I have tried to put complete philiosophy of Osho in this answer but some explanation needed

more space, so need to be withdrawn due to Quora Policy regarding word limitation.

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 as per Osho?

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.”

As Tantra means technique and hence it is scientific and existential. Tantra is non scientific and
it is existential. 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 becondemned, 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.”

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.”

“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.”

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 aprisoner. 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.”

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

(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.”

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 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.”

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
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.

The first nine techniques are connected with breathing.

a. Tantra Techniques on Breath.

1. Watch the gap between two breaths

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

2. Watch the turning point between two breaths

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.

3. Watch the fusion point of two breaths

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 stops

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. Even for the impure there will be a pause.
Suddenly breathing stops.

5. Focus your attention on the third eye.

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. 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.

6. Focus on the gap during your daily activities

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.

7. A technique to be aware in dreams

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. 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.

8. Watch the turning point with devotion

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 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.

9) Lie down as dead

Stare without blinking

Suck something and become the sucking

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. 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.

b. Tantra Techniques on Feeling.

10. Become the caressed

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.
11. Close your senses, become stone like

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

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.
And when we do not feel weight we are beyond mind. We will be no-mind. 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 energy

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.”

14.Devotion Frees

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. 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.

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.

16. Feel, don’t think

First: feel, my thought, l-ness, internal organs-me.A very simple and a very beautiful technique.
Feel: my thought, Iness 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.

17. Feel “I am”

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. .

18. Be aware of moments of no-thought

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

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 object

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.

20. Put your awareness on your spine

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 head

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

22.Absorbs the senses in your heart

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

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. 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 moods

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 object

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. 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 only

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.” Like a yogic asana.

27. How to meditate in a moving vehicle

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.

28. Concentrate on a pain in your body

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.
29. Look at your past, dis-identified

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 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.

30. Feel an object and become it

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.

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 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.”

d. Tantra Techniques on sudden stopping of Mind

31. Stop!

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.

32. Face any desire

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?

33. Exhaust yourself and drop to the ground

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

e. Tantra Techniques on Looking.

34.Close the eyes and stop their movement

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 notenough. Total closing
means to close our eyes and stop their movements; otherwise the eyes will continue to see
something which 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.

35.Look at an object as a whole

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

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

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. 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.

37.Look into the limitless sky

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. So
we should look into the blue sky and go on looking. The object is infinite, there is no boundary
to it.

38.A secret method

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.

39.Look into a deep well

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
under construction of 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.

40. Withdraw yourself completely

Another looking technique: Look upon some object, then slowly withdraw your sight from it,
then slowly withdraw your thought from it.

f. Tantra Techniques on Sound.

41. Beyond words and sounds

The first sound techniques: Devi, imagine the Sanskrit letters in these honey-filled foci of
awareness, first as letters, then more subtly as 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.” 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.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 sounds

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.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.

43. Intone a sound and become it.

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. AU-M are three basic sounds. All sounds are
made of them or derived from them; all sounds are combinations of these three sounds. 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.

44. Listen to a fading sound

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.

45. Listen to a stringed instrument

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.”

46. Use sound as a passage toward feeling

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.

47.Focus your mind on the tongue

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’.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 ‘HH’.

48.A method for those with a sensitive ear

49.lntone a word ending in ‘AH’

50.Closing ears and contracting rectum

51.Use your names as a mantra

g. Tantra Techniques on Sex.

52. In the sex, act, do not seek the release

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. 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 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 nonsexual.

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 sex

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 bio-
energies.

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 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.”

54. Make love without the partner

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 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.

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.

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

55. When joy arises, become it

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 consciously

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.

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-remembering .

58. Feel the satisfaction

59. Be aware of the gap between waking and sleep

60. Think of the world as an illusion

61. Be undisturbed by desires

62. See the world as a drama

63. Stay in the middle between two polarities

The third witnessing technique: O Beloved, put attention neither on pleasure nor on pain, but
between these. Buddha has called his whole philosophy majjhim nikai - the middle way,
because of this technique. 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 the
pendulum stops in the middle we can look for the first time at what the world is.

64. Acceptance

i.Tantra Techniques on Awareness and nonjudgmental.

65. Experience existence as wave-ing

66. Use mind as the door to meditation

67. Be aware who is sensing

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

69. Do not judge

70. Be aware of that which never changes in you

71. Remember that everything changes

72. Be hope-less

73. Go beyond bondage and freedom

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. 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 spine

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

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

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

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 sky

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. 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 head

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 light

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

80. Dissolve into darkness

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 darkness

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.

82. Develop pure attentiveness

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 fire

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 burning

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

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 body

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; 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 nothing

The third detachment technique : Thinking no thing will limited selfunlimit. 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 unimaginable

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 doing, because in the very effort
something will happen to us. 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 detached

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.

I. Tantra Techniques on Imagination.

90. Know the knower and the known

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.

91. Include everything in your being

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.

92. Touch your eyes lightly

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

93. Experience your etheric body

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 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 limitless

The second sutra: Consider any area of your present form as limitlessly spacious.This technique
says, Consider any area of our present form as limitlessly 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 saturated

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, 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.

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

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

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.

98.Fill endless space with your bliss body.

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.

99. Feel the peace in your heart

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.
100. Expand in all directions

The technique: Feel yourself as pervading all directions, far or 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-powerful

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.

102. Imagine spirit within and without

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

103. Do not fight with desire

The technique: With your entire consciousness in the very start of desire, of knowing know. 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. When desire arises, be alert just at beginning with our entirety.

104. The limits of perception

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.

105. Realize the oneness of existence

The technique: In truth forms are inseparate. Inseparate are omnipresent being and your own
turn.

106. Become each being

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.

107. Know only consciousness exists

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 else exists.

108. Become your own inner guide

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.

109. Feel your body as empty

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.

110. Be playful In activity

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.

111. Beyond knowing and not-knowing

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 within

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 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.

“The greatest fear in the world is the opinion of others, and the moment you are unafraid
of the crowd, you are no longer a sheep, you become a lion. A great roar arises in your
heart, the roar of freedom.”

Osho—-