orclothes. Themanwhoisgoingtothechurchortothetempleortothemosqueisthesame man. Only faces differ, and they are faces which are false; they are masks. Behind the masks you willfindthesameman–thesameanger,thesameaggression,thesameviolence,thesamegreed, the same lust – everything the same. Is Mohammedan sexuality different from Hindu sexuality? Is Christian violence different from Hindu violence? It is the same! The reality remains the same; only clothesdiffer. Tantra is not concerned with your clothes, tantra is concerned with you. If you ask a question it shows where you are. It shows also that wherever you are you cannot see; that is why there is the question. Ablindmanasks,”Whatislight?”andphilosophywillstartansweringwhatislight. Tantra will know only this: if a man is asking ”What is light?” it shows only that he is blind. Tantra will start operatingontheman,changingtheman,sothathecansee. Tantrawillnotsaywhatislight. Tantra willtellhowtoattaininsight,howtoattainseeing,howtoattainvision. Whenthevisionisthere,the answer will be there. Tantra will not give you the answer; tantra will give you the technique to attain theanswer. Now, this answer is not going to be intellectual. If you say something about light to a blind man, this is intellectual. If the blind man himself becomes capable of seeing, this is existential. This is what I mean when Isay that tantra is existential. So Shiva is not going to answer Devi’squestions, still, he willanswer–thefirstthing. The second thing: this is a different type of language. You must know something about it before we enter into it. All the tantra treatises are dialogues between Shiva and Devi. Devi questions and Shiva answers. All the tantra treatises start that way. Why? Why this method? It is very significant. Itisnotadialoguebetweenateacherandadisciple,itisadialoguebetweentwolovers. Andtantra signifies through it a very meaningful thing: that the deeper teachings cannot be given unless there is love between the two – the disciple and the master. The disciple and master must become deep lovers. Onlythencanthehigher,thebeyond,beexpressed. So it is a language of love; the disciple must be in an attitude of love. But not only this, because friends can be lovers. Tantra says a disciple moves as receptivity, so the disciple must be in a femininereceptivity;onlythenissomethingpossible. Youneednotbeawomantobeadisciple,but VigyanBhairavTantra,Vol1 4 Osho CHAPTER1. THEWORLDOFTANTRA you need to be in a feminine attitude of receptivity. When Devi asks, it means the feminine attitude asks. Whythisemphasisonthefeminineattitude? Man and woman are not only physically different, they are psychologically different. Sex is not only a difference in the body; it is a difference in psychologies also. A feminine mind means receptivity – total receptivity, surrender, love. A disciple needs a feminine psychology; otherwise he will not be able to learn. You can ask, but if you are not open then you cannot be answered. You can ask a questionandstillremainclosed. Thentheanswercannotpenetrateyou. Yourdoorsareclosed;you aredead. Youarenotopen. A feminine receptivity means a womb-like receptivity in the inner depth, so that you can receive. And not only that – much more is implied. A woman is not only receiving something, the moment shereceivesit,itbecomesapartofherbody. Achildisreceived. Awomanconceives;themoment thereisconception,thechildhasbecomepartofthefemininebody. Itisnotalien,itisnotforeign. It hasbeenabsorbed. Nowthechildwilllivenotassomethingaddedtothemother,butjustasapart, justasthemother. Andthechildisnotonlyreceived: thefemininebodybecomescreative;thechild beginstogrow. A disciple needs a womb-like receptivity. Whatsoever is received is not to be gathered as dead knowledge. It must grow in you; it must become blood and bones in you. It must become a part, now. Itmust grow! Thisgrowth will change you, will transform you – the receiver. That is whytantra uses this device. Every treatise starts with Devi asking a question and Shiva replying to it. Devi is Shiva’sconsort,hisfemininepart. One thing more.... Now modern psychology, depth psychology particularly, says that man is both man and woman. No one is just male and no one is just female; everyone is bi-sexual. Both sexes are there. This is a very recent research in the West, but for tantra this has been one of the most basic concepts for thousands of years. You must have seen some pictures of Shiva as ARDHANARISHWAR – half man, half woman. There is no other concept like it in the whole history ofman. Shivaisdepictedashalfman,halfwoman. So Devi is not just a consort, she is Shiva’s other half. And unless a disciple becomes the other half of the master it is impossible to convey the higher teachings, the esoteric methods. When you become one then there is no doubt. When you are one with the master – so totally one, so deeply one – there is no argument, no logic, no reason. One simply absorbs; one becomes a womb. And thentheteachingbeginstogrowinyouandchangeyou. That is why tantra is written in love language. Something must also be understood about love language. There are two types of language: logical language and love language. There are basic differencesbetweenthetwo. Logical language is aggressive, argumentative, violent. If I use logical language I become aggressive upon your mind. I try to convince you, to convert you, to make a puppet of you. My argument is ”right” and you are ”wrong.” Logical language is egocentric: ”I am right and you are wrong, so I must prove that I am right and you are wrong.” I am not concerned with you, I am concernedwithmyego. Myegoisalways”right.” VigyanBhairavTantra,Vol1 5 Osho CHAPTER1. THEWORLDOFTANTRA Love language is totally different. I am not concerned with my ego; I am concerned with you. I am not concerned to prove something, to strengthen my ego. I am concerned to help you. It is a compassiontohelpyoutogrow,tohelpyoutotransform,tohelpyoutobereborn. Secondly, logic will always be intellectual. Concepts and principles will be significant, arguments will be significant. With love language what is said is not so significant; rather, it is the way it is said. The container, the word is not important; the content, the message is more important. It is a heart-to-hearttalk,notamind-to-minddiscussion. Itisnotadebate,itisacommunion. Sothisisrare: DeviissittinginthelapofShivaandasking,andShivaanswers. Itisalovedialogue– noconflict,asifShivaisspeakingtohimself. Whythisemphasisonlove–lovelanguage? Because if you are in love with your master, then the whole gestalt changes; it becomes different. Then you arenothearinghiswords. Thenyouaredrinkinghim. Thenwordsareirrelevant. Really,thesilence between the words becomes more significant. What he is saying may be meaningful or it may not bemeaningful... butitishiseyes,hisgestures,hiscompassion,hislove. That is why tantra has a fixed device, a structure. Every treatise starts with Devi asking and Shiva answering. No argument is going to be there, no wastage of words. There are very simple statementsoffact,telegraphicmessageswithnoviewtoconvince,butjusttorelate. If you encounter Shiva with a question with a closed mind, he will not answer you in this way. First your closedness has to be broken. Then he will have to be aggressive. Then your prejudices, then yourpreconceptionshavetobedestroyed. Unlessyouareclearedcompletelyofyourpast,nothing canbegiventoyou. ButthisisnotsowithhisconsortDevi;withDevithereisnopast. Remember,whenyouaredeeplyinloveyourmindceasestobe. Thereisnopast;onlythepresent moment becomes everything. When you are in love the present is the only time, the now is all – no past, no future. So Devi is just open. There is no defense – nothing to be cleared, nothing to be destroyed. The ground is ready, only a seed has to be dropped. The ground is not only ready, but welcoming,receptive,askingtobeimpregnated. So all these sayings that we are going to discuss will be telegraphic. They are just sutras, but each sutra, each telegraphic message given by Shiva is worth a Veda, worth a Bible, worth a Koran. Each single sentence can become the base of a great scripture. Scriptures are logical – you have topropose,defend,argue. Herethereisnoargument,justsimplestatementsoflove. Thirdly, the very words VIGYANA BHAIRAVA TANTRA mean the technique of going beyond consciousness. VIGYANA means consciousness, BHAIRAVA means the state which is beyond consciousness,andTANTRAmeansthemethod: themethodofgoingbeyondconsciousness. This isthesupremedoctrine–withoutanydoctrine. We are unconscious, so all the religious teachings are concerned with how to go beyond unconsciousness, how to be conscious. For example, Krishnamurti, Zen, they are all concerned with how to create more consciousness, because we are unconscious. So how to be more aware, alert? Fromunconsciousness,howtomovetowardconsciousness? Buttantrasaysthatthisisaduality–unconsciousandconscious. Ifyoumovefromunconsciousness toconsciousness,youaremovingfromonedualitytoanother. Movebeyondboth! Unlessyoumove VigyanBhairavTantra,Vol1 6 Osho CHAPTER1. THEWORLDOFTANTRA beyondbothyoucanneverreachtheultimate,sobeneithertheunconsciousnortheconscious;just go beyond, just be. Be neither the conscious nor the unconscious – just BE! This is going beyond yoga,goingbeyondZen,goingbeyondallteachings. ’Vigyana’ means consciousness, and ’bhairava’ is a specific term, a tantra term for one who has gone beyond. That is why Shiva is known as Bhairava and Devi is known as Bhairavi – those who havegonebeyondthedualities. In our experience only love can give a glimpse. That is why love becomes the very basic device to imparttantricwisdom. Inourexperiencewecansaythatonlyloveissomethingwhichgoesbeyond duality. When two persons are in love, the deeper they move into it, the less and less they are two, the more and more they become one. And a point comes and a peak is reached when only apparentlytheyaretwo. Inwardlytheyareone;thedualityistranscended. Only in this sense does Jesus’ saying that ”God is love” become meaningful; otherwise not. In our experienceloveisnearesttoGod. ItisnotthatGodisloving,asChristiansgooninterpreting–that God has a fatherly love for you. Nonsense! ”God is love” is a tantric statement. It means love is the only reality in our experience which reaches nearest to God, to the divine. Why? Because in love onenessisfelt. Bodiesremaintwo,butsomethingbeyondthebodiesmergesandbecomesone. That is why there is so much hankering after sex. The real hankering is after oneness, but that oneness is not sexual. In sex two bodies have only a deceptive feeling of becoming one, but they are not one, they are only joined together. But for a single moment two bodies forget themselves in each other, and a certain physical oneness is felt. This hankering is not bad, but to stop at it is dangerous. Thishankeringshowsadeeperurgetofeeloneness. In love, on a higher plane, the inner one moves, merges into the other, and there is a feeling of oneness. Dualitydissolves. Onlyinthisnon-duallovecanwehaveaglimpseofwhatisthestateof a Bhairava. We may say that the state of a Bhairava is absolute love with no coming back, from the peakoflovethereisnofallingback. Itisremainingonthepeak. WehavemadeShiva’sabodeonKailash. Thatissimplysymbolic: itisthehighestpeak,theholiest peak. We have made it Shiva’s abode. We can go there but we will have to come down, it cannot beourabode. Wecangoonapilgrimage. ItisaTEERTHYATRA–apilgrimage,ajourney. Wecan touchforasinglemomentthehighestpeak;thenwewillhavetocomeback. In love this holy pilgrimage happens, but not for all because almost no one moves beyond sex. So we go on living in the valley, the dark valley. Sometimes someone moves to the peak of love, but then he falls back because it is so dizzying. It is so high and you are so low,. and it is so difficult to live there. Those who have loved, they know how difficult it is to be constantly in love. One has to comebackagainandagain. ItisShiva’sabode. Helivesthere;itishishome. A Bhairava lives in love; that is his abode. When I say that is his abode, I mean now he is not even aware of love – because if you live on Kailash you will not be aware that this is Kailash, this is a peak. Thepeakbecomesaplain. Shivaisnotawareoflove. Weareawareoflovebecausewelive in non-love. And because of the contrast we feel love. Shiva IS love. The state of Bhairava means thatonehasbecomelove,notloving;onehasbecomeLOVE,onelivesonthepeak. Thepeakhas becomehisabode. VigyanBhairavTantra,Vol1 7 Osho CHAPTER1. THEWORLDOFTANTRA How to make this highest peak possible: beyond duality, beyond unconsciousness, beyond consciousness, beyond the body and beyond the soul, beyond the world and beyond the so-called MOKSHA – liberation? How to reach this peak? The technique is tantra. But tantra is pure technique, so it is going to be difficult to understand. First let us understand the questions, what Deviisasking. OHSHIVA,WHATISYOURREALITY?Whythisquestion? Youcanalsoaskthisquestion,butitwill not carry the same meaning. So try to understand why Devi asks, WHAT IS YOUR REALITY? Devi is in deep love. When you are in deep love, for the first time you encounter the inner reality. Then Shivaisnottheform,thenShivaisnotthebody. Whenyouareinlove,thebodyofthebelovedfalls away, disappears. The form is no more and the formless is revealed. You are facing an abyss. That iswhywearesoafraidoflove. Wecanfaceabody,wecanfaceaface,wecanfaceaform,butwe areafraidoffacinganabyss. If you love someone, if you really love, his body is bound to disappear. In some moments of climax, of peak, the form will dissolve, and through the beloved you will enter the formless. That is why we are afraid – it is falling into a bottomless abyss. So this question is not just a simple curiosity: OH SHIVA,WHATISYOURREALITY? Devi must have fallen in love with the form. Things start that way. She must have loved this man as a man, and now when the love has come of age, when the love has flowered, this man has disappeared. He has become formless. Now he is to be found nowhere. OH SHIVA, WHAT IS YOUR REALITY? It is a question asked in a very intense love moment. And when questions are raised,theybecomedifferentaccordingtothemindinwhichtheyareasked. So create the situation, the milieu of the question in your mind. Devi must be at a loss – Shiva has disappeared. When love reaches its peak the lover disappears. Why does this happen? This happens because really, everyone is formless. You are not a body. You move as a body, you live as a body, but you are not a body. When we see someone from the outside, he is a body. Love penetrates within. Then we are not seeing the person from the outside. Love can see a person as thepersoncanseehimselffromwithin. Thentheformdisappears. A Zen monk, Rinzai, attained his enlightenment, and the first thing he asked was, ”Where is my body? Where has my body gone?” And he began to search. He called his disciples and said, ”Go andfindoutwheremybodyis. Ihavelostmybody.” He had entered the formless. You are also a formless existence, but you know yourself not directly, but from others’ eyes. You know through the mirror. Sometime, while looking in the mirror, close your eyes and then think, meditate: if there was no mirror, how could you have known your face? If therewasnomirror,therewouldhavebeennoface. Youdonothaveaface;mirrorsgiveyoufaces. Think of a world where there are no mirrors. You are alone – no mirror at all, not even others’ eyes working as mirrors. You are alone on a lonely island; nothing can mirror you. Then will you have any face? Or will you have any body? You cannot have one. You do not have one at all. We know ourselvesonlythroughothers,andtheotherscanonlyknowtheouterform. Thatiswhywebecome identifiedwithit. AnotherZenmystic,Hui-Haiusedtosaytohisdisciples,”Whenyouhavelostyourheadmeditating, come immediately to me. When you lose your head, come immediately to me. When you begin to VigyanBhairavTantra,Vol1 8 Osho CHAPTER1. THEWORLDOFTANTRA feel there is no head, do not be afraid; come immediately to me. This is the right moment. Now something can be taught to you.” With a head, no teaching is possible. The head always comes in between. DeviasksShiva,OHSHIVA,WHATISYOURREALITY?–whoareyou? Theformhasdisappeared; hence the question. In love you enter the other as himself. It is not you answering. You become one,andforthefirsttimeyouknowanabyss–aformlesspresence. That is why for centuries together, centuries and centuries, we were not making any sculptures, any pictures of Shiva. We were only making SHIVALINGA – the symbol. The Shivalinga is just a formless form. When you love someone, when you enter someone, he becomes just a luminous presence. TheShivalingaisjustaluminouspresence,justanauraoflight. ThatiswhyDeviasks,WHATISYOURREALITY? WHAT IS THIS WONDER-FILLED UNIVERSE? We know the universe, but we never know it as wonder-filled. Children know, lovers know. Sometimes poets and madmen know. We do not know that the world is wonder-filled. Everything is just repetitive – no wonder, no poetry, just flat prose. It doesn’t create a song in you; it doesn’t create a dance in you; it doesn’t give birth to the poetry inside. The whole universe looks mechanical. Children look at it with wonder-filled eyes. When the eyesarewonder-filled,theuniverseiswonder-filled. Whenyouareinlove,youagainbecomelikechildren. Jesussays,”Onlythosewhoarelikechildren will enter my kingdom of God.” Why? Because if the universe is not a wonder, you cannot be religious. The universe can be explained – then your approach is scientific. The universe is either known or unknown, but that which is unknown can be known any day; it is not unknowable. The universebecomesunknowable,amystery,onlywhenyoureyesarewonder-filled. Devi says, WHAT IS THIS WONDER-FILLED UNIVERSE? Suddenly there is the jump from a personal question to a very impersonal one. She was asking, WHAT IS YOUR REALITY? and thensuddenly,WHATISTHISWONDER-FILLEDUNIVERSE? When form disappears, your beloved becomes the universe, the formless, the infinite. Suddenly Devi becomes aware that she is not asking a question about Shiva; she is asking a question about thewholeuniverse. NowShivahasbecomethewholeuniverse. Nowallthestarsaremovinginhim, and the whole firmament and the whole space is surrounded by him. Now he is the great engulfing factor–”thegreatencompassing.”KarlJaspershasdefinedGodas”thegreatencompassing.” When you enter into love, into a deep, intimate world of love, the person disappears, the form disappears,andtheloverbecomesjustadoortotheuniverse. Yourcuriositycanbeascientificone – then you have to approach through logic. Then you must not think of the formless. Then beware of the formless; then remain content with the form. Science is always concerned with the form. If anythingformlessisproposedtoascientificmind,hewillcutitintoform–unlessittakesaformitis meaningless. Firstgiveitaform,adefiniteform;onlythendoestheinquirystart. In love, if there is form then there is no end to it. Dissolve the form! When things become formless, dizzy, without boundaries, every thing entering another, the whole universe becoming a oneness, thenonlyisitawonder-filleduniverse. VigyanBhairavTantra,Vol1 9 Osho CHAPTER1. THEWORLDOFTANTRA WHAT CONSTITUTES SEED? Then Devi goes on. From the universe she goes on to ask, WHAT CONSTITUTES SEED? This formless, wonder-filled universe, from where does it come? From wheredoesitoriginate? OrdoesitNOToriginate? Whatistheseed? WHO CENTERS THE UNIVERSAL WHEEL? asks Devi. This wheel goes on moving and moving – this great change, this constant flux. But who centers this wheel? Where is the axis, the center, the unmovingcenter? She doesn’t stop for any answer. She goes on asking as if she is not asking anyone, as if talking to herself. WHATISTHISLIFEBEYONDFORMPERVADINGFORMS? HOWMAYWEENTERITFULLY,ABOVESPACEANDTIME,NAMESANDDESCRIPTION? LET MY DOUBTS BE CLEARED. The emphasis is not on questions but on doubts: LET MY DOUBTS BE CLEARED! This is very significant. If you are asking an intellectual question, you are asking for a definite answer so that your problem is solved. But Devi says, LET MY DOUBTS BE CLEARED. She is not really asking about answers. She is asking for a transformation of her mind,becauseadoubtingmindwillremainadoubtingmindwhatsoeveranswersaregiven. Noteit: a doubting mind will remain a doubting mind. Answers are irrelevant. If I give you one answer and you have a doubting mind, you will doubt it. If I give you another answer, you will doubt that also. Youhaveadoubtingmind. Adoubtingmindmeansyouwillputaquestionmarktoanything. Soanswersareuseless. Youaskme,”Whocreatedtheworld?”andItellyou”A”createdtheworld. Thenyouareboundtoask,”Whocreated’A’?”Sotherealproblemisnothowtoanswerquestions. Therealproblemishowtochangethedoubtingmind,howtocreateamindwhichisnotdoubting– or,whichistrustful. SoDevisays,LETMYDOUBTSBECLEARED. Two or three things more.... When you ask a question, you may be asking for many reasons. One may be just this, that you want a confirmation. You already know the answer, you have the answer, you just want it to be confirmed that your answer is right. Then your question is false, pseudo; it is not a question. You may be asking a question not because you are ready to change yourself, but justasacuriosity. The mind goes on questioning. In the mind questions come as leaves come on a tree. That is the very nature of the mind – to question. So it goes on questioning. It matters not what you are questioning, with anything given to the mind it will create a question. It is a machine to grind out, to create questions. So give it anything and it will cut it into pieces and create many questions. One question answered, and the mind will create many questions from the answer. This has been the wholehistoryofphilosophy. Bertrand Russell remembers that when he was a child he thought that one day, when he will be mature enough to understand all philosophy, all questions will be answered. Then later, when he waseighty,hesaid,”NowIcansaythatmyownquestionsaretherestanding,astheywerestanding when I was a child. No other questions have come up because of these theories of philosophy.” So he said, ”When I was young I used to say, philosophy is an inquiry for ultimate answers. Now I cannotsayit. Itisaninquiryforendlessquestions.” VigyanBhairavTantra,Vol1 10 Osho