Knowing is a different phenomenon. It does not mean “thinking about,” it means going deep into the existence itself in order to know, moving into the existence. Remember this, that Tantra is not a philosophy. It is science – a subjective science. The approach is scientific and non-philosophic. It is very down to earth, concerned with the immediate. The immediate is to be used as a door to the ultimate, the ultimate happens if you enter the immediate. It is there, and there is no other way to reach to it.
Philosophy is not a way in the eyes of Tantra. It is a false way! It only appears that this is a way. It is a door which is not; it simply appears to be a door. It is a false door. The moment you try to enter it you come to know that you cannot enter, it is just a painted door, there is no door in reality. Philosophy is a painted door. If you sit by its side and go on thinking and thinking, it is good. If you try to enter it, it is a wall.
So every philosophy is good for philosophizing. For experiencing, every philosophy is impotent. That is why there is so much insistence on technique in Tantra – so much insistence on technique, because a science can do nothing but give technology, whether of the outside world or of the inside. The very word tantra means technique. The very word tantra means technique! That is why, in this small and yet one of the greatest and deepest books, only techniques are given, no philosophy, just one hundred and twelve techniques to reach the ultimate through the immediate.
The ninth technique concerning sound:
Silently intone a word ending in “ah.” Then in the “hh,” effortlessly, the spontaneity.
Silently intone a word ending in “ah.” Any word that ends in “ah” – intone it silently. Emphasis should be given to the ending “ah.” Why? Because the moment this sound “ah” is intoned, your breath goes out. You may not have observed it, but now you can observe: whenever your breath goes out you are more silent, and whenever your breath comes in you are more tense – because the outgoing breath is death and the incoming breath is life. Tension is part of life, not of death. Relaxation is part of death; death means total relaxation. Life cannot be totally relaxed; it is impossible.
Life means tension, effort. Only death is relaxed. So whenever a person becomes absolutely relaxed, he is both – alive outwardly and dead within. You can see in the face of a buddha both life and death simultaneously. That is why there is so much silence and calm, they are part of death. Life is not relaxation. You relax in the night when you are asleep. That is why the old traditions say that death and sleep are similar. Sleep is a temporary death and death is permanent sleep. That is why night relaxes you, it is the outgoing breath. The morning is the incoming breath.