✦ Vijnana Bhairava Tantra
Technique 101 of 112 — The Dissolution Of The Seer
Sanskrit Verse
vacyasya purvamuccaratatvatpashcat saphalah shivah | dhyanamityucyate tatra dhyeyamadhye vilobhanam ||
First the object is uttered, then follows the realization of Shiva. This process is called meditation; in the middle of the object, there is a captivating dissolution.
Commentary
This dharana addresses the linguistic and ontological structure of perception within the Trika philosophy. In Kashmir Shaivism, every perceived object (vacyasya) is preceded by a subtle vibration of the will and followed by a return to the absolute ground of consciousness, Shiva. The verse highlights the transition from the gross form of an object or word to its essential spiritual essence. The 'captivating dissolution' mentioned refers to the moment where the subject-object duality collapses. By focusing on the 'middle'—the space between the cognitive grasp of an object and the resultant mental impression—the practitioner bypasses the discursive mind. This technique utilizes the attraction (vilobhanam) toward the beauty or presence of an object not as an end in itself, but as a bridge to the transcendent. The metaphysics here suggest that since all objects are extensions of the Universal Consciousness (Samvit), leaning into the heart of an object inevitably leads the meditator back to the source. It is a process of de-objectification, where the density of matter is recognized as the fluid light of awareness.
Practice Instructions
- 01Begin by selecting an object of contemplation, such as a flower, a sacred image, or even a specific sound.
- 02Gently direct your gaze or attention toward it without strain. As you perceive the object, inwardly acknowledge its name and form.
- 03Then, consciously move your attention beyond the surface characteristics to the internal feeling-tone the object evokes.
- 04Notice the subtle gap that exists between the moment the object is recognized and the moment your mind begins to label or analyze it.
- 05Dwell in that specific gap. Allow the 'captivating' quality of the object to draw your individual awareness deeper into its own center.
- 06Feel the boundaries between your self and the object softening. As the object’s form begins to fade in your mind’s eye, do not seek a new thought; instead, rest in the residual vibration of pure awareness that remains after the object has dissolved into the light of your own consciousness.
Recommended Duration
Frequently Asked Questions
What does 'captivating dissolution' mean in a practical sense?
It refers to a state where the beauty or intensity of an object becomes so overwhelming that your discursive thoughts stop. Instead of thinking about the object, you are absorbed by it. This absorption acts as a gateway, allowing the individual ego to dissolve into the universal field of consciousness.
Can I use an abstract concept as the object of focus?
Yes, while the verse mentions 'vacyasya' (the utterable/object), you can use an abstract quality like 'infinite peace.' However, for beginners, a tangible object or a specific mantra is often more effective to trigger the initial focus required before the eventual dissolution into the void occurs.
Is this technique similar to Trataka or candle gazing?
While it shares the external focus of Trataka, the goal here is internal. In Trataka, the focus is often on the physical object; here, the object is merely a launchpad. The emphasis is on the 'middle' state where the object's form ceases to be a limitation and becomes a doorway.
How do I know if I am reaching the 'Shiva' state mentioned?
The 'Shiva' state is characterized by a sudden sense of expansion and the absence of the 'I-am-doing' sentiment. If you feel a sense of profound stillness where the distinction between you and the object has vanished, you are touching the state of Shiva or pure consciousness.
What if my mind keeps labeling the object during the practice?
Labeling is natural. When you notice a label, acknowledge it as the 'vacyasya' (the uttered). Then, deliberately look for the silence that follows the label. The practice is not about stopping labels but about finding the vibrant source from which the labels arise and into which they fall.
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