Chapter IV

Osho’s Philosophy of Tantra

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 (i) Osho’s Life, Personality and Works

Osho has given a new vision of philosophy, which has been there
from ages. Osho has handed us a fresher and practical look at
philosophy, which so far has only been tossing of intellectual jargon.
One wonders whether to look at him as a philosopher or mystic.
Many eminent personalities of the contemporary world have
showered praises on Osho. H.H. Dalai Lama says, "Osho is an
enlightened master who is working with all possibilities to help
humanity overcome a difficult phase in developing consciousness."1
Deepak Chopra remarks :"Osho's brilliant insights will benefit all
those who yearn for experiential knowledge of the field of pure
potentiality inherent in every human being."2 And Sri Nisargadatta
Maharaj says, ”He is tremendous, he is very big. He is a great sage.”3
16th Karmapa who is the head of the Kagyu School of Tibetan
Buddhism exodus "Osho is the greatest incarnation after Buddha in
India. He is a living Buddha"4.

Osho is one who has discovered the door to living His life in the
timeless dimension of the present - He has called Himself a “true
existentialist” - and He has devoted His life to provoking others to
seek this same door, to step out of the world of the past and future
and discover for themselves the world of eternity.

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Osho was born in Kuchwada, Madhya Pradesh, India, on December
11, 1931,as Raajneesh Chandra Mohan. He was the eldest of eleven
children of a Jain cloth merchant. From his earliest childhood, his was
a rebellious and independent spirit, insisting on experiencing the truth
for himself rather than acquiring knowledge and beliefs given by
others.

After his enlightenment at the age of twenty-one, Osho completed his

academic studies and spent several years teaching philosophy at the
University of Jabalpur. Meanwhile, he traveled throughout India giving
talks, challenging orthodox religious leaders in public debate,
questioning traditional beliefs, and meeting people from all walks of
life. He read extensively, everything he could find to broaden his
understanding of the belief systems and psychology of contemporary
man.

In 1970, he introduced his revolutionary meditation technique,

Dynamic Meditation, which begins with a period of uninhibited
movement and catharsis, followed by a period of silence and
stillness. Modern man, he said is so burdened with the outmoded
traditions of the past and the anxieties of modern-day living that he
must go through a deep cleansing process before he can hope to
discover the thought-less, relaxed state of meditation.

Since then this meditation technique has been used by

psychotherapists, medical doctors, teachers and other professionals
around the world.

73
In the early 1970s,the first Westerners began to hear of Osho. By
1974 a commune had been established around him in Pune, India,
and the trickle of visitors from the west was soon to become a flood.
In the course of his work, Osho has spoken on virtually every aspect
of the development of human consciousness. He has distilled the
essence of what is significant to the spiritual quest of contemporary
man, based not on intellectual understanding but tested against his
own existential experience.

Osho has 600 books of which he is officially the author. They are
transcriptions of his talks. Seven thousand of his discourses are also
available on digital tape and 1,700 on digital video tape.

Following his move to Poona in 1974, he launched a series of

discourses in English entitled My Way: The Way of the White Clouds.
It has been estimated that from 1974 to 1981, Osho spoke over thirty-
three million words in his daily discourses, averaging 13.000 words
per day, for seven days a week. During the same period, he
answered over 10.000 questions. In the evenings, at intimate
darshans (blessings), he would answer questions on subjects such
as love, jealousy and meditation. These darshans are recorded in
sixty-four diaries, of which forty have been published.

In India, Osho is reckoned to be the country's bestselling non-fiction

author, selling over one million books and tapes annually, covering
450 titles in thirteen Indian languages. There are more than 2.000
translations into forty other languages, publishers including
Mondadori in Italy; Grupa Planeta in Spain; Ediouro in Brazil; Heyne

74
in Germany, St Martin's Press in the US and Element with Penguin in
the UK.

His discourses offer insights into all the major spiritual paths,
including Yoga, Zen, Taoism, Tantra and Sufism. He also speaks
on Gautam Buddha, Jesus, Lao Tzu, and other mystics. These
discourses have been collected into over 600 volumes and
translated into 50 languages.

Osho's works are featured in Bertelsmann's Chinese Book Club.

Half a million books by Osho have been sold in Russia from 1994 to
1997. At St Martin's Press, Osho Zen Tarot cards sold 100,000
copies in two years. St Martins also published The Book of the
Secrets, a 1,200-page paperback on Bible paper, which sold 15,000
copies in its first year.

The video library, consisting of 1,700 video tapes, at the Lao Tzu
Library is being converted onto Betacam SP, using one of the finest
studio facilities in Europe. This will produce noise reduction, effect
image enhancement and colour correction.

The Lao Tzu Library can also be consulted on the Web

(http://www.osho.com/), which has offered more than 1,000 web
pages since December, 1995. By January 1999, the site was
receiving 110,000 hits per month.

Osho is today the world's bestselling audio book author, publishers

being reconciled to the fact that only the originals can be sold - no
readings, no editing. Sales of meditative audio tapes are booming,

75
20% of all respondents being oriented towards New Age and spiritual
matters, 70% of this number being women.

Osho is a phenomenon in publishing, reading and book collecting,

with an astonishing output recorded and preserved on paper, audio

and video.

Osho says, “My message is not a doctrine, not a philosophy. My

message is certain alchemy, a science of transformation, so only
those who are willing to die as they are and be born again into
something so new that they cannot even imagine it right now...only
those few courageous people will be ready to listen, because
listening is going to be risky.”5

He goes on to say, “listening to me, you have taken the first step
towards being reborn. So it is not a philosophy that you can just make
an overcoat of it and go bragging about. It is not a doctrine where you
can find consolation for harassing questions. No, my message is not
some verbal communication. It is far more risky. It is nothing less that
death and rebirth.”6

Osho left his body on January 19,1990, as a result of poisoning by

US government agents while held incognito in custody on technical
immigration violations in 1985. His huge commune in India continues
to be the largest spiritual growth centre in the world attracting
thousands of international visitors who come to participate in its
meditation, therapy, bodywork and creative programs, or just to being
in a Buddhafield.

76
He belongs to no tradition -“lam the beginning of a totally new
religious consciousness,”7 he says.
He also says “Please don’t connect me with the past - it is not even
worth remembering.”8

Osho says about his purpose in his own words, “My purpose is to de­
program you, to clean you, to uncondition you and leave you fresh,
young, innocent. And from there you can grow into a real, authentic
individual.”9

It is very much true by my own experience, he (osho) is a master of

deprogramming the individual. He has really made me fresh in a true
sense.

Following is the list titles of Osho’s Works.

Absolute Tao

A Bird on the Wing

A Cup of Tea

A Must for Contemplation before Sleep

A Must for Morning Contemplation

A Rose is a Rose is a Rose

Ancient Music in the Pines

And Now and Here

And the Flowers Showered

77
Art of Tea

At the Feet of the Master

Autobiography of a Spiritually Incorrect Mystic

Awareness - The Key to Living in Balance

Behind A 1000 Names

Be Realistic: Plan for a Miracle

Believing the Impossible Before Breakfast

Beloved of My Heart

Blessed are the Ignorant

Books I have Loved

Christianity and Zen

Come, Come, yet again Come

Come Follow To You

Communism and Zen Fire, Zen Wind

Courage - The Joy of Living Dangerously

Creativity - Unleashing the Forces Within

Dance Your Way to God

Dimensions beyond the known

Don't Bite My Finger, Look Where I'm Pointing

Don't Let Yourself Be Upset by The Sutra...

78
Enlightenment, the Only Revolution

Everyday Osho

Far Beyond the Stars

Finger Pointing to the Moon

Flight from the Alone to the Alone

For Madman only

From Bondage to Freedom

From Unconsciousness to Consciousness

From Darkness to Light

From Death to Deathlessness

From Medication to Meditation

From the False to the Truth

Glimpses of a Golden Childhood

God is Dead, Now Zen is the Only Living Truth

God is Not for Sale

God's Got a Thing About You

Guida Spirituale

Hallelujah!

Hari Om Tat Sat

Heartbeat of the Absolute

Hidden Mysteries

Hsin Hsin Ming - The Book of Nothing

isan: No Footprints in the Sky

I Am the Gate

I Celebrate Myself

India my Love

In Search of the Miraculous vol. II

Intimacy - Trusting Oneself and the Other

Intuition - Knowing beyond Logic

Jesus Crucified Again (Crete)

Joshu: The Lions Roar

Journey to the Heart (Until you die)

Just Like That more

Just Around the Corner

Krishna, A Man and his Philosophy

Kyozan: A True Man of Zen

Let Go

Light on the Path,

Live Zen

Love, Freedom, Aloneness,

Maturity - The Responsibility of Being Oneself

Meditation: The First and Last Freedom

Meditation: The Art of Ecstasy

My Way: The Way, The Way of the White Clouds

Notes of a Madman

Nothing to lose but your head

No Water No Moon

Nowhere To Go But In

Om Mani Padme Hum

Om Shantih Shantih Shantih

One Seed Makes the Whole Earth Green

Only Losers can win in this Game

Osho on Zen

Philosophia Perennis, volume 1 & 2

Priests and Politicians: Mafia of the Soul

Returning to the Source

Sat-Chit-Anand

Seeds of Wisdom

Showering without Clouds

Snap Your Fingers, Slap your Face

Socrates Poisoned Again

Sufis the People of the Path

Tantric Transformation

Tao The Pathless Path

That Art Thou

The Art of Dying

The 99 Names of Nothingness

The Beloved, vol. 1 & 2

The Book of Wisdom

The Book of Secrets

The Buddha Disease

The Buddha: The Emptiness of the Heart

The Cypress in the Courtyard

The Dhammapada, Vol. 1-12

The Diamond Sutra

The Discipline of Transcendence, vol. 4

The Empty Boat

The First Principle

The Further Shore

The Golden Future

The Goose is Out!

The Great Nothing

The Great Pilgrimage: From Here to Here

The Great Secret

The Great Challenge

The Heart Sutra

The Hidden Harmony

The Hidden Splendor

The Inner Journey

The Invitation

The Last Morning Star

The Language of Existence

The Long the Short and the All

The Madman's Guide to Enlightenment

The Message Beyond Words

The Messiah, vol. 1 & vol. 2

The Miracle

The New Dawn

The New Child

The Open Door

The Osho Upanishads

The Original Man

The Path of Love

The Path of Yoga

The Perfect Way

The Psychology of the Esoteric

The Quantum Leap

The Razor's Edge

The Rebel

The Rebellious Spirit

The Revolution

The Search

The Shadow of the Bamboo

The Shadow of the Whip

The Solitary Bird

The Song of Ecstasy

The Sun Behind the Sun Behind the Sun

The Supreme Doctrine

The Sword and the Lotus (Himalayas)

The Tantra Experience

The Tongue-Tip Taste of Tao

The Transmission of the Lamp

The True Sage

The Ultimate Alchemy, vol. 1

The Voice of Silence

The Way Beyond Any Way

The Wild Geese and the Water

The Zen Manifesto

This is it!

Turn On, Tune In and Drop the Lot

Turning In

Vedanta: 7 Steps to Samadhi

Walking in Zen - Sitting in Zen

Walk Without Feet, Fly Without Wings, Think Without Mind

What Is Is, What Ain't Ain't

When the Shoe Fits

Won't You Join the Dance

Yaa-Hoo: The Mystic Rose

an introduction into: Yoga, Science of the Soul

Yoga, Science of the Soul

85
Yakusan: Straight to the Point of Enlightenment

Zarathustra: A God that Can Dance

Zarathustra: The Laughing Prophet

Zen: The Mystery and Poetry of the Beyond

Zen: The Special Transmission

Darshan Diaries

Zen 1: The World of Zen vol. 1 -5

Zen 1: Live Zen

Zen 1: The Diamond Thunderbolt

Zen 1: The Solitary Bird

Zen 1: The Quantum Leap

Zen 1: This. This. A Thousand Times This

Zen 2: All the Colors of Rainbow vol. 1-5

Zen 2: The Buddha: the Emptiness/Heart

Zen 2: The Language of Existence

Zen 2: The Original Man

Zen 2: The Miracle

Zen 2: Turning In
(2) Osho’s perspectives of Tantric Philosophy.

Osho is one of the greatest Tantric philosophers in the world. He has

dealt with philosophy Tantra in holistic fashion. So as to cover all
sections of Tantra in their differing facets. He has interpreted,
analysed the Tantra philosophy afresh but also given a new twist and
orientation so as to incorporate Tantra in our all walks of life.

(i) What is Tantra?

According to Osho ,”the word ‘tantra’ means technique, the method,

the path. 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 truth can be attained.”10

As Tantra means technique and hence it is scientific and existential.

Tantra is non scientific and it is existential.11

Thus, for tantra, doing is knowing, and there is no other knowing.

Unless we do something, unless we change, unless we have a
different perspective to look at, to look with, unless we move in an
altogether different dimension than the intellect, there is no answer.
Osho says, “the most basic thing about Tantra is this - and very
radical, revolutionary, rebellious the basic vision is that the world is
not divided into the lower and the higher, but that the world is one
piece. The higher and the lower are holding hands. The higher
includes the lower, and the lower includes the higher. The higher is
hidden in the lower so the lower has not to be denied, has not to be

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condemned, and has not to be destroyed or killed. The lower has to
be transformed. The lower has to be allowed to move upwards...and
the lower becomes the higher. There is no unbridgeable gap between
the devil and God: the devil is carrying God deep down in his heart.
Once that heart starts functioning, the devil becomes God.”12

According to Osho, ’’tantra says: Never condemn anything - the

attitude of condemnation is the stupid attitude. By condemning

something you are denying yourself the possibility that would have

become available to you if you had evolved the lower. Don't condemn

the mud, because the lotus is hidden in the mud; use the mud to

produce the lotus. Of course the mud is not the lotus yet, but it can

be. And the creative person, the religious person, will help the mud to

release its lotus so that the lotus can be freed from the mud.”13

“Tantra perspective is: “First change our being and then our

action changes automatically, of its own accord. First attain to a

different kind of consciousness, and that will be followed by a

different kind of action, character, and behavior.”14

Osho says,” the future is going to be that of Tantra, because

now, dual attitudes can no longer hold man's mind. They have tried

for centuries - and they have crippled man and they have made man

guilty. And they have not made man free; they have made man a

88
prisoner. And they have not made man happy either, they have made

man very miserable. They have condemned everything: from food to

sex they have condemned everything, from relationship to friendship

they have condemned all. Love is condemned, body is condemned,

and mind is condemned. They have not left a single inch for you to

stand on; they have taken away all and man is hanging, just hanging.

This state of man cannot be tolerated anymore. Tantra can give you a

new perspective of life.”15

According to Osho the basic essence of tantra is ’To surrender

ourselves to nature, to flow with it - not pushing the river, but going

with it all the way, wherever it leads - this trust is Tantra. Spontaneity

is its mantra, its greatest foundation.”16

Osho further says: “The sensual can be transformed into the

sublime, matter can be transformed into mind, and the unconscious

can be transformed into consciousness. Tantra says sex can be

transformed into samadhi - the same approach, very basic and

fundamental. The lower can be transformed into the higher, because

lower and higher are joined together; it is a ladder. They are never

separate, nowhere separate; there is no gap between them. You can

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move from the lower to the higher, you can move from the higher to

the lower.”17

Here while explaining tantra Osho gives a complete practical

approach of Tantra philosophy. He gives a new perspective of Tantra

Philosophy while commenting on Vigyan Bhirava Tantra, which

comprises 112 Tantra techniques. This is the source book for osho’s

philosophy of Tantra.

On a close study of Osho’s views on Tantra we can say that Tantra

is a voyage through the lush green boulevards and blossoms of

fragrant flowers. We should melt and dissolve on the way and we will

reach.

(ii) Nature of Tantra and its scope.

According to Osho nature of Tantra is very much life affirmative as it

is. “Tantra thrives in the marketplace, in the thick of life. It is not an
attitude of negation, but acceptance of things as they are.”18

Osho is positivist and naturalist in determining the nature of

Tantra which he says: “Nothing can be added to man and nothing can

be deleted from man, his inner perfection is such. You cannot make

man more beautiful and you cannot make man ugly. You cannot

make him richer, you cannot make him poor. He is like the sea. This

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is the Tantra vision. This is the very core of the Tantra attitude - that

man is as he is; there is no hankering for improvement. Not that man

has to become good, not that man has to change this and that; man

has to accept all - and remember his sky! And remember his sea!

And by and by an understanding arises, when you know what is a

cloud and what is the sky, what is a river and what is the sea. Once

you are in tune with your sea; all anxiety disappears, all guilt

disappears. You become innocent like a child.”19

Tantra has a different type of language. There are two types of

language; logical language and love language. Theye are basially

different from each other. Logical language is aggressive,

argumentative, violent, dry, and abstract.

Love language is compassionate, receptive, co-operative, non-violent

and heartily. It is compassion to help you to grow, to help you to

transform, to help you to be reborn.

Hence we see only sutras, which are telegraphic in nature. They are

just sutras, but each sutra, each telegraphic message given by Shiva,

is worth a Veda, worth a Bible, worth a Koran. Here there is no

argument, just simple statements of love.

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It does not involve large amount of description. It just gives us the hint
to reach the truth.
Osho’s idea of Tantra and its core is all comprehensive which means

it is not confined to any moral code of conduct in way it is amoral.

That doesn’t mean that it is immoral but it only means that it trances

all ordinary morality. Tantra moves beyond duality, the very

standpoint is amoral.20

Tantra says we cannot change man unless we give him authentic

techniques with which to change.

With Tantra, as in daily life, we are given countless opportunities to

engage with our natural environment. In bringing these thoughts to a

conscious level, we take the first steps towards harmonizing our

resonance with the universal forces physically, mentally, and

spiritually.21

Tantra deals with all the states of consciousness of mind. It also has

great social responsibility. Even though it is rebellious, its effort is to

reach to the ideal society status. It discusses about a healthy society,

which has people with a healthy mind devoid of guilt, repression and

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conditioning. It is a big quantum leap from the so called wealthy and

modern society to healthy society, It tries to establish peace within

and without which is the need of the present hour.

(iii) Different techniques of Tantra.

Osho discusses 112 techniques of Tantra. All these techniques are

from Vigyan Bhirava Tantra. The very words Vigyan Bhairav Tantra
mean the technique of going beyond consciousness. Vigyan means
consciousness, bhairav means the state, which is beyond
consciousness, and tantra means the method: the method of going
beyond consciousness. In Vigyan Bhirava Tantra Lord Shiva has
advocated, their 112 Techniques of tantra philosophy are all these
techniques aiming ate the attainment of enlightenment - wisdom
which leads to liberation. These 112 techniques need not be
practiced by one and all. One can practice any one among them,
which is suitable to his temperament. Hence in accordance with the
fitness and liking of each individual. They are free to choose any one
of the techniques listed in Vigyan Bhirava Tantra. Some techniques
may be suitable for the individuals who are yet to be born and some
may be suitable to who are existing right now. And some many be
suitable for the individual who lived in the past.

The first nine techniques are connected with breathing.

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a. Tantra Techniques on Breath.

We are breathing, continuously from the moment of birth to the

moment of death. Everything changes between these two points.
Everything changes, nothing remains the same, and only breathing is
a constant thing between the birth and death.

Osho says, ”lf you can do something with the breath, you will
suddenly turn to present. If you can do something with breath, you
will attain to the source of life. If you can do something with breath,
you can transcend time and space. If you can do something with
breath, you will be in the world and also beyond it.”22

1. Watch the gap between two breaths23

“Radiant one, this experience may dawn between two breaths. After
breath comes in (down) and just before turning up (out) - the
experience.”

Here the experiment has to be drawn between two breaths.

After breath comes in - that is, down - and best before turning out -
that is, going up -the beneficence. We have to be aware between
these two points .... and the happening. When our breath comes in,
We have to observe. For a single moment, or a thousandth part of a
moment, there is no breathing -before it turns outward. One breath
comes in; even there is a certain point and breathing stops. Then the
breathing goes out. When the breath goes it, then again for a single
*j
j
moment, or a part of a moment, breathing stops. Then breathing
comes in.

Before the breath is turning in or turning out, there is a moment when

we are not breathing. In that moment the happening is possible,
because when we are not breathing we are not in the world.
Breath and consciousness should become one.
If we go on practicing, breath consciousness, breath awareness,
suddenly, one day, without knowing, we will come to the interval.
When you are moving with breath minutely, when there is no breath
how can you remain unaware? We will suddenly become aware that
there is no breath, and the moment will come when we will feel that
the breath is neither going out nor coming in. The breath has stopped
completely. In that stopping, the beneficence, become enlightened.

2. Watch the turning point between two breaths24

The second technique: As breath turns from down to up, and again
as breath curves from up to down - through both these turns, realize.

It is the same in comparison to the first, but with a slight difference.

The emphasis is now not on the gap, but on the turning. The outgoing
and ingoing breath makes a circle.
As breath turns from down to up and again as breath curves from up
to down - through both these turns, realize. Very simple, but shiva
says: “realize the turns and you will realize the self.”

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Why the turn? If we know driving we know about gears. Each time we
change the gear, we have to pass through the neutral gear, which is
not a gear at all. From the first gear we move to the second or from
the second to the third, but always we have to move through the
neutral gear. That neutral gear is a turning point. Neutral gear is no­
mind.
Shiva says, “realize.” He says just be aware of the turning, and you
become a realized soul.

3. Watch the fusion point of two breaths25

The third breathing technique: Whenever in-breath and out-breath
fuse, at this instant touch the energy-less, energy-filled center.

The moment we can feel the center from where breath goes out or
comes in the very point where the breaths fuse - that center - if we
become aware of it, then enlightenment.

4. Be aware when breathing stops26

The fourth breathing technique: When breath is all out (up) and
stopped of itself, or all an (down) and stopped - in such universal
pause, one’s small self vanishes. This is difficult only for the impure.

When breath is all out (up) and stopped of itself, or all in (down) and
stopped - in such universal pause, one’s small self vanishes; our
small self is only a daily utility. In emergencies we cannot remember
it. Who you are - the name, the bank balance, the prestige,
everything - just evaporates. In this moment there will be a pause.

96
Even for the impure there will be a pause. Suddenly breathing stops.
If you can be aware in that moment, you can reach the goal.
Here in this technique impure means one without the shradda for
seeking or knowing.

5. Focus your attention on the third eye.27

The fifth breathing technique: Attention between eyebrows, let mind
be before thought. Let form fill with breath essence to the top of the
head and there shower as light.

This technique is one of the very deep methods. Attention between

eyebrows ... Modern physiology, scientific research, says that
between the two eyebrows is the gland which is the most mysterious
part of the body. This gland, called the pineal gland, is the third eye of
the Tibetans - shivanetra: the eye of Shiva, of tantra.

“Attention between eyebrows ... Close your eyes, then focus both of
your eyes just in the middle of the two eyebrows. Focus just in the
middle, with closed eyes, as if you are looking with your two eyes.
Give total attention to it.” This is one of the simplest methods of being
attentive.
Attention between eyebrows, let mind be before thought... If this
attention is there, for the first time we will come to experience a
strange phenomenon. For the first time we will see thoughts running
before us; we will become the witness. It is just like a film screen:
thoughts are running and we are a witness. Once our attention is

97
focused at the third eye center, we become immediately the witness
of thoughts.
Once we become witness of thoughts we become the master of the
mind and we will be free from its bonding. We will be liberated.

6. Focus on the gap during your daily activities28

The sixth breathing technique: When in worldly activity, keep
attention between two breaths, and so practicing, in a few days, be
born anew.

When in worldly activity, keep attention between two breaths ...

Forget breaths - keep attentive in between. One breath has come:
before it returns, before it is exhaled, there is the gap, the interval.
One breath has gone out; before it is taken in, again the gap. In
worldly activity keep attention between two breaths and so practicing,
in a few days, be born a new.
This sixth technique has to be done continuously. That is why this is
mentioned: when in worldly activity ... Whatsoever we are doing, we
should keep our attention in the gap between the two breaths. But it
must be practiced while in activity.

7. A technique to be aware in dreams29

The seventh breathing technique: with intangible breath in center of
forehead, as this reaches heart at the moment of sleep, have
direction over dreams and over death itself.

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We have to take this technique in three parts. One, we must be able
to feel the prana in breath - the intangible part of it, the invisible part
of it, the immaterial part of it.
This sutra is very, very significant: With intangible breath is center of
forehead, as this reaches heart at the moment of sleep, have
direction over dreams and over death itself. While we are failing into
sleep this technique has to be practiced - then only, not at any other
time. While we are falling asleep, only then; that will be the right
moment to practice this technique. We are falling asleep. By and by,
by and by, sleep is overtaking us. Within moments, our
consciousness will dissolve; we will not be aware. Before that
moment comes, become aware - aware of the breath and the
invisible part prana, and feel it coming to the heart.
If this happens - that you are feeling invisible breath coming into the
heart and sleep overtakes us - we will be aware in dreams.
If we can become aware in dream we will be in the fourth state of
consciousness i.e. turya state. It is as good as enlightenment.
That is why this sutra says: Have direction over dreams and over
death itself.

8. Watch the turning point with devotion30

The eighth breathing technique: with utmost devotion, center on the
two junctions of breath and know the knower.

There is a slight difference in the techniques - slight modifications.

But though the differences are slight in the techniques, for you they
may be great. A single word makes a great difference. With utmost

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devotion, center on the two junctions of breath. The incoming breath
has one junction where it turns, the outgoing breath has another
junction where it turns. With these two turnings — a slight difference
is made; that is, slight in the technique, but for the seeker it may be
great. Only one condition is added: With utmost devotion - and the
whole technique becomes different.
“Tantra says that the body is the temple. Your body is the temple of
the divine, the abode of the divine, so do not treat your body as an
object. It is sacred, it is holy. And while you are taking a breath in, it is
not only you who is taking the breath, it is the divine within you. You
are eating, you are moving or walking ... look at it in this way; it is not
you, but the divine moving in you. Then the whole thing becomes
absolutely devotional.”31
So here this techniques leads us to the Bhakti Yoga stream. Where
one has to devote to one’s loved god to the core. So that faith can
move mountains. In a sense we get enlightened.

9) Lie down as dead

Stare without blinking
Suck something and become the sucking32

The ninth technique Lie down as dead. Enraged in stay so. Or stare
without moving an eyelash. Or suck something and become the
sucking.

Lie down as dead. We just have to try it: suddenly we have gone
dead. Leave the body! We should not move it, because we are dead.

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Just imaging that we are dead. We cannot move the body, we cannot
move the eyes, and we cannot cry, we cannot scream, we cannot do
anything, we are just dead. And then feel how it feels. That staying is
beautiful. If we can stay for a few minutes, suddenly we will feel that
everything has changed.
Enraged in wrath, stay so. If we are angry then be angry, and remain
angry. We should not move. If we can stay so, anger will go and we
will come out a different man. If we are in anxiety, We should not do
anything. We should remain there, stay there. The anxiety will go; we
will come out a different man. And once we have looked at anxiety
without being moved by it, we will be the master.
The Sutra says to be complete in whatever we are doing and at the
same time be aware.
Suck something and become the sucking.
Sucking is the first thing a child has to do. Sucking is the first act of
life. When the child is born, he begins to cry.
The first cry is an effort to suck, and then he will suck the milk from
the mother’s breast. These are the first basic acts, which we have
done. Whatsoever we have done comes later - these are the first life
acts. Suck something and become the sucking. Suck something -
just suck the air, but forget the air and become the sucking. What
does this mean? We are sucking something; we are the sucker, not
the sucking. We are standing behind and sucking. That means we
have become the witness. Once we have got that ‘Sakshi Bhava’ we
are liberated.
These were nine great techniques of Tantra on breath. Which opens
doors of freedom to one who practices it with utmost shradda.

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b. Tantra Techniques on Feeling.
10. Become the caressed33
The first feeling technique: While being caressed, Secret Princess,
enter the cares as everlasting life.

Here in this technique Shiva starts with love. This first technique is
concerned with love, because love is the nearest thing in our
experience in which we are relaxed or we have feeling. If we cannot
love, it is impossible for us to relax. If we can relax, our life will
become a loving life.

Love is always here; there is no future to it. That is why love is so

near to meditation. That is why death is also so near to meditation -
because death is also always here and now, it can never happen in
the future. Can we die in the future?

Shiva starts with love. He says, while being caressed, Sweet

Princess, enter the caress as everlasting life. What does it mean?
Many things! One: while we are being loved the past has ceased, the
future is not. We move in the dimension of the present. We move in
the now.
So really, if we have ever loved, love can be made a technique of
meditation. This is the technique. While being loved, Sweet Princess,
enter loving as everlasting life.
Shiva says, become loving. When we are in the embrace, become
the embrace, become the kiss. We should forget ourself so totally

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that we can say, “I am no more. Only love exists”. Then the heart is
not beating but love is beating. We should become love and enter
everlasting life. Love suddenly changes our dimension. We are
thrown out of time and we are facing eternity. Love can become a
deep meditation - the deepest possible.
Sex must not remain sex; that is the tantra teaching. It must be
transformed into love. And love also must not remain love. It must be
transformed into light, into meditative experience, into the last,
ultimate mystic peak.
When the love has engulfed us, we have disappeared; we have just
become a flowing energy.

11. Close your senses, become stone like34

The second feeling technique: Stop the doors of the senses when
feeling the creeping of an ant. Then.

What is to be done? We should close our eyes and think that we are
just blind and we cannot see. We should close our ears and think that
we cannot hear. With all of the five senses, we just close them. How
can we close them? Stop breathing for a single moment. All our
senses will be closed. When the breath has stopped and all the
senses are closed, where is this creeping? Where is the ant?
Suddenly we are removed - far away.

This sutra says, Stop the doors of the senses. Become stone like,
closed to the world. When we are closed to the world, really, we are
closed to our own body also, because our body is not part of us; it is

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part of the world. When we are closed completely to the world, we are
closed to our own body also. Then, Shiva says, and then the thing will
happen. Then we will realize.

12. Let yourself become weightless35

The third feeling technique: When on a bed or a seat, let yourself
become weightless, beyond mind.

We should feel that we have become weightless, there is no weight.

We will feel that somewhere or the other there is weight, but we
should go on feeling the weightlessness, it comes. A moment comes
when we feel that we are weightless, that there is no weight. When
there is no weight we are no more a body, because the weight is of
the body - not of us. We are weightless.
If we try this technique of weightlessness, we just have to conceive of
our self as weightless - and not only conceive, but feel that our body
,has become weightless. If we go on feeling, feeling, feeling, a
moment comes when suddenly we will realize that we are weightless.
We are already, so we can realize it anytime. We have only to create
a situation in which we can feel again that we are weightless.

We have to dehyptonize our self. This is the hypnosis, the belief that
“I am a body and that is why I feel weight”. If we can dehyptonize our
self into realizing that we are not a body, we will not feel weight. And
when we do not feel weight we are beyond mind. We will be no-mind.

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Weightlessness is bodilessness. Then we transcend mind also. Mind
is also part of the body, part of matter. Matter has weight; we do not
have any weight. This is the basis of this technique.

13.lmagine yourself losing all energy36

The fourth stop method: Suppose we are gradually being deprived of
strength or of knowledge. At the instant of deprivation, transcend.

We can do it in an actual situation or we can imagine a situation. For

example: lie down, relax, and feel as if our body is going to die. We
should close our eyes; start feeling that we are dying. Soon we will
feel that our body is becoming heavy. We should Imagine:” I am
dying, I am dying, and I am dying”. If the feeling is authentic, the body
will start becoming heavy; we will feel as if our body has become like
dead- then suddenly forget ones body and transcend.
Osho says,” Going beyond the mind is the only way to be inwardly
happy and healthy, to be whole. Then you can move in the mind and
use the mind, but the mind becomes the instrument and you are not
identified with it. So two things: you are identified with the mind - this
is illness for tantra - or you are not identified with the mind. Then you
use it as an instrument, and then you are healthy and whole.”37

14.Devotion Frees38
This technique is very simple in one sense and the most difficult in
another, and it is only of two words. The fifth technique says,
Devotion frees.

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Love can become devotion. Love is the first step; only then can
devotion flower.
In devotion we surrender our self completely. And this surrender can
be to a god who may not be in the sky or who may be, or to a master
who may not be awakened or who may be, or to a beloved who may
not be worthwhile or who may be - that is irrelevant. If we can allow
ourself to dissolve for the other, we will be transformed.

,Q
15. Everything converges in your being
The sutra says, as, subjectively, letters flow into words and words into
sentences, and as, objectively, circles flow into worlds and worlds into
principles, fired at last these converging in our being.
To do this technique we should start with a small step. We should just
sit under a tree. The breeze is blowing and the leaves of the tree are
rustling. The wind touches us; it moves around us, it passes. But we
should not allow it just to pass us; allow it to move within us and pass
through us. We should just close our eyes, and as it is passing
through the tree and there is a rustling of the leaves, feel that we are
also like a tree, open, and the wind is blowing through us.
When we come to feel that now we don’t resist, we are not in a
struggle, suddenly we will become aware that the ego is not there. So
once the ego is not there, then the mind is not there. So we will be
liberated.

Krishnamurty say’s, “So the whole art of religion is how not to be, how
to dissolve, how to surrender, how to become an open space.”40

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16. Feel, don’t think41

First: feel, my thought, l-ness, internal organs-me.

A very simple and a very beautiful technique. Feel: my thought, I-

ness internal organs - me. The first thing is not to think but to feel.
When we touch something, we should close our eyes; don’t think,
feel. In that feeling we will realize.
“Feel: my thought, l-ness, internal organs. Then there is a gap, and
suddenly the me is revealed. When this me is revealed, then one
comes to know, “Aham Brahmasmi. I am gold”. This knowing is not
any claim of the ego; the ego is no more there. You can mutate
yourself through this technique, but first get established in feeling.”42

17. Feel “I am”43

The second technique: I am existing. This is mine. This is this. O
beloved, even in such know inimitably.

I am existing. We never enter deeply into this feeling. I am existing.

We are existing, but we never dig deep into this phenomenon. Shiva
says: I am existing. This is mine. This is this. O beloved, even in such
know inimitably.
This sutra says this: I am existing. Go deep into this feeling. Just
sitting, go deep into this feeling - “I am existing, I am”. Feel it, don’t
think it. Feel it deep down in your bones. Feel it all over your body.
Feel it as a total unit, not in the head. Just feel it - “I am”.

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When we get grounded within ourself, there is no society, there is no
one. We alone exist. Mind disappears. We are not relating to anyone,
not even in imagination, so mind disappears. We are there without
the mind, and this is what meditation is - being without the mind.
Being perfectly alert and conscious, not unconsck)us, feeling
existence in its totality, in its multidimensionality - but the mind has
suddenly disappeared.
Shiva says, ”0 beloved, even in such know inimitably.”
And while feeling this, don’t create a limit to it. Feel it inimitably.
Existence has no beginning and no end. We also don’t have any
beginning; we also don’t have any end.

18. Be aware of moments of no-thought44

Put mind stuff in such inexpressible fineness above, below and in
your heart.

This sutra says to come back to the heart center. Start feeling things.
It will be a great experiment if we start feeling things.
This sutra says that the basic thing is to come back to the heart
center - but how to come to it? Put mind stuff in such inexpressible
fineness above, below and in our heart.
Put mind stuff above, below, and in our heart, and everything will
become possible to us. All the doors of perceptions will be cleansed
and all the doors of mysteries will be opened. Suddenly there will be
no problem, and suddenly there will be no misery

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c. Tantra Techniques on Centering.
Following sutras help one to find his center or source.
All these sutras are concerned with how to achieve the inner center.
The basic mechanism used, the basic technique used is, if we can
create a center outside - anywhere: in the mind, in the heart, or even
outside on a wall - and if we concentrate mortality on it and we
bracket out the whole world, we forget the whole world and only one
point remains in our consciousness, suddenly we will be thrown to
our inner center.

19.Concentrate totally on one object45

Imagine the five-colored circles of the peacock tail to be your five
senses in illimitable space. Now, let their beauty melt within. Similarly,
at any point in space or on a wall - until the point dissolves. Then
your wish for another comes true.

This sutra says; imagine the five-colored circles of the peacock tail to
be our five senses in illimitable space. Now let their beauty melt
within. Think that our five senses are five colors, and those five colors
are filling the whole space. Just imagine our five senses are five
colors - beautiful colors, alive, extended into infinite space. Then
move within with those colors. Move within and feel a center where all
these five colors are meeting within us.
This sutra is good for one who has the color sensitivity.
If we cannot imagine colors, then any point on the wall will help. Take
anything just as an object of concentration. If it is inner it is better.

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When the mind dissolves we cannot see the point, because really, we
never see the point through the eyes; we see the point through the
mind and through the eyes. If the mind is not there, the eyes cannot
function. We may go on staring at the wall, but the point will not be
seen. The mind is not there; the bridge is broken. The point is real - it
is there. So the no-mind. So the realization.

20. Put your awareness on your spine46

Place your whole attention in the nerve, delicate as the lotus thread,
in the center of your spinal column. In such be transformed.

For this sutra, for this technique of meditation, one has to close his
eyes and visualize his spinal column, his backbone.
If we can, concentrate on the spinal column, and then on a thread in
the middle of it - on a very delicate nerve like a lotus thread running
through it. If we concentrate on it, and this very concentration throws
us to our center.
When the spinal column thread is touched, seen, realized, an aura
begins to grow around us...... In such be transformed. Be filled with
that light and be transformed. This is also a centering - a centering in
the spinal column.

21. Close all the openings of your head47

The third technique about centering: Closing the seven openings of
the head with your hands, a space between your eyes becomes all-
inclusive.

no
This is one of the oldest techniques - very much used, and one of the
simplest also. Close all the openings of the head - eyes, ears, nose,
and mouth. When all the openings of the head are closed, our
consciousness, which is continuously flowing out, is stopped
suddenly; it cannot move out.
If all the openings of the head are closed we cannot move out,
because we have always been moving out from these openings. We
remain in, and with our consciousness remaining in it becomes
concentrated between these two eyes, between these two ordinary
eyes. It remains in between these two eyes focused. That spot is
known as the third eye.
This space becomes all-inclusive. This sutra says that in this space
everything is included, the whole existence is included. If we can feel
the space, we have felt all. Once we can feel inside this space
between the two eyes, then we have known existence, the totality of
it, because this inner space is all inclusive. Nothing is left out of it.
So we will be aware of everything.
The sutra says: Closing the seven openings of the head with our
hands, a space between our eyes becomes all inclusive. Our inner
space becomes all the space.

22.Absorbs the senses in your heart48

The fourth centering technique: Blessed one, as senses are absorbed
in the heart, reach the center of the lotus.

in
Meditation is more mind-oriented, prayer is more heart-oriented. Or
we can say that prayer is a technique of meditation for heart-oriented
persons.
Blessed one, as senses are absorbed in the heart, reach the center
of the lotus. The heart is the lotus. Every sense is just the opening of
the lotus, the petals of the lotus. We should try to relate our senses to
the heart first. Secondly, always think that every sense goes deep
down into the heart and becomes absorbed in it. When these two
things become established, only then will our senses begin to help
us. They will lead us to the heart, and our heart will become a lotus.
This lotus of the heart will give us a centering.

23.Do not choose, keep in the middle49

The fifth centering technique: Unminding mind, keep in the middle -
until.

Unminding mind, keep in the middle - until.

And what is meant by until? Until we explode! Keep in the middle until
the mind dies. Keep in the middle until there is no mind. So,
Unminding mind, keep in the middle - until there is no mind. If mind is
at the extremes, then the middle will be no-mind.
Doing, walking, eating, in relationship, everywhere - remain in the
middle. We should try at least, and we will feel a certain calmness
developing, a tranquility coming to us, a quiet center growing within
us.

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Once we know it we can never forget it again, because that middle
point is beyond the mind. That middle point is all that spirituality
means.

24. Watch your moods50

The sixth centering technique: When a mood against someone or for
someone arises, do not place it on the person in question, but remain
centered.

Normally if hate arises for someone or against someone, or love

arises for someone, what do we do? We project it on the person.
This sutra says. When a mood against someone or for someone
arises, do not place it on the person in question - or on the object in
question. Remain centered. Remember that we are the source, so do
not move to the other, move to the source. When we feel hate, do not
go to the object. Go to the point from where the late is coming. Go not
to the person to whom it is going, but to the center from where it is
coming. Move to the center, go within. Use our hate or love or anger
or anything as a journey toward our inner center, to the source. Move
to the source and remain centered there.

25. Look lovingly at an object51

The technique - the seventh technique for centering: Look lovingly at
some object. Do not go to another object. Here in the middle of the
object - the blessing.
Look lovingly at some object.... Loving is the key.

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Look lovingly at some object.... So what is one to do? When we look
lovingly, what are we to do? The first thing; forget our self. Forget
ourself completely! Look at a flower and forget ourself completely. Let
the flower be; we become completely absent.
Suddenly, as a by-product, the blessing comes to us. Suddenly we
become centered.

26. Sit on your buttocks only52

The eighth centering technique: Without support for feet or hands, sit
only on the buttocks. Suddenly the centering:

This technique has been used by Taoists in China for centuries, and
it is a wonderful technique - one of the easiest. “Without support for
feet or hands, sit only on the buttocks. Suddenly the centering.”
To practice this technique we will need two things. First, a very
sensitive body.
First we should try it with the hand. Because the hand is very
sensitive, it is easy. Once we gain the confidence that we can
sensitize our hand, this confidence will help us to sensitize our
buttocks. Then we can do this technique.: Without support for feet or
hands ... One should sit on the ground. Without support for feet or
hands, sit only on the buttocks. The Buddha posture will do,
padmasana will do Or siddhasana will do, or any ordinary asana, but
it is good not to use our hands. We should just remain on the
buttocks, sit only on the buttocks. Then what to do? We should just
close our eyes. Feel the buttocks touching the ground. And because
the buttocks have become sensitive, we will feel that one buttock is

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touching more. We are leaning on one buttock, and the other is
touching less. Then move the leaning to the other. Immediately move
to the other; the come to the first. We go on moving from one to the
other, and then by and by, balance. We will forget the buttocks, we
will forget the body. We will be thrown to the inner center.

27. How to meditate in a moving vehicle53

The ninth centering technique: In a moving vehicle, by rhythmically
swaying, experience. Or in a still vehicle, by letting yourself swing in
slowing invisible circles.
»

It is the same in a different way. In a moving vehicle ... If we are

traveling in a train or in a bullock cart - when this technique was
developed there was only the bullock cart.

In a moving vehicle, by rhythmically swaying first we should not

resist. And the second thing create a rhythm. Create a rhythm in our
movements.

With closed eyes we should make big circles; just sitting swing in a
circle. Go on swinging, making the circle smaller and smaller and
smaller. Visibly we will stop; no one will be able to detect that we are
still moving. But inside we will feel a subtle movement. Now the body
is not moving, only the mind. We should go on making it lower and
slower, and experience. That will become a centering. In a vehicle, in
a moving vehicle, a non-resisting rhythmical movement will create a
centering within us.

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28. Concentrate on a pain in your body54
The tenth centering technique: Pierce some part of your nectar-filled
form with a pin, and gently enter the piercing and attain to the inner
purity.

This sutra says, Pierce some part of our nectar filled form ... our body
is not just a body, it is filled with us, and that us is the nectar. Pierce
our body. When we are piercing our body, we are not pierced - only
the body is pierced. But we feel the pierce as if we have been
pierced; that is why we feel pain. If we can become aware that only
the body is pierced, that we are not pierced, instead of pain we will
feel bliss.
We can try this technique also: Pierce some part of our nectar-filled
body with a pin, and gently enter the piercing. If there is pain, then
first we will have to concentrate on the whole area; then by and by it
will come to a pinpoint. Then the centering will happen.

29. Look at your past, dis-identified55

The eleventh centering technique: Let attention be at a place where
you are seeing past happening, and even your form, having lost its
present characteristics, is transformed.

Our childhood, our love affairs, the death of our father or mother ...
anything. Look at it, but do not get involved in it. Remember it as if we
are remembering someone else’s life. And when this happening is

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being filmed again, is on the screen again, be attentive, aware, a
witness, remaining aloof. Our past form will be there in the film, in the
story.
For example, in the afternoon someone insulted us. We should see
ourself, the form of ourself, being insulted by someone, but we
remain just an observer. We should not get involved; We should not
get angry again. If we get angry again, then we are identified. Then
we have missed the point of meditation. While doing this daily,
suddenly one day we will become aware of self.

30. Feel an object and become it56

The twelfth centering technique: Feel an object before you. Feel the
absence of all other objects but this one. Then leaving aside the
object-feeling and the absence-feeling, realize.
We should feel an object before us - any object. For example, a rose.
Anything will do. First, we should feel it. Seeing won’t do - feel it.
Forget all other objects completely. Feel the absence of all other
objects but this one.
Then we should try the second part: we should close our eyes and
forget the flower also. Then the object is not there and only our
consciousness remains, just like a light, a flame without anything
around it.
Osho Says, “The same happens with your consciousness. You are a
flame, a light; the whole world is your object. You leave the whole
world, and you choose one object for your concentration. Your flame
remains the same, but now it is not occupied with multiobjects, it is
occupied with only one. And then drop that object also. Suddenly

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there is simply light - consciousness. It is not falling on anything. This
Buddha has called nirvana; this Mahavira has called kaivalya - the
total aloneness. The Upanishads have called it the experience of the
Brahma or the atma. Shiva says that if you can do the single
technique, you will realize the supreme.”57

d. Tantra Techniques on sudden stopping of Mind

31. Stop!58
The first stop technique: Just as you have the impulse to do
something, stop?

This technique has many dimensions, it can be used in many ways.

But first let us try to understand the mechanism. The mechanism is
simple. We are in activity and when we are in activity we forget our
self completely; the activity becomes the center of our attention.

For example, someone has died, and we are weeping and crying,
and tears are falling down. We have forgotten our self completely.
The one who has died has become the center, and around that
center this activity is happening - our weeping, our crying, our
sadness, our tears. If I suddenly say to our self, “Stop !” and we stop
our self completely; we will be totally taken away from our body and
the realm of activity. Whenever we are in activity, we are in it, deeply
absorbed in it. Sudden stoppage throws us of balance, it throws us
out of activity. This being thrown leads us to the source.

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32. Face any desire59
The second stop technique: When some desire comes, consider it.
Then, suddenly, quit it.

This is a different dimension of the same technique. When some

desire comes, consider it. Then, suddenly, quit it. If we feel a desire -
a desire for sex, a desire for love, a desire for food, anything. We feel
a desire; we should consider it. When the sutra says consider it, it
means do not think for or against it, just consider the desire, what it
is?
‘Consideration’ here means not interpreting, but just looking at the
fact as it is. Consider it, observe it. And then the second part... this is
really beautiful. Shiva says, There, suddenly, quit it.
“What will happen?” The moment we can simply say, I quit, a
separation happens. Our body - our passionate body, our body filled
with sex desire - and we become two. Suddenly, in a moment, they
are two poles apart. The body is writhing with passion and sex, and
the center is silent, observing. No fight is there, just a separation -
remember this. This is the witness or ‘Sakshi Bhava’.

33. Exhaust yourself and drop to the ground60

Third: Roam about until exhausted and then, dropping to the ground,
in this dropping be whole.

In this stop technique roam about until exhausted. Just run in a circle.
Jump, dance, and run again until we are exhausted - until we feel
that now not a single step more can be taken. But we will have to

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understand that our mind will say that now we are completely
exhausted. We should not pay any attention to the mind. We should
go on running, dancing, jumping. Go on! We should not pay any
attention. The mind will say that now we are exhausted, now we
cannot go on anymore. Continue until we feel - we should not think,
until we feel - that the whole body is tired, that “A single step more
has become impossible, and if I move I will fall down”.
That is the central point in the technique: when we are dropping, be
whole. What is meant? Do not drop just according to the mind - that
is one thing. Do not plan it; do not try to sit, do not try to lie down.
Drop as a whole, as if the whole body is one and it has dropped.
This technique helps us very easily to fall into that cosmic ocean of
energy: Roam about until exhausted and then, dropping to the
ground, in this dropping be whole. And when we drop to the ground
totally, for the first time we will be whole, unitary, one. There will be
no fragments, no divisions. The mind with its divisions will disappear,
and the being that is undivided, indivisible, will appear for the first
time.

e. Tantra Techniques on Looking.

34.Close the eyes and stop their movement61
The first looking technique: Eyes closed, see your inner being in
detail. Thus see your true nature.

Eyes closed ... we should close our eyes. But just closing is not
enough. Total closing means to close our eyes and stop their
movements; otherwise the eyes will continue to see something which

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is of the outside. Even with closed eyes we will see things - images
of things. Actual things are not there, but images, ideas, collected
memories - they will start flowing. They are also from outside, so
should our eyes are still not totally closed. Totally closed eyes means
nothing to see.
One has to practice it. A long period will be needed, it cannot be done
suddenly.
Do not allow any movement, stop all movements of the eyes. Feel as
if they have become stones, and then remain in that “stony” state of
the eyes. Do not do anything; just remain there. Suddenly, someday,
we will become aware that we are looking inside ourself.
Once we know how to move, once we know that we are separate
from the body, we are free from a great bondage. Now we have no
gravitational pull; now we have no limitation. Now we have absolute
freedom. We can go out of the body, we can go and come. And then
our body becomes just an abode.
Eyes closed, see our inner being in detail - body and mind both. Thus
we see our true nature. See our body and mind, our structure. And
we should remember, body and mind are not two things. Rather, we
are both; body-mind- psychosomatic. Mind is the finer part of the
body and body is the grosser part of the mind.

35.Look at an object as a whole62

The second looking technique: Look upon a bowl without seeing the
sides or the material. In a few moments become aware.

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We should look upon a bowl without seeing the sides or the material.
We should look upon any object, but with these two conditions ....we
should not look at the sides, we should look at the object as a whole.
First we should look at a thing moving from one fragment to another.
Then suddenly look at this thing as a whole; do not divide it. When we
look at a thing as a whole, the eyes have no need to move. In order
not to give any opportunity, for movement, this has been made a
condition; look at an object totally, taken as a whole. And secondly,
we should look without seeing the material. If the bowl is of wood, do
not see the wood; just see the bowl, the form. Do not see the
substance.
In a few moments we will become aware. Go on looking at the form
as a whole. Do not allow the eyes any movement. Do not start
thinking about the material. What will happen? We will suddenly
become aware of your self.

36.Look at an object as if for the first time63

The third looking technique: See as if for the first time a beauteous
person or an ordinary object.

We look at things always with old eyes. So this technique says, See
as if for the first time a beauteous person or an ordinary object.
Anything will do. We can look at our shoes. We have been using
them for years, but look as if for the first time and see the difference
the quality of our consciousness suddenly changes.

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Any object will do. This technique is just to make our eyes fresh - so
fresh, alive, radiantly vital, that they can move within and we can
have a look at our inner self.
We should look at everything we pass as if for the first time. We
should make it a continuous attitude. We should touch everything as
if for the first time. What will happen? If we can do this, we will be
freed from our past. The burden, the depth, the dirtiness, the
accumulated experiences - we will be freed from them.
We cannot see a person twice - the same person - because nothing
is static. Everything is riverside, flowing and flowing and flowing. If we
are freed from the past and we have a look which can see the
present, we will enter the existence. And this entry will be double; we
will enter into everything into its spirit and we will enter into ourself.
Also because the present is the door. All meditations in one way or
the other try to get us to live in the present. So this technique is one
of the most beautiful techniques - and easy.

37.Look into the limitless sky64

Simply by looking into the blue sky beyond clouds, the serenity.

The sky is infinite, it ends nowhere. We should just look into it. There
is no object, that is why the sky is chosen. The sky is not an object.
Linguistically it is, existentially the sky is not an object because an
object begins and ends. We can go around an object, but we cannot
go around the sky. We are in the sky, but we cannot go around it. So
we may be the object for the sky, but the sky cannot be our object.

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So we should look into the blue sky and go on looking. The object is
infinite, there is no boundary to it. We should not think about it.
What will happen? In emptiness there is no object to be grasped by
the senses. Because there is no object to be grasped, clung to
senses become futile. And if we are looking into the blue sky without
thinking, suddenly we will feel that everything has disappeared, there
is nothing. In that disappearance we will become aware of ourself.

38.A secret method65

The next looking technique: Listen while the ultimate mystical

teaching is imparted. Eyes still, without blinking, at once become
absolutely free.

Listen while the ultimate mystical teaching is imparted. This is a

secret method. In this esoteric tantra, the master gives the teaching
secretly, the doctrine secretly, or the mantra secretly. When the
disciple is ready then the mantra, or the supreme secret, will be
imparted, communicated to him, privately. Just in his ear it will be
whispered. This technique is concerned with that whispering. Listen
while the ultimate mystical teaching is imparted.

When the master has decided that now that we are ready and the
secret of his own experience can be communicated, when the
moment has come when he can say to one that which is unsayable,
then this technique has to be used. Eyes still, without blinking, at
once become absolutely free. When the master is imparting his

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secret to us in our ear, whispering it, let our eyes be totally still, no
movement of the eyes. That means the mind should be quiet,
thoughtless.

39.Look into a deep well66

The next looking technique. At the edge of a deep well look steadily
into its depths until - the wondrousness.

The techniques are similar, with a slight difference. At the edge of a

deep well look steadily into its depths until - the wondrousness. Look
into a deep, well. The well will be reflected in us. Forget thinking
completely, stop thinking completely, just go on looking into the
depth.
Go on looking, day after day, month after month. One should just go
to a well, look deep, with no thoughts moving in the mind. Just
meditate on depth, become one with it. Go on meditating; one day
our thoughts will not be there. Any moment it can happen. Suddenly
we will feel we have the same well within us, the same depth, very
strange feeling will come to us, feel wonder-filled.
In this technique, At the edge of a deep well look steadily into its
depth until - the wondrousness. When we feel wonder-filled, when
the mystery descends upon us, when mind is more but simply
mystery - a milieu of mystery - then we will be capable of moving
ourself.

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40. Withdraw yourself completely67
Another looking technique: Look upon some object, then slowly
withdraw your sight from it, then slowly withdraw your thought from it.
Then.

We should look upon some object. Look at a flower, but we should

remember what that look means. Look! Do not think. It must be a
pure look, a simple look.
So first, one should withdraw from the outer object. Then only the
inner image remains, the thought of the roseflower. Now withdraw
that thought also. This is very difficult, the second part, but if the first
part is done exactly as it is said, it will not be so difficult. First
withdraw our sight from the object. Then close our eyes, and just as
we have removed our eyesight from the object, remove ourself from
the image. Withdraw ourself; become indifferent. We should not look
at it inside, just feel that we have gone away from it. Soon the image
will also disappear.

First the object disappears, then the image disappears. And when the
image disappears, Shiva says,"Then you are left alone. In that
aloneness one realizes oneself, one comes to the center, one is
thrown to the original source.”

f. Tantra Techniques on Sound.

41. Beyond words and sounds68
The first sound techniques: Devi, imagine the Sanskrit letters in these
honey-filled foci of awareness, first as letters, then more subtly as

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sounds, then as most subtle feeling. Then, leaving them inside be
free.

Osho says, “Words are sounds. Thoughts are words in sequence, a

logical sequence, in a particular pattern. Sound is basic. With sound
words are created, and then with words thoughts are created, and
then with thoughts religion and philosophy, everything. Deep down is
the sound.”69
This sutra says to go in the reverse order - go backwards. Come to
the sounds; then, more basic than sounds, a feeling is somewhere
hidden.
So this sutra says first to imagine the Sanskrit letters. Any language
will do. First feel inside, in our consciousness, the honey-filled foci of
awareness filled with letters: Think of consciousness as a blackboard,
then: A,B,C... Visualize all the words, all the letters. Visualize these
first as letters. Then by and by, forget the letter A and just remember
the sound of A - just the sound. Start with visualization. Conceive of
ourself without eyes, and our whole life goes dead - then a very
minor part remains. That will be our witness.
We should look at words - at their facility; they’re meaning - lessens,
and we should not become attached to any word. Only then we can
do this technique.

42.Feel yourself in the center of sounds70

The second sound technique: Bathe in the center of sound, as in the
continuous sound of a waterfall. Or, by putting the fingers in the ears,
hear the sound of sounds.

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This technique says, Bathe in the center of sound. Wherever we are,
if we are doing this technique, we should just close our eyes and feel
the whole universe filled with sound. Feel as if every sound is moving
forward us and we are the center. Even this feeling that we are the
center will give us a very deep peace. The whole universe becomes
the circumference and we are the center, and everything is moving
toward us, falling toward us.
As in the continuous sound of a waterfall. If we are sitting by the side
of a waterfall, we should close our eyes and feel the sound all around
us, falling on us from every side, creating a center in us from every
side. Why this emphasis on feeling that we are in the center?
Because in the center there is no sound. The center is without sound,
that is why we can hear sounds; otherwise we could not hear them.
If we can find out where is the center, where is the field in us to where
every sound is coming, suddenly sounds will disappear and we will
enter into soundlessness.

43. Intone a sound and become it.71

The third sound technique: Intone a sound, as AUM, slowly. As sound
enters soundfulness, so do you.

Intone a sound as AUM, slowly. For example, take AUM. This is one
of the basic sounds. A-U-M: these three sounds are combined in it. A-
U-M are three basic sounds. All sounds are made of them or derived
from them; all sounds are combinations of these three sounds.

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Intone a sound, as AUM, slowly. The intoning of a sound is a very
subtle science. First we have to intone it loudly, outwardly; then
others can hear it.
Intone the sound aum, then by and by, feel attunement with the
sound. When we intone the sound aum, we should be filled with it, we
should forget everything else. We should become the aum, become
the sound. Feel the reverberation of aum. Intone it, and feel it as if
our whole body is being filled with it, every cell is vibrating with it.
This is the method: Intone a sound, as AUM slowly. As sound enters
soundfulness, so do we. And wait for the moment when the sound
has become so subtle, so atomic, that now, any moment, it will take a
jump from the world of the laws, the world of the three, and it will
enter the world of the one, the absolute.

44. Listen to a fading sound72

The fourth technique on sound :ln the beginning and gradual
refinement of the sound of any letter, awake.
We should try it with some outer sound like a gong or a bell or
anything, then close our eyes. Utter any sound inside - aum or
anything - and then repeat the same experiment with it. When we
can do it outwardly, then we will be able to do it inwardly. Then do it.
Wait for the moment when the mind is vacant, then create the sound
inside. Feel it, move with it, we should go with it, until it disappears
completely.

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45. Listen to a stringed instrument73
The fifth sound technique: While listening to stringed instruments,
hear their composite central sound; thus omnipresence.

This sutra says: While listening to stringed instruments, hear their

composite central sound - their complete central sound - thus
omnipresence. And then we will know what is to be known, what is
worth knowing. We will become omnipresent. With the music, finding
the composite central core, We will become awake, and with that
awakening we will be everywhere.
Osho says, “Right now, you are somewhere - a point which we call
the ego. If you can become awake, that .point will disappear. You will
not be anywhere then, you will be everywhere - as if you have
become the all. You will have become the ocean you will have
become the infinite.
The finiteness is with the mind.
The infiniteness enters with meditation.”74

46. Use sound as a passage toward feeling75

The sixth method concerning sound : Intone a sound audibly, then
less and less audibly as feeling deepness into this silent harmony.

Any sound will do, but if we love a certain sound it will be better,
because if we love a certain sound then the sound is not just sound.
When we intone the sound, then we are also intoning a hidden feeling
with it, and by and by the sound will be dropped and only feeling will
remain.

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The sound has to be used as a passage toward feeling. Sound in
mind and feeling is heart. Mind has to use a passage toward the
heart.

We should intone one sound. Go on intoning it, first audits so that we

can hear it, and then by and by, slowly, inaudibly. No one else can
hear it then, but it can hear it inside. Make it more quiet, make it less
and less audible, and then suddenly we should drop it. There will be
silence, an explosion of silence - but willing will be there. Now there
will be no thought, feeling will be there.

47.Focus your mind on the tongue76

The seventh sound technique: With mouth slightly open, keep mind in
the middle of the tongue. Or, as breath comes silently in, feel the
sound ‘HH\

Tantra says, focus your mind on different centers and the results will
be different. This technique is concerned with focusing on the tongue,
in the middle of the tongue.

Here we should keep the mind in the middle of the tongue. We will
have a very strange feeling, because the tongue has a center just in
the middle which controls our thoughts. If we suddenly become aware
and our focus on that, our thoughts will stop. Focus as if our whole
mind has come to the tongue - just in the middle. Let the mouth be
slightly open as if we were going to speak, and then focus the mind

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as if it is not in the head. Feel it as if it is in the tongue, just in the
middle.
The center is just in the middle, so bring our mind there. With mouth
slightly open, keep mind in the middle of the tongue .Or, as breath
comes silently in, feel the sound ‘HIT.
Start from the tongue, then by and by be alert; go on feeling it. We
will hear it in the throat, then we will start hearing it in the heart. And
when it reaches the heart, we have gone beyond mind. All these
techniques are just to give us a bridge from where we can move from
thought to no-thought, from mind to no-mind, from the surface to the
center.

48.A method for those with a sensitive ear77

The eighth sound technique: Center on the sound ‘AUM’ without any
‘A’ or ‘M’.

Center on the sound ‘AUM’ - A-U-M, AUM - without any ‘A’ or ‘M’.
Just the ‘U’ remains. Intone aum, go on intoning it, feeling A-U-M.
Three sounds are combined together in it; aum is a synthesis of three
sounds. Once we start feeling them differently, then drop ‘A’ and ‘M’.
Then we cannot say aum: ‘A’ will be dropped, ‘M’ will be dropped.
Then ‘U’ will remain. Why? What will happen? The real thing is not
the mantra. It is not A-U-M or the dropping. The real thing is our
sensitivity.
First we become sensitive of three sounds. And when we become so
sensitive that we can drop the ‘A’ and ‘M’ and only the middle sound
remains, in this effort we will lose our mind. We will be so much

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engrossed in it, so deeply attentive to it, so sensitive to it, that we will
forget to think. This is just an indirect way to bring us out of our head.

49.lntone a word ending in ‘AH’78

The nineth technique concerning sound: Silently intone a word ending
in ‘AH’. Then in the ‘HH’, effortlessly the spontaneity.

This AH is meaningful because when we say AH it completely

empties us. The whole breath has moved out; nothing remains within.
We are totally empty - empty and dead. For a single moment, for a
very small interval, life has moved out of us. We are dead - empty.
This emptiness, if realized, if we can become aware of it, will change
us completely. We will be a different.
Silently intone a word ending in ‘AH’. Then in the ‘HH’, effortlessly,
the spontaneity. And then the breath goes out ....HHH.... everything
is emptied. Effortlessly: in this moment, there is no need to make any
effort. The spontaneity: just be aware, the spontaneous, be sensitive,
and we can realize this moment of death.
So tantra will not say leave possessiveness. Tantra says change your
system of breathing, you cannot possess then. Observe your own
breathing and your moods, and you will become aware.

50.Closing ears and contracting rectum79

The tenth sound method: Stopping ears by pressing and the rectum
by contracting, enter the sound.

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So close the ears and pull the rectum-up. Then we are closed from
both the sides, and our body becomes closed and just filled with
sound. This feeling of being filled with sound gives a deep fulfillment.
Rectum closed, pulled upwards, contracted, creates a situation in the
body in which sound can be felt if present. We will feel a pillar of
sound in silence within the closed space in our body.
And the inner sound, once heard, remains with us. Then we can hear
it the whole day. The market is noisy, the road is noisy, the traffic is
noisy, but if even in that noise we have heard the inner sound, we will
feel the still small voice that goes on inside. And then nothing will
disturb us. If we can feel our inner sound, then nothing from the
outside can disturb us. We remain silent; whatsoever happens
around us makes no difference.

51.Use your names as a mantra80

The last sound technique: Enter the sound of our name and, through
this sound, all sounds.
Our own name can be used as a mantra very easily, and it is very
helpful because our name has gone very deep into your unconscious.
Nothing else has gone so deep. If we go on repeating the name fast
inside, soon it will not be a word: it will become a sound, just
meaningless. And then there is no difference between Rama and
Mara - no difference! Whether we call Rama or Mara, it makes no
sense, they are not words. It is just the sound, just the sound that
matters. Enter the sound of our name. Forget the meaning of it, just
enter the sound.

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Just repeat it as a meaningless sound, and through this sound we will
enter all sounds. This sound will become the door to all sounds. And
all sounds’ means all that exists. Or the complete existence.

g. Tantra Techniques on Sex.

52. In the sex, act, do not seek the release81
The first sutra: At the start of sexual union keep attentive on the fire in
the beginning, and so continuing, avoid the embers in the end.

Tantra uses the sex act to make us whole, but then we have to move
in it very meditatively.
This first sutra says don’t be in a hurry and do not hanker for the end;
remain with the beginning. There are two parts to the sex act - the
beginning and the end. Remain with the beginning. The beginning
part is more relaxed, warm. But do not be in a hurry to move to the
end. Forget the end completely.
Be whole in this warm beginning. We should remain with our beloved
or our lover as if we have become one. Create a circle.
Remain in the present. Enjoy the meeting of two bodies, two souls,
and merge into each other, melt into each other. Forget that we are
going anywhere. Remain in the moment going nowhere, and melt.
Warmth, love, should be made a situation for two persons to melt into
each other. That is why, if there is no love, the sex act is a hurried
act.
If we are not in a hurry to finish the act, the act, by and by, becomes
less and less sexual and more and more spiritual. Sex organs also
melt into each other. A deep, silent communion happens between two

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body energies, and then we can remain for hours together. This
togetherness moves deeper and deeper as time passes. But don’t
think. Remain with the moment deeply merged. It becomes an
ecstasy, a samadhi, cosmic consciousness. And if we can know this,
if we can feel and realize this, our sexual mind will become non-
sexual. A very deep brahmacharya, celibacy, can be attained.
Celibacy can be attained through it!
Tantra says do not try to escape; there is no escape possible. Rather,
use nature itself to transcend.

53. Shaking in sex82

The second sutra: when in such embrace your senses are shaken as
leaves, enter this shaking.

This second sutra says, When in such embrace our senses are
shaken as leaves ... A great wind is blowing and a tree is shaking.
Even the roots are shaking, every leaf is shaking. Just be like a
tree... A great wind is blowing, and sex is a great wind - a great
energy blowing through us. Shake! Vibrate! Allow every cell of our
body to dance, and this should be for both. The beloved is also
dancing, every cell vibrating. Only then can we both meet, and then
that meeting is not mental. It is a meeting of our bioenergies.
Enter this shaking, and while shaking don’t remain aloof. Don’t be a
spectator, because mind is the spectator. Don’t stand aloof! Be the
shaking, we should become the shaking. We should forget everything
and become the shaking. It is not that our body is shaking; it is we,
our whole being. We become the shaking itself. Then there are not

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two bodies, two minds. In the beginning, there are two shaking
energies, and in the end just a circle - not two.
In that shaking we will be part of the whole cosmos. That
moment is of great creation. We are dissolved as solid bodies. We
have become liquid - flowing into each other. The mind is not, the
division is lost. We have a oneness.

Osho says, “This is advaita, this is nonduality. And if you cannot feel
this nonduality, then all the philosophies of nonduality are useless.
They are just words. Once you know this nondual existential moment,
then only can you understand the Upanishads. Then only you can
understand the mystics - what they are talking about when they talk
of a cosmic oneness, a wholeness. Then you are not separate from
the world, not alien to it. Then the existence becomes your home.
And with that feeling that “Now I am at home in the existence”, all
worries are lost. Then there is no anguish, no struggle, no conflict.
This is what Lao Tzu calls Tzu, what Shankara calls advaita. You can
choose your own word for it, but through a deep love embrace it is
easy to feel it. But be alive, shaking and become the shaking itself.”83

54. Make love without the partner84

The third sutra: Even remembering union, without the embrace,
transformation.

During this technique, it is good if we have our eyes closed. Then

only an inner feeling of a circle, only an inner feeling of oneness, is
there. Then just remember it. We should close our eyes; lie down as

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if we are with our partner. Just remember and start feeling it. Our
body will begin to shake and vibrate. Allow it! Forget completely that
the other is not there. Move as if the other is present.
Move as if we are actually going into the love act. We should do
whatsoever we would have done with our partner. Scream, move,
shake. Soon the circle will be there, and this circle is miraculous.
Soon we will feel that the circle is created. Now you are in a deep
communion with the existence itself, and the door, the other, is no
more there.
Nik Douglas says,“Tantra uses sex as a vehicle. It is energy; it can be
used as a vehicle. It can transform you, and it can give you
transcendental states. But as we are using sex, it looks difficult for us
- because we are using it in a very wrong way, and the wrong way is
not natural. Even animals are better than us; they are using it in a
natural way. Our ways are perverted. Constant hammering on the
human mind that sex is sin has created a deep barrier within you.
You never allow yourself a total leg-go. Something is always standing
aloof condemning, even for the new generation. They may say they
are not burdened, obseeds that sex is not a taboo for them, but you
cannot unburden your unconscious so easily. It has been built over
centuries and centuries; the whole human past is there. So while you
may not be condemning it as sin consciously, the unconscious is
there constantly condemning it. You are never totally in it. Something
is always left out. That left-out part creates the split.”85
Tantra says try to melt. Do not become like icebergs; melt and
become one with the river. Becoming one with the river, feeling one
with the river, merging in the river, be aware and there will be

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transformation. There is transformation. Transformation is not through
conflict, it is through awareness.

55. When joy arises, become it86

A few more related techniques: on joyously seeing a long-absent
friend, permeate this joy.

Enter this joy and become one with it - any joy, any happiness. For
example. On joyously seeing a long-absent friend...Suddenly when
we see a friend we have not seen for many, many days or many,
many years. A sudden joy grips us. We should become aware of that
joy and realize.

56. Eat and drink consciously87

The fifth tantra technique: When eating or drinking become the taste
of food or drink, and be filled.

When eating or drinking, become the taste of the food or drink, and
be filled ... by the taste. When drinking water, feel the coolness. We
should close our eyes, drink it slowly, taste it. We should feel the
coolness and feel that we have become that coolness, because the
coolness is being transferred to us from the water; it is becoming a
part of our body. Our mouth is touching, our tongue is touching and
the coolness is transferred. We should allow it to happen to the whole
of our body. Allow its ripples to spread, and we will feel a coolness all
over your body. In this way our sensitivity can grow, and we can
become more alive and more filled.

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Tantra says be alive, more alive, because life is God. There is no
other God than life. Be more alive, and we will be more divine. Be
totally alive, and there is no death for us.

(h)Tantra Techniques on self remembering and witnessing.

57. Self-remembering88
The first self-remembering technique: O lotus-eyed one, sweet of
touch, when singing, seeing, tasting, be aware you are and discover
the ever-living.

This technique says, while doing anything - singing, seeing, tasting -

be aware that we are, and discover the ever-living, and discover
within ourself the current, the energy, the life was ever-living.

58. Feel the satisfaction89

The second self-remembering technique. Wherever satisfaction is
found, in whatever act, actualize this.

This technique gives us a positive approach, total reversal to the

ordinary mind and its process. Wherever satisfaction is found, in
whatever act, actualize this - feel it, become one with it. Don’t take it
just as a passing phase. The satisfaction can become a glimpse of a
greater positive existence.
59. Be aware of the gap between waking and sleep90
The third self-remembering technique: At the point of sleep, when the
sleep has not yet come and external wakefulness vanishes, at this
point Being is revealed.

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In this technique, When we are going to sleep, relax. We should close
our eyes, make the room dark. We should just close our eyes and
start waiting. The sleep is coming; to just wait, we should not do
anything, just wait! Our body is relaxing, the body is becoming heavy;
feel it. Have the feeling of it. Sleep has its own mechanism, it starts
working. Our waking consciousness is vanishing. We should
remember, because the moment will be very subtle and the moment
will be atomic. If we miss, we miss. It is not a very long period - a
single moment, a very small gap, and we will change from waking to
sleep. Just wait, fully aware. We should go on waiting. This will take
time. Only then can we have the glimpse one day of the moment
which is just in the middle.
Tantra says in neither waking nor sleeping are we real. We are real
only in-between. So we should not be concerned with the waking,
and we should not be concerned with dreaming and sleep. Be
concerned with the gap; be aware of the gap. While passing from one
state to another have a glimpse. And once we know when the gap
comes, we become the master of it. We have the key; we can open
that gap anytime and enter into it. A different dimension of being the
real dimension, opens.

60. Think of the world as an illusion91

The fourth self-remembering technique, and the last: Illusions
deceive, colors circumscribe, even divisibles are individisible.

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Shankara says, “with senses there is no possibility to know whether
the thing confronting you is real or unreal. And if there is no possibility
to know whether it is real or unreal. Shankara calls it maya : it is
illusion. Illusion doesn’t mean unreal. Illusion means an impossibility
to decide whether it is real or unreal92- we should remember this.
This technique is concerned with this philosophy.
Tantra has always been saying, “that the world is illusory. Even
before Shankara was born, tantra was preaching one technique -
that the whole world is illusory, so think of it as a dream. If you can
think of it as a dream - and if you think at all, you will come to realize
it as a dream - then your whole focus of consciousness will turn
inwards, because there is a deep urge to find the truth, the real.”

This technique says look at the world: it is a dream, illusory and

nothing is as it appears. It is just a rainbow. We should go deep in
this feeling. We will be thrown to ourself. With that coming to one’s
own self, we come to a certain truth, to something which is induitable,
which is absolute.

61. Be undisturbed by desires93

The first witnessing technique: In moods of extreme desire, be
undisturbed.

This sutra says, In moods of extreme desire, be undisturbed. It says

don’t’ be possessed by those moods, and suddenly in that non
passiveness we will realize.

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62. See the world as a drama94
The second witnessing techniques: This so-called universe appears
as a juggling, a picture show. To be happy, look upon it so.

This whole world is just like a drama, so don’t be too serious about it.
Seriousness will force us into trouble, we will get into trouble. Don’t
be serious about it. Nothing is serious; this whole world is just a
drama. In this realization we will find happiness in this happiness
mystery of life will be revealed.

63. Stay in the middle between two polarities95

The third witnessing technique: O Beloved, put attention neither on
pleasure nor on pain, but between these.

David Fralwy says, “Buddha has called his whole philosophy majjhim
nikai - the middle way, because of this technique.”96
Buddha says, remain in the middle always; no matter what the
polarity, remain always in the middle.
By witnessing one remains in the middle. The moment we lose our
witnessing we either become attached or repulsed.
When pain is there, we should just be a watcher. We know that pain
has come, and sooner or later it will go, and the polar opposite will
come. And when happiness has come, we know that it is not going to
remain always. Unhappiness will be just hidden somewhere, it will be
coming. We should remain a watcher. If we can watch without
attraction and without repulsion we will fall in the middle, and once

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the pendulum stops in the middle we can look for the first time at
what the world is.

64. Acceptance97
The fourth witnessing technique: Objects and desires exist in me as
in others. So accepting, let them be transformed.

This is one of the best techniques of Tantra. Bring everything up to

the surface. We should accept our humanity, our animality.
Whatsoever is there, accept it without any condemnation. It is there,
and be aware of it.
Greed has not to become nongreed; greed is to be transcended. We
cannot change it.
How can a violent mind become nonviolent? If we force ourself to be
nonviolent, this will be a violence to ourself. We cannot change one
into another, we can simply be aware and accepting. Accept greed as
it is. By acceptance is not meant that there is no need to transform it.
By acceptance is meant only that we accept the fact, the natural fact,
as it is. Then we can move in life knowing well that greed is there. We
can do whatsoever we are doing, remembering well that greed is
there. This awareness will transform us. It transform because
knowingly we cannot be greedy, knowingly we cannot be angry.

i.Tantra Techniques on Awareness and nonjudgmental.

65. Experience existence as wave-ing98
First: As waves come with water and flames with fire, so the
Universal waves with us.

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As waves come with water and flames with fire, so the Universal
waves with us. We are just waves in a cosmic ocean. We should
Meditate on it, allow this feeling to go deep down within us. Start
feeling our breathing as just the rising of a wave. We breathe, in we
breathe out, and the breath that is entering us was someone else’s
breath just a moment before and the breath that is leaving us will
become someone else’s breath the next moment. Breathing is just
waving in the ocean of life. We are not separate - just waves. We
are one deep down. We have a togetherness, individuality is false
and illusory. Hence, the ego is the only barrier. Individuality is false. It
appears to be, but it is not real. The real is the non-individual, the
oceanic, the togetherness.

66. Use mind as the door to meditation"

The second technique: Wherever your mind is wandering, internally
or externally, at this very face, this.

This sutra says, Wherever our mind is wandering, internally or

externally, at this very place, this. Move from the objects to the mind
itself, and we are no more an ordinary mind, when we become aware
of that movement. Suddenly we become a buddha ourself. We are
ordinary because of the objects The life of the clouds is sansara - the
world.

67. Be aware who is sensing100

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The third technique: When vividly aware through some particular
sense, keep in the awareness.

When vividly aware through some particular sense, keep in the

awareness. Remain with the awareness; keep in the awareness;
remain alert. In that alertness we become enlightened.
In a world which is just an appearance, they have deceived us to feel
it as real. If we can look through the senses and remain alert, the
world will by and by appear to us as illusory, dreamlike and we will be
able to penetrate to the substance - to the very substance of it.
That substance is the Brahma.

68. At the beginning of a strong sensation, be aware101

The first technique: At the start of sneezing, during fright, in anxiety,
above a chasm, flying in battle, in extreme curiosity, at the beginning
of hunger, at the end of hunger, be uninterruptedly aware.

Tantra has used this.lt has tried in many ways. For example,
A beautiful naked woman will be there just as an object for
meditation, and the seeker, the meditator will sit before the nude
woman meditating on her body, her form, her proportions, just waiting
for the first sensation in his sex center. The moment the sensation is
there, he will close his eyes. He will forget the woman. He will close
his eyes, and he will become alert of the sensation. Then sex energy
is being transformed into alertness.

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He is allowed to meditate on the nude woman only upto the point
when the sensation is felt. Then he has to close his eyes and move to
his own sensation and become alert there, the same as is done in
sneezing. And why does this flash happen? Because mind is not
there. The basic thing is that if the mind is not there, and we are alert,
we will have satori, you will have the first glimpse of samadhi.

69. Do not judge102

The second technique: The purity of other teachings is an impurity to
us. In reality, know nothing as pure or impure.
This is one of the basic messages of tantra. It is very difficult to
conceive of it because it is absolutely nonethical, nonmoral.
This message is to help us to grow beyond purity and impurity,
beyond division really, beyond dichotomy, duality. Tantra says
existence is nondual, it is one, and all distinctions are man-created -
all distinctions.
In this technique, We just move in the world without any various, just
with natural facts: someone is this, someone is that. And then, by and
by, we will feel a nondivision within ourself. Our polarities will be
coming together, our “bad” and our “good’ will be coming together.
They will merge into one, and we will become one unity. There will
be nothing as pure, nothing as impure. Know the reality.

70. Be aware of that which never changes in you103

Be the unsame same to friend as to stranger, in honor and dishonor.
Be the unsame same - this is the base.

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So as per this techniques never say that “I am hungry”. Always say
within, “I know that my body is hungry”. Give emphasis to our
knowing. Then the discrimination is there. We are becoming old;
never say. “I am becoming old”. Just say, “My body is becoming old”.
Then in the moment of death also we will know. I am not dying; my
body is dying. I am changing bodies, just changing the house. If this
discrimination deepens, one day, suddenly, there will be
enlightenment.

71. Remember that everything changes104

Here is the sphere of change, change, change. Through change
consume change.

Through change consume change, Tantra says don’t leave that which
is changing; move into it. Don’t cling, but move. Why be afraid? Move
into it, live it out. Allow it to happen, and we move into it. Consume it
through itself. Don’t be afraid, don’t escape. Where will we escape?
How can we escape? Everywhere there is change. Tantra says
everywhere is change.
But tantra says there is no need to change anyone - neither the world
nor ourself. That is the deeper core of mysticism. We need not
change the world and we need not change ourself. We are just to
know that everything is changing, and to float in the change and relax
in the change.
The change is all around. The change becomes the background the
contrast, and if we are relaxed. So there is no future in our mind - no
future thoughts. We are here now; this moment is all. Everything is

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changing, and suddenly we become aware of a point within us which
has never changed. Through change consume change. This is what
is meant by Through change consume change.

72. Be hope-less105
The technique is, As a hen mothers her chicks, mother particular
knowings, particular doings, in reality.

This technique says, become knowledgeable by knowing or doing.

Do not pretend. Go only with our real knowledge and experience.
Forget all borrowed knowledge. In this way of living we will realize.

73. Go beyond bondage and freedom106

This sutra says: Since, in truth, bondage and freedom and relative,
these words are only for those terrified with the universe. This
universe is a reflection of minds. As you see many suns in water from
one sun, so see bonding and liberation.

Tantras says that bondage and liberation, sansara and moksha, are
not two things, but a relative phenomenon - of the same thing. So
tantra is unique. Tantra says that you have to be liberated not only
from the bondage; you have to be liberated from moksha also. Unless
you are liberated from both, you are not liberated.
So we should not desire liberation. Desire is bondage, so we cannot
desire liberation. When desire ceases, liberation is. That is why this
sutra says. In truth, bondage and freedom are relative.

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This universe is a reflection of minds. Whatsoever we see in this
universe is a reflection. If it looks like bondage, it means it is our
reflection. If it looks like liberation, again it is our reflection. We have
to transcend both bondage and freedom.

j. Tantra Techniques on Light, Darkness and Fire.

74. Visualize light rays rising up your spine107

The first light technique: Consider your essence as light rays rising
from center to center the vertebrate, and so rises “livingness” in you.

Many kundaline yoga methods are based on this. As we know that

the spine has two ends: the beginning is the sex center and the end
is sahasrar, the seventh center at the top of the head. The beginning
of the spine is attached to the earth, and sex is the most earthly thing
in us. From the beginning center in our spine and we are in contact
with nature, with what Sankhya has called prakriti - the earth, the
material. From the last center, or the second pole, sahasrar, in the
head, we are in contact with the divine.
This sutra says, “Consider our essence as light rays - think of ourself,
our being, as light rays - from center to center up the vertebrae - up
our spine - and so rises “livingness” in us.

75. Visualize a spark of light jumping from one chakra to the

next108
The second light technique: Or in the spaces between, feel this as
lighting.

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When we feel the energy moving up, it will pass through all charkas,
when the energy or light is jumping from one chakra to another be
aware and realize.

76. Feel the presence of the ever-living existence109

The third light technique: Feel the cosmos as a translucent ever-living
presence.

This technique is based on inner sensitivity. Sensitivity must grow,

our every sense must become more alive. Then we can experiment
with this technique. Feel the cosmos as a translucent ever-living
presence. Everywhere light is - in many, many shapes, forms, light is
happening everywhere.
We should feel the cosmos as a translucent ever-living presence, and
our mind will become completely silent as we feel the presence of the
ever-living existence. We will be just a part in it, just a note in the
great symphony. No burden, no tension ... the drop has fallen into the
ocean.

77. Become the clarity of the cloudless sky110

In summer when you see the entire sky endlessly clear, enter such
clarity.

In summer when you see the entire sky endlessly clear, we should
enter such clarity. Mind is confusion; there is no clarity. And mind is
always crowded, always cloudy; never the open sky, cloudless,
empty.

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In summer when we see the entire sky endlessly clear, we should
enter such clarity. We should meditate on the sky - a summer sky
with no clouds, endlessly empty and clear, nothing moving in it, in its
total virginity. Contemplate on it, meditate on it and enter this clarity.
Then we can become this clarity, this space like clarity.

78. Feel the whole universe in your head111

Shakti, see all space as if already absorbed in your own head in the
brilliance.

We should see all space as if already absorbed in our own head in

the brilliance. We should close our eyes for this technique. When we
do it, close our eyes and feel as if the whole space is absorbed in our
own head. We can close our eyes and feel that the whole sky, the
whole space, is absorbed by our head. The moment we can feel this,
the mind disappears, because the mind needs a very narrow space.
With such vastness the mind cannot exist; it simply disappears. By
this become no-mind and realize.

79. Remember yourself as light112

This technique says, Waking, sleeping, dreaming, know you as light.

While waking - moving, eating, working - we should remember

ourself as light. As if in our heart a flame is burning, and our body is
nothing but the aura around the flame. We should imagine it. In our
heart a flame is burning, and our body is nothing but a light aura
around the flame; our body is just a light around the flame. Allow it to

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go deep within our mind and our consciousness. We should imbibe it
and get enlightened.

80. Dissolve into darkness113

The first darkness technique: In rain during a black light, enter that
blackness as the form of forms.

Shiva says that it will be good to do this technique in a rainy night

when everything is black, when clouds are there and no stars can be
seen and the sky is completely dark. In a black night when there is no
moon...enter that blackness as the form of forms. Be a witness to
that blackness, and then dissolve ourself into it. It is the form of all
forms. We are a form - we can dissolve into it. And become one with
darkness.
81. Bringing out the inner darkness114
The second darkness technique: When a moonless rainy night is not
present, close eyes and find blackness before you. Opening eyes,
see blackness. So faults disappear forever.

In the first technique we should carry the real darkness within. In the
second we have to carry the false out -go on carrying it. We should
Close our eyes, feel darkness; open our eyes, and with open eyes
see the darkness out. This is how we will throw the inner false
darkness out.
We should go on throwing it. And then one day suddenly we will be
able to carry the inner darkness out. The day we can carry the inner
darkness out, we have come upon the real inner darkness.

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82. Develop pure attentiveness115
A third technique: Wherever your attention alights, at this very point,
experience.

Attention means a silent alertness with no thoughts interfering. We

have to develop it. Then if we look anywhere, but simply look. The
attention has alighted - and we will experience our self.

83. Focus on fire116

The first fire technique:: Focus on fire rising through your form from
the toes up until the body burns to ashes but not you.

In this technique one should visualize that our whole body is burnt in
fire. For this it is better to use some of natural conditions we face in
life. For example, when one of our loved one is dead and their body is
burnt, we should use that situation of extreme grief as a tool.
We should feel that we are burnt in it. Since we very well know that
our loved one is not dead for us but only to the world. The same way
we should feel as if our whole body is burnt and we are untouched by
it. In that movement we will realize.

84. Imagine the whole world burning117

The second fire techniques: Meditate on the make believe world as
burning to ashes, and become being above human.

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If we can do the first, the second will be very easy. If we can come to
imagine that our body is burning, it is not difficult to imagine that the
whole world is burning - because our body is the world, and through
our body you are related to the world. And the sutra says it is a
make-believe world just because we believe, it is there. The whole
world is burning, disappearing. In this subtleness we realize.

k. Tantra Techniques on Detachment.

85. Change your focus to the gaps118
The first technique: Before desire and before knowing how can I say I
am? Consider. Dissolve in the beauty.

Before desire, we should remember; when the desire comes, in

remember; when the desire goes out, go on remembering. When a
thought arises, remember. We should look at it just note that a
thought has arisen. Sooner or later it will go because everything is
momentary, and there will be a gap. Between two thoughts there is a
gap, between two desires there is a gap, and in the gap there is no.
“I”. Only in that T embrace the existence.

86. Detach yourself from your body119

The second detachment technique: Toss attachment for body aside,
realizing I am everywhere. One who is everywhere is joyous.

First: Toss attachment for body aside. There is a deep attachment to

the body. And the moment we toss aside the attachment, we will
realize that we are everywhere. Because of this attachment we feel
that we are limited by the body. It is not the body which is limiting us;

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it is our attachment to it. Once we know that the attachment is not
there, there is no body to us. Rather, the whole existence becomes
our body; our body becomes part of the total existence. Then it is not
separate.

87. Think of nothing120

The third detachment technique : Thinking no thing will limited self­
unlimit.

This sutra says: Thinking no thing will limited self unlimit. If we don’t
think, if we simply are, fully alert, aware, but without any clouds of
thought, we are unlimited.
The first sutra is to put aside the body. The second sutra is to put
aside the mind, the inner body. Even death cannot separate us - only
meditation can separate. That’s why meditation is a greater death, it
is a deeper synergy - deeper than death itself that’s why so much
fear. This sutra says: Thinking no thing will limited self unlimit.
We will become unlimited. We will become whole. We will become
universal, we will be everywhere.

88. Imagine the unimaginable121

The fourth technique: Suppose you contemplate something beyond
perception, beyond grasping, beyond not being - you.

This technique says: Suppose if we contemplate something beyond

perception... It is impossible, but that’s why it is worth cfcoing, because
in the very effort something will happen to us.

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What will happen? If we go on discarding, it is going to be an arduous
effort, because many images will bubble up. Our mind will supply
many images, many dreams, many conceptions wil come, many
symbols. Our mind will create new combinations, but go on
discarding unless something happens which cannot be perceived.
What is that? When we have nothing to see, for the first time we
become aware of our own self. We start seeing ourself.

89. Remain detached122

The fifth method: The appreciation of objects and subjects is the
same for an enlightened as for an unenlightened person. The former
has one greatness: he remains in the subjective mood, not lost in
things.

This is a very beautiful method. We can start it as we are; no other

prerequisite is needed. This sutra says that enlightened persons and
unenlightened person live in the same world. A buddha and we both
live and move in the same world - the world remains the same.
This sutra says, the appreciation of objects and subjects is the same
for an enlightened as for an unenlightened person. The former has
one greatness; he remains in the subjective mood, not lost in things.
He remains in the subjective mood, he remains within himself, he
remains centered in consciousness.
Thus to remain in the subjective mood has to be practiced. As many
opportunities as we can get, try it. And every moment there is an
opportunity, every single moment there is an opportunity. Something
or other is impressing us, dragging us out, pulling us out, pushing us

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in. So even when nothing is attracting us - we get attracted. We
should be alert and the bridge will be broken and we will regain
balance inside. We should go on doing it more and more. The more
we do it, the better. And a moment will come when we will not need to
do it because the inner power will give us such a strength that the
attraction of things will be lost. It is our weakness which is attracted.
We should be more powerful and nothing will attract us. Only then for
the first time are we will become master of our own being.

I. Tantra Techniques on Imagination.

90. Know the knower and the known123
The technique says: Each thing is perceived through knowing. The
self shines in space through knowing. Perceive one being as knower
and known.

All knowledge, whatsoever we know, is revealed through the faculty

of knowing. Knowing is our faculty; knowledge is gathered through
this faculty. So knowledge can be divided into three points: knower,
known and knowing. Knowing is just like a bridge between two points
- the subject and the object. Ordinarily our knowledge reveals only
the known; the knower remains unrevealed.
For example looking at a flower, also remember the one who is
looking. It is difficult, because if we do, we should try it, if we try to be
aware of the knower, we will forget the rose. We have become so
fixed to one direction that it will take time. If we become aware of the
knower, then the known will be forgotten. If we become aware of the
known, then the knower will be forgotten. But with a little effort, and

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by and by we can be aware of both simultaneously. And when we
become capable of being aware of both. We will become a witness.
This witnessing self is the ultimate, we cannot go beyond it, because
now whatsoever we do will be witnessing. Beyond witnessing we
cannot move. So witnessing is the ultimate substratum, the basic
ground of consciousness. Thus sutra will reveal it to us.

91. Include everything in your being124

The second technique: Beloved, at this moment let mind, knowing,

breath, form, be included.

Sitting in meditation, we should be inclusive of all - our body, our

mind, our breath, our thinking, our knowing, everything. We should be
inclusive of all. We should not divide, we should not create any
fragmentation. Include everything in our being and don’t discard
anything. We should not say, “This is not I”, say, “I am”, and include
everything in it. If we can do this just sitting, wonderful, absolutely
new happenings will happen to us. We will feel there is no center; in
us there is no center. And with the center gone, there is no self, there
is no ego; only consciousness remains - consciousness like a sky
covering everything. And when it grows, not only our own breath will
be included, not only our own form will be included; ultimately the
whole universe becomes inclusive to us.

92. Touch your eyes lightly125

The sutra is: Touching eyeballs as a feather, lightness between them
opens into heart and there permeates the cosmos.

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Touching eyeballs as a feather... we should use both our palms, put
them on our eyes, and allow the palms to touch the eyeballs - but
just like a feather, with no pressure. What will happen? When we
simply touch without any pressure, the energy starts moving within.
This will become a deep awareness, just like breathing. Our hand
should just be a feather, a weightless thing, simply touching. Our
mind will be totally there, alert, near the eyes, and the energy will be
flowing constantly.
This lightness between the two eyes will start dropping into the heart,
the heart will open to receive it - and there permeates the cosmos.
And if the falling energy becomes a stream and then a river and then
a flood, we will be washed completely, washed away. We will not feel
that we are. We will feel simply the cosmos is. Breathing in, breathing
out, we will feel we have become the cosmos. The cosmos comes in
and the cosmos goes out. The entity that we have always been, the
ego, will not be there.

93. Experience your etheric body126

The second technique: Kind Devi, enter etheric presence pervading
far above and below your form.

This technique can become easy if we have practiced earlier

techniques properly. Whenever this happens - that we feel light,
levitating, as if we can fly - suddenly we will become aware that
around our body form there is a bluish light. This bluish form, this
bluish light, is the presence of the etheric body. We have many

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bodies. This technique is concerned with the etheric body, and
through the etheric body we can enter into the highest ecstasy.

94. Consider the body limitless127

The second sutra: Consider any area of your present form as
iimitlessly spacious.

This technique says, Consider any area of our present form as

Iimitlessly spacious. Any area. We can just close our eyes and
imagine that our head has become infinite. Now there are no
boundaries to it. It goes on and on and on and there is no boundary
to it. Our head has become the whole cosmos, without any
boundaries. If we can imagine this, suddenly thoughts will stop. If we
can imagine our head as infinite, thinking will not be there. If our head
has become infinite. This will give us a deep freedom such as we
have never known, and all the misery that belongs to this narrow
mind will disappear. In such a state, Upanishadic seers could say,
“Aham Brahmasmi - I am the divine, I am the absolute”. In such
ecstasy “Ana’I haq” was uttered.

95. Feel yourself saturated128

The technique: Feel your substance, bones, flesh, blood, saturated
with the cosmic essence.

Try with simple experiments. For seven days we should try one
simple experiment: feel our blood, our bones, our flesh, our body,

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filled with sadness - every cell of the body sad; dark night around us;
very heavy, depressed; not a single ray of light; no hope, gloomy, just
as if we are going to die. Life is not throbbing in us; we are just
waiting for death. It is as if death has already settled, or is settling.
For seven days if we contemplate on the feeling that death has
entered throughout the body; it has penetrated deep to the bone, to
the very marrow. If we go on thinking in this way, don’t disturb this
mood. And then, after seven days, we can see how we feel. We will
become aware that whatever sadness we have been suffering was
not real. We were the creator of it, we were the author; unknowingly
we have been doing this. It seems difficult to believe that our sadness
is your imagination, because then the whole responsibility falls on us.
Then no one else is responsible, then we cannot throw it on God, on
fate, on others, on society, on wife, on husband - we cannot throw it
anywhere. If we try it for seven days, consciously. And then, we will
never be sad again - because we will have known the key.

96. Concentrate on the breasts, or on the root of the penis129

The technique: Feel the fine qualities of creativity permeating your
breasts and assuming delicate configurations.

This technique is for both men and woman, if it is women she should
concentrate near her breasts - on her breasts, right on the two
nipples of her breasts. And then she should not concentrate on one
breast - she should concentrate on both simultaneously. If she
concentrate on one, then her body will immediately be disturbed. So

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she should just concentrate on both simultaneously, melt into them
and allow whatsoever happens to happen.

if man has to do the same he will have to do it with the sex center,
not with the breasts. Hence the importance of the first chakra in all
kundalini yogas. He has to concentrate just at the root of the penis -
there he has the creativity, there he is positive.
They should just go on watching and don’t get attached to any rhythm
because the rhythms will be very beautiful, just heavenly. They
should just go on watching them and become a witness. A moment
will come when they will start disappearing - and when shunyata,
nothingness, happens, when just space, just space remains and the
breasts and penis have disappeared , then they are under the bodhi
tree.

97. Look into unlimited space130

This technique is concerned with loneliness. Abide in some place
endlessly spacious, clear of trees, hills, habitations. Thence comes
the end of mind pressures.

To be alone is basic, foundational - that is how your being is.

We have three layers in us. The first layer of attunement is with
society, the second layer of attunement is with nature, and the third
layer, the deepest, is with Tao or Dharma. That is the pure existence.
When we move alone, our ego starts disappearing - because it is
always in relationship. This sutra is simple: Abide in some place
endlessly spacious - on some hilltop from where we can see

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endlessly, from where the vision never comes to any end. If we can
see endlessly and there is no end to our vision, the ego will dissolve.
We must move to such a place but have it in our mind that we are not
going to create any relationship. When we move alone on a solitary
hilltop we leave space all around us, endless space. The pressure of
the crowd, the pressure of other around us, leaves us. We will sleep
more deeply. We will have a different quality of awakening in the
morning. We will feel free. An inner pressure circle is not there. We
will feel unprisoned, unfettered. In that liberation and no-ego state we
enter no-mind.

98.Fill endless space with your bliss body.131

The technique: Consider the plenum to be your own body of bliss.

We should consider space to be our own body of bliss. Meditation on

a hill top with endless space before us, we can do it. We should
consider it to be filled with our own body of bliss.
As we know there are seven bodies. The bliss body is the last body,
so the more we enter within, the more we feel ourself to be blissful.
We are nearing the bliss body, the layer of bliss. It is just around our
essential soul, which is the first body from within outwards, or the last
body from without inwards. We should be just around our being , the
essential soul, is the layer of bliss. It is called the bliss body. If we
are sitting on a hilltop, looking at the endless sky, we can feel that the
whole space, the whole plenum, is filled with our bliss body. We
should feel that our bliss body has increased and whole space filled
with it.

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99. Feel the peace in your heart132
The technique: In any easy position gradually pervade an area
between the armpits into great peace.

For this technique we should just close our eyes and feel, all over the
body. Start from the legs - we should feel other there is some tension
or not. If we feel there is some tension, make it more tense. If we feel
there is some tension in the right leg, then make that tension as
intense as possible. We should bring it to a peak - then suddenly we
should relax so that we can feel how the relaxation settles there.
Then we should go all over the body just looking everywhere for
some tension. Wherever we feel the tension make it more so,
because it is easy to relax when it is intense. So if we feel some
tensions in the face, then we should strain all the face muscles as
much as possible, we should create tension and bring it to a peak.
Bring it to a point where we feel that no more is possible - then
suddenly relax. In this way see that all parts of the body, all the limbs
are relaxed. ...Gradually we should pervade an area between the
armpits into great peace. We should close our eyes and just feel the
area between the two armpits, the heart area, our chest. We should
first feel it just between the two armpits with our total attention, total
awareness. We should forget the whole body, remember just the
heart area between the two armpits, the chest, and feel it filled with
great peace. The moment the body is relaxed, peace automatically
happens in our heart. The heart becomes silent, relaxed, harmonious.

165
100. Expand in all directions133
The technique: Feel yourself as pervading all directions, far, near.

To do this technique. We should feel ourself as pervading all

directions, far, near. Then it is very easy. If walls are not there, we will
already be feeling ourself pervading everywhere. Then there is no
point at which we can end. We simply begin in the heart and end
nowhere. We have a center and no periphery. The periphery goes on
expanding - on and on. The whole space is surrounded by it. The
whole cosmos becomes our periphery.

101. Believe that you are all-powerful134

Believe omniscient, omnipotent, pervading.

Before we discuss this technique we should first try this experiment.

Sit with closed eyes for a few days just thinking that we are not our
body - not only thinking but feeling that we are not our body. And if
we sit with closed eyes a distance is created. Our body goes on
moving away and away. We go on moving inwards. A great distance
is created. Soon we can feel that we are not the body. If we can feel
we are not the body, then we can believe we are all-pervading,
omnipotent, omniscient, all-knowing, all-powerful. This ali
powerfulness or this all-knowingness is not concerned with so-called
knowledge: it is a feeling an explosion of feeling - that we know.

102. Imagine spirit within and without135

The technique: Imagine spirit simultaneously within and around you
until the entire universe spiritualizes.

166
For this technique we should sit in a lonely place: if the surrounding is
natural, it is good; if not, then a room can also do. Then close our
eyes and imagine a spiritual force is felt within and without. Within we
a river of consciousness is flowing and it is going all over the room,
overflowing. Within and without, around us, everywhere, spirit is
present, energy is present. And we should not imagine it only in the
mind, start feeling within the body - our body will start vibrating.
When we feel that the body has started vibrating it shows that the
imagination has started functioning. We should feel that the whole
universe by and by is spiritualized - everything, the walls of the room,
the trees around us, everything has become nonmaterial, it has
become spiritual. Matter is no more. Through imagination we are
reaching to a point where, by our conscious effort, we are destroying
the structures of the intellect, the patterns of the intellect. We feel that
there is no matter, only energy, only spirit, within and without. Soon
we will feel that within and without have disappeared. When our body
becomes spiritual and we feel it is energy, then there is no distinction
between the within and the without. The boundaries are lost. Now
there is only a flow, an ocean, vibrating. This is the real also - we are
reaching to the real through imagination.

103. Do not fight with desire136

The technique: With your entire consciousness in the very start of
desire, of knowing know.

167
The basic thing about this technique is entire consciousness. If we
can bring our entire consciousness to anything, it will become a
transforming force. The transformation happens whenever we are
entire it - in anything.
In this sutra Shiva says, with your entire consciousness in the very
start of desire, of knowing, know. If a desire arises within us, tantra
doesn’t say to fight it. That is futile. No one can fight a desire. When
desire arises, be alert just at beginning with our entirety. We should
look at it with our entirety. Become the look, don’t leave the looker
behind. We should bring our total consciousness to this arising
desire. This is a very subtle method, but wonderful. With our entire
consciousness in the very start of desire, of knowing, know. In that
very moment imply know, look, see. Don’t do anything. Nothing else
is needed. All that is needed is that our total being should be there,
present. Our total presence is needed. This is one of the secrets of
achieving the ultimate enlightenment without any violence.

104. The limits of perception137

The technique: O Shakti, each particular perception is limited,
disappearing in omnipotence.

Wherever we look, we should look for the beyond and should not stop
anywhere. We should go on and on and on, until we lose our mind,
until we lose all your limited patterns. Then suddenly we will be
illumined. The whole existence is one. That oneness is the goal. And
suddenly mind is tired of pattern, limitation, boundary - and as we
insist on going beyond, as we go on pulling it beyond and beyond, the

168
mid lips, suddenly it drops, and we look at existence as a vast
oneness, everything melting into each other, everything changing into
the other. Then mind gets bored, it gets tired, it says, “Enough, now
top!” But we should not stop, go on moving. A moment will come
when mind is left behind and only consciousness is moving. In that
moment we will serve the illumination of oneness, of nonduality. That
is the goal. That is the highest park of consciousness. And that is the
greatest ecstasy possible human mind, and the deepest bliss.

105. Realize the oneness of existence138

The technique: In truth forms are inseparate. Inseparate are
omnipresent being and your own turn. Realize each a made of this
consciousness.

In truth forms are inseperate. Inseperate are omnipresent being and

our own form. We should realize each as made of this
consciousness. Not only realize that everything around us is made of
this consciousness, realize that everything around us is made of this
consciousness. Because it is very easy to realize that we are made of
this consciousness, it can give us a very egoistic feeling, it can be a
deep fulfillment to the ego. But we should realize that the other is
also, then it becomes a humbleness. When everything is divine we
cannot have as egoistic mind. When everything is divine, we are
humbled. Then there is no question of our being somebody, or
something above; then the whole of existence is divine and wherever
we look we only look at the divine. The looker and the looked at are

169
both divine because forms are not separate. Underneath all forms is
hidden one formlessness.

106. Become each being139

The technique: Feel the consciousness of each person as your own
consciousness. So, leaving aside concern for self, become each
being.

In this technique we should feel the consciousness of each person

as our own consciousness.
For this technique we should leave one hour aside every day for a
prayerful state of mind. And we should not make our prayer a verbal
affair, we should make it a feeling thing. Rather than talking with the
head, feel it. We should go and touch the tree, hug the tree, kiss the
tree; we should close our eyes and be with the tree as if we are with
our beloved. We should feel it. And soon we will come to a deep
understanding of what it means to put the self aside, of what it means
to become the other.

107. Know only consciousness exists140

The technique: This consciousness exists as each being, and nothing
else exists.

This technique says, This consciousness exists as each being, and

nothing else exists. We should live with this notion. We should be
sensitive to this and wherever we move, we should move with this
mind and this heart - that everything is consciousness and nothing

170
else exists. And sooner or later, the world will change its face. Sooner
or later, objects disappear and persons start appearing everywhere.
Sooner or later, the whole world will be suddenly illumined and we will
know that we were living in a world of dead things just because of our
insensitivity. Otherwise everything is alive - not only alive, everything
is conscious.

108. Become your own inner guide141

The technique: This consciousness is the spirit of guidelines of each
one. Be this one.
This consciousness is the spirit of guidance of each one. We should
be this one. Whenever we are puzzled in a situation and we cannot
see how to get out of it, we should not think; we should just be in a
deep non-thinking and allow the inner guide to guide us. In the
beginning we will feel afraid, insecure, but soon, when we come
every time to the right conclusion, when we come every time to the
right door, we will gather courage and we will become trusting.

109. Feel your body as empty142

The technique: Suppose your passive form to be an empty room with
walls of skin - empty.

For this technique we should just sit in a meditative posture, relaxed,

alone, our backbone straight and the whole body relaxed - as if the
whole body is hanging on the backbone. Then we should close our
eyes. For a few moments go on feeling relaxed, more relaxed,
becoming calmer and calmer and calmer. We should do this for a few

171
moments, just to be in tune. And then suddenly start feeling our body
is just walls of skin and there is noting inside, there is no one inside,
the house is vacant. In a few weeks, thoughts will slow down, they
will become less and less. Then clouds will start disappearing, or,
even if they come, there will be great gaps of cloudless sky when
there will be no thought. One thought will pass, then another will not
come for a period. Then another will come and then there will again
be an interval. In those intervals we will know for the first time what
emptiness is. And the very glimpse of it will fill us with such deep bliss
we cannot imagine.

110. Be playful In activity143

The technique: Gracious one, play. The universe is an empty shell

wherein your mind frolics infinitely.

This technique is based on the dimension of play. If we are inactive, it

is good to fall into deep emptiness, into the inner abyss. But we
cannot be empty the whole day and we cannot be passive the whole
day. We will have to do something. Because life means activity.
This technique says, Gracious one, play. It means let your whole life
be just a play. The universe is an empty shell wherein our mind frolics
infinitely. Our mind goes on playing infinitely. The whole thing is just
like a dream in an empty room. We should be playful, Shiva says:
Gracious one, play. The attitude of the player means he is enjoying
the activity, it is good in itself. No profit motive is involved;

111. Beyond knowing and not-knowing144

\n
The technique: Sweet-hearted one, meditate on knowing and not-
knowing, existing and not-existing. Then leave both aside that you
may be.

This sutra means meditate on the positive aspect of life and then on
the negative - then put both aside because we are neither. Then
leave both aside that we may be.

112. Enter the space within145

The technique: Enter space, supportless, eternal, still.

Three qualities of space have given in this technique. Supportless:

there can be no support in space. Eternal: it can never end. Still: it will
be soundless it will be silent. Enter this space, it is within oneself.
If we want to enter inner space, we should not ask for support. We
should drop all supports, mantras, gods, scriptures, whatsoever gives
us a support. If we feel we are supported, We should drop it, and just
move inside - supportless. It will be fearful, we will feel scared. We
are moving to where we can be lost completely. We may not be able
to come back, because all supports will be lost. Our contact with the
bank is lost and where this river will lead us, no one knows. Our
support is lost. You may fall into an infinite abyss. But we are not
alone, something is there and supporting us. We should enter space,
supportless, eternal, still. That space has no beginning, no end. And
that space is absolutely soundless. That point is just within us. Any
moment we can enter it. If we have the courage to be support-less,
this very moment we can enter it. But courage is needed; courage to

173
be alone, courage to be empty; courage to dissolve and melt,
courage to die. And if we can die within to our inner space, we will
attain to the life which never dies, we will attain to amrit, to
immortality.

(3) Advantages of Osho’s Tantric philosophy.

Osho is oceanic in respect of his teaching about the philosophy of
Tantra. The entomological meaning of the term osho is oceanic. His
techniques of Tantra philosophy are also in depth and raises to the
highest peak. The advantages of the practice of the tantric philosophy
are innumerable. From individual peace to universal peace tantric
philosophy is the only way. Its natural path of tantra is a gate for the
upliftment of entire humankind. We can list innumerable number of
advantages of tantra philosophy as per Osho and as per my one
experiment on some the techniques of Tantra philosophy.

Advantages of Tantra Techniques on Breath: Breathing in, is birth

and breathing out, is death. Our life is in between these two
extremes. With the constant witnessing and observation of breath an
immediate realization will emerge that within us is reality. That reality
is beyond birth and death. That is the innermost truth of our
existence. That is atman (atmoti), which pervades all like akasha.
Again through the intensified practice of this technique
(aparokshanubhva) the immediate intuitive knowledge of atman will
emerge. That is non-dual, thoughtless and ever liberated. This is the
advantages of practice of the Tantra technique on breathing.

174
Advantages of Tantra Techniques on Feeling: These techniques
help us to remain our being. The advantages of these techniques is
that how not to move into the becoming process or we can say these
techniques helps us in not getting identified with our actions.
These techniques help us in, how to be relaxed state continuously.

Advantages of Tantra Techniques on Centering: Man is dancing

according to the tune of the mind. Mind plays an important role in
moulding one’s personality. If mind is alert we say one is intelligent if
it is dull we call him dull. But observing mind and separating it from
over selves, witnessing it one can empty the mind it is the greatest
technique. And with this technique one can achieve wonderful goal.
The goal is in emptiness, which will be occupied by divinity. With this
one will be absorbed in divinity. After emptying of mind’s inner doors
will open and one can establish the peace within and attain samadhi.
The art of being ‘eka’ in ‘aneka’ and seeing oneself in the entire
existence are the advantages of this technique along with the
attainment of trance or Samadhi.

Advantages of Tantra Techniques on sudden stopping of Mind:

The advantages of these tantra techniques of sudden stopping of
mind is that we can make clear distinction of our circumference and
our center. That is what exists beyond our mind and below our mind.
With the help of these techniques we identify our true self.

Advantages of Tantra Techniques on Looking: Our eyes are the

directors for the divinity. Either looking through light outside or looking

175
through light inside, or looking at the objective Universe. Through this
techniques we will touch the abode of inner lake where there are no
waves and also will touch the heart of the ‘chitsagar’ outside. And get
over selves absorbed in it. Through this technique the greatest
advantage is realization of one’s oneself and establishment of peace
within as well as the realization of self. And establishment o of identity
between the microcosmic and acrostic soul. And through it the
establishment of universal peace.

Advantages of Tantra Techniques on Sound: These techniques

help us to get rid of our mind which is just junk accumulation of
words. These words have become a jarring sound in our mind. Here
Osho gives us these techniques through which we can use sound to
go beyond words to pure sounds of being, i.e. soundlessness. Here
we will come to know that sound is the quality of ‘Akasha’, as
‘Akasha’ is all pervasive. Sound is also all pervasive. Sound emerges
within and without through our breath, through our tounge and
through the ears the ‘Anantah nada’ will emerge. If one realize this
through the techniques of Tantra we can realize the sound the nature
of Bhraman.146

Advantages of Tantra Techniques on Sex: These techniques are

of tremendous importance in the present scenario of the making.
Today man has been completely obsessed with sex, thanks to all our
priests, popes, churches, temples, and all the religious
fundamentalists.
These techniques teaches us how to be in the middle, how one can
understand the difference between indulgence and repression. These
techniques help us how to be aware in sex and how to be aware of
sex. It gives us a spiritual dimension to our sexual acts. These
techniques help us how to us sex as a ladder to reach super
consciousness. These techniques help us not getting sexual
deceases. These help us to not make our mind pervert and get into
the act of rape and molestation. Which is pivotal in the present
scenario.
Through the sexual intercourse on can remain just a witness and be
an observer and not indulgence and he can fix his mind in the pure
consciousness. Through the (rasanubha) on will attain
‘bhrahmanubhava’. Osho has shown that through this highest
possible experience on can attain the ‘bhrahmanubhava’. Through
this technique Osho has given message to all Vamacharies that sex
is not a physical act but is spiritual ladder to climb and submerge in
the absolute.

Advantages of Tantra Techniques on Witnessing: Advantages of

these tantra techniques are how to descend from the thrones, come
down from our heads. And how to forget the reflection and move
towards reality. These techniques helps us in knowing, how self­
remembering can transform the human mind. These techniques show
us the modern mind becomes identified with dust of the experience
and how to dust that dust away.

177
Advantages of Tantra Techniques on Awareness and
nonjudgmentai: With the help of these techniques we can know
what is morality and to know what is impure. These techniques help
us to know how we can get transformed by being nonjudgmentai, not
by taking any moral standpoint. We can get transformed simply
observing facts, as they are, not by interpreting them according to our
mindset. These techniques helps us to create a unity between us, to
have a total existence within, undivided, nonconflicting, not opposed.

Advantages of Tantra Techniques on Light, Darkness and Fire:

Light and darkness are the two sides of same coin. Behind and
beyond light and darkness there is a beveling ‘Jyothi’ which destroys
the darkness expands the light and embrace the fire. Fire can burn
anything but it cannot burn itself. It cannot burn atman. A realization
of underlying reality of the dominance of ignorance and knowledge
will automatically emerge thorough this technique. A self-burning,
‘Swyam Jyothi Sworoopa atman’ realization will take place out of
intense practice of this technique. The feeling of unity in diversity the
experience of peace within will automatically emerge.
Advantages of tantra techniques on light, darkness and fire are, they
change our body chemistry. If we feel whole world is filled with life,
light, then we are changing our body chemistry. And this is a chain
reaction, when our body chemistry changes we can look at the world
and it will look more alive. These techniques show us how light and
darkness are not two opposites and it looks opposite because of our
defective look.

178
Advantages of Tantra Techniques on Detachment: These
techniques shows how by detachment to small (mental) things we
can become attached to great (spiritual) things. These techniques tell
us how we can become unlimited, how we can become universal and
how we can be everywhere. These techniques help us to know us
how to go beyond karma and become pure joy.

Advantages of Tantra Techniques on Imagination: With the help

of these techniques we can know how deep the fear of transformation
is there. These techniques give us an inner view of our sensitiveness,
which can lead us to awareness. These techniques show us how
powerful imagination can be. These techniques open us up, and
shows our inner guide, who will take us to the destination.

1 Dali Lama, Freedom From Exile, (Penguin, 1998), P.34.

2 Deepak Chopra, Know Yourself, (New York Publishers, 1992), P.23.

3 NISARGA DATTA MAHARAJ, I AM THAT, (CHETANTA

PUBLISHERS, 1989), P.345.

4 The Buddha, by16th Karmapa - Head of the Kagyu School of

Tibetan Buddhism

5 Osho, Glimpses of Golden Childhood, (Rebel Publishers, 1976),

P.123.

179
6 ibid, P.111

7 ibid, P.11

8 ibid, P.34

9 ibid, P.56

10 See: The Book of Secrets By Osho, (Rebel Publishers, 1988),

P.15.

11 ibid P.34.

12 Osho, The Tantra Understanding, (Rebel Publishers), P.12.

13 Osho, The Tantra Experience, (Rebel publishers), P.25.

14 ibid,P.26

15 Osho, Tantra- The supreme Understanding , (Rebel

Publishers),P.34

16 Osho, The Book Of Secrets, (Rebel Publishers), P.123

17 ibid P.102

18 Osho, The Tantra Experience, (Rebel Publishers), P.40

19 Osho, The Tantra Experience, (Rebel Publishers), P.86

20 See: Osho, (Vigyana Bhirava Tantra Vol 4)

21 See: www.findbalancephilosophy.com,Internet,Home page.

22 Osho, First and Last Meditation, (Osho International Foundation

1988), P.67

180
23 Osho, The Book Of Secrets, (St. Martin’s Griffin, New York, 1998),
P.34
24 Osho, The Book Of Secrets, (St. Martin’s Griffin, New York, 1998),
P.35
25 Osho, The Book Of Secrets, (St. Martin’s Griffin, New York, 1998),
P.38
26 Ibid, P.41
27 Ibid, P.59
28 Ibid, P.63
29 Ibid, P.65
30 Ibid, P.69
31 Osho, Vigyan Bhirava Tantra, (Rebel Publishers, 1998), P.86.

32 Ibid, P.34
33 Ibid, P.93
34 Ibid, P.97
35 Ibid, P.98
36 Ibid, P.266
37 Osho, Book Of Secrets, (Rebel Publisheres, 1998) P.208.

38 Osho, The Book Of Secrets, (St. Martin’s Griffin, New York, 1998),
P.269
39 Osho, The Book Of Secrets, (St. Martin’s Griffin, New York, 1998),
P.755
40 J Krishnamurty, First And Last Freedom, ( J.k. Foundation

Publication)

41 Osho, The Book Of Secrets, (St. Martin’s Griffin, New York, 1998),
P.778
42 Osho, Vigyan Bhirava Tantra, (Rebel Publisheres, 1988), P.34

43 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.836
44 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.917
45 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.121

181
46 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.124
47 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.149
48 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.151
49 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.154
50 Ibid, P.212
51 Ibid, P.174
52 Ibid, P.179
53 Ibid, P.180
54 Ibid, P.183
55 Ibid, P.205
56 Ibid, P.210
57 Osho, The Book of Secrets, (Rebel Publishers, 1978), P.45.

58 Ibid, P.232
59 Ibid, P.238
60 Ibid, P.242
61 Ibid, P.293
62 Ibid, P.297
63 Ibid, P.301
64 Ibid, P.326
65 Ibid, P.328
66 Ibid, P.330
67 Ibid, P.331
68 Ibid, P.352
69 Osho, Book Of Secrets, (Rebel Publishers,1978), P.324.

70 Ibid, P.357
71 Ibid, P.380
72 Ibid, P.386
73 Ibid, P.388
74 Osho, Vigyan Bhirava Tantra .(Oceanic publications, 1998), P.78.

75 Osho, The Book Of Secrets, (St. Martin’s Griffin, New York, 1998),
P.409
75 Ibid, P.414

182
77 Ibid, P.416
78 Ibid, P.436
79 Ibid, P.442
80 Ibid, P.445
81 Ibid, P.466
82 Ibid, P.469
83 Osho, Vigyan Bahirava Tantra, (Osho International

publications, 1977), P.167.

84 Ibid, P.470
85 Nik Douglas, Tantra Yoga, (New York Press, 1998), P.89.

86 Ibid, P.472
87 Ibid, P.473
88 Ibid, P.491
89 Ibid, P.493
90 Ibid, P.496
91 Ibid, P.499
92 Muktanada, The Advita Vedanta of Sankar (Rama Krishna Mission

publication,1982), P.67.

93 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.520
94 Ibid, P.525
95 Ibid, P.527
96 David Frawaly, Tantra Yoga, P.87

96 Osho, Vigyan Bhirava Tantra, Vol I, (Rebel Publishers, 1988), P.1.

97 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.529
98 Ibid, P.550
"Ibid, P.554
100 Ibid, P.557
101 Ibid, P.583
102 Ibid, P.587
103 Ibid, P.609

183
104 Ibid, P.615
105 Ibid, P.639
106 Ibid, P.643
107 Ibid, P.666
108 Ibid, P.671
109Ibid, P.672
1,0 Ibid, P.693
'"Ibid, P.697
112 Ibid, P.699
1.3 Ibid, P.721
1.4 Ibid, P.726
1.5 Ibid, P.728
1.6 Ibid, P.750
117 Ibid, P.754
1.8 Ibid, P.784
1.9 Ibid, P.804
120 Ibid, P.809
121 Ibid, P.833
122 Ibid, P.1025
123 Ibid, P.861
124 Ibid, P.866
125 Ibid, P.891
126 Ibid, P.895
127 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.923
128 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.943
129 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.948
U0Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.971
131 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.979
132 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.999
133 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1003
134 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1029

184
135 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1053
136 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1056
137 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1058
138 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1060
139 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1080
140 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1084
141 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1087
142 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1109
143 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1113
144 Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.1117
i45Osho, The Book Of Secrets, (St. Martins’s Griffin, New York, 1998),
P.118
146 See : Dr. Ramesh Paramhamsa: Shabda Brahman, P.142

185