Where the practices come from

Two old books, retold in plain English

This desk draws on two well-known manuals of attention and retells them for practical use. Both are easy to find in print; the interpretations here are aimed entirely at practice. If you want a more demanding route, the writings under Path go further.

What you will find here is plain English, and an invitation to sit with one line at a time.

Photograph
Photograph

In the first title, the word tantra means a manual of methods, something like a guide kept on a workshop bench. Using it means putting your devices away and resting with a single instruction. Belief is optional. If a line brings clarity, keep it close. If it says nothing to you today, wait; tomorrow brings another.

A list of ways to look

Vijnana Bhairava Tantra

The Vijñāna Bhairava Tantra comes from the Shaiva traditions of Kashmir and is usually dated to the second half of the first millennium. It is short, and it takes the form of a conversation: the goddess asks Bhairava about the nature of reality, and he answers not with doctrine but with a list of methods: breath, space, sound, the gap between two thoughts. The methods are traditionally counted as one hundred and twelve dharanas. Here, dharana simply means a way of placing attention. Twentieth-century translations, among them those of Jaideva Singh and Swami Lakshmanjoo, brought the text to English readers, and Paul Reps’s free retelling in Zen Flesh, Zen Bones carried it far beyond them. This desk retells each method as a plain instruction. Beneath it, in smaller type, sits a closer rendering of the verse, made for this desk from the Sanskrit and checked against the published translations of Jaideva Singh, Christopher Wallis, and others. For a full scholarly translation, turn to theirs. Translators count the dharanas in slightly different ways. This desk numbers them from verse 24, where the methods begin, and always gives the verse number alongside.

Short inquiries

Yoga Vasishta Sara

The Yoga Vasishta is a vast philosophical poem, told as a conversation between the sage Vasishta and the young prince Rama. The Sara, or “essence,” distills it into ten short chapters on dispassion, the mind, the world, and the Self that sees it. Ramana Maharshi often referred to the Yoga Vasishta, and the English verses used here come from the version published by his ashram, Sri Ramanasramam, based on a translation by Swami Sureshananda. The verses are brief. They were meant to be read and set down, not collected into a system. This desk keeps that shape: one verse at a time, sometimes with a plain-English line first and the older line beneath. If a verse stays with you, keep it for tomorrow. If it does not, the next one will come.

Beyond the texts

The books train the mind to pay attention. The five core writings—The Waking Hour, Deeper Seeing, The Open Heart, Coherence, and The Marketplace—train the body, the heart, and the life that have to support it: routines for waking, breathing, moving, and resting; practices of love; and a way back into the world. Philosophy alone is not enough. It needs a body steady enough to hold it, and a life that shows it.

Photograph

The body work is ordinary

Nine breaths is a practice preserved in the Tibetan Bön tradition for clearing and purification: a short clearing of three channels, then a minute of rest. Landing, walking, and open sky are ordinary body practices that give attention somewhere to rest: a chair, a floor, a path, the sky through a window. The looking and the verse come after.

How to treat the retelling

These are adaptations, made so that a person can begin today without Sanskrit or a teacher in the room. The older books remain the source, and you can read them for yourself. The work here is closer to a craft than to a faith: attention, breath, a short inquiry, and then standing up to wash a cup.

Terms used on this desk are gathered in the Glossary.