Adiyogi – 112 Seconds -112 Feet Statue -112 Meditation Techniques -Vijñāna Bhairava Tantra

Devi (Ma Parvati, Lord Shiva’s consort) asks:

O Shiva, what is your reality?
What is the wonder-filled universe?
What constitutes seed?
Who centers the universal wheel?
What is the life beyond form pervading forms?
How may we enter it fully, above space and time, names and descriptions?
Let my doubts be cleared!

And Lord Shiva replies by way of 112 Meditation Techniques to find the ultimate reality. The techniques are called Vijñāna Bhairava Tantra.

” These techniques will not mention any religious ritual. No temple is needed, you are quite enough of a temple yourself. You are the lab; the whole experiment is to go on within you. This is not religion, this is science. No belief is needed. Only a daringness to experiment is enough; courage to experiment is enough.

These 112 methods are for the whole of humanity-for all the ages that have passed, and for all the ages that have yet to come. I will go on describing each method from as many angles as possible. If you feel any affinity with it, play with it for three days. If you feel that it fits, that something clicks in you, continue it for three months.

Life is a miracle. If you have not known its mystery, that only shows that you do not know the technique for how to approach it.” ―Osho
First, the world of Vigyan Bhairav Tantra is not intellectual, it is not philosophical. Doctrine is meaningless to it. It is concerned with method, with technique—not with principles at all. The word tantra means technique, the method, the path. So it is not philosophical—note this. 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.
Tantra means technique. So this treatise is a scientific one. Science is not concerned with why, science is concerned with how. That is the basic difference between philosophy and science. Philosophy asks, “Why this existence?” Science asks,  “How this existence?” The moment you ask the question, how?, method and technique become important. Theories become meaningless; experience becomes the center.
Tantra is science, Tantra is not philosophy. To understand philosophy is easy because only your intellect is required. If you can understand language, if you can understand concept, you can understand philosophy. You need not change; you require no transformation. As you are, you can understand philosophy—but not Tantra.
You will need a change … rather, a mutation. Unless you are different, Tantra cannot be understood because Tantra is not an intellectual proposition, it is an experience. Unless you are receptive, ready, vulnerable to the experience, it is not going to come to you.
Philosophy is concerned with the mind. Your head is enough; your totality is not required. Tantra needs you in your totality. It is a deeper challenge. You will have to be in it wholly. It is not fragmentary. A different approach, a different attitude, a different mind to receive it is required. Because of this, Devi is asking apparently philosophical questions. Tantra starts with Devi’s questions. All the questions can be tackled philosophically.
Really, any question can be tackled in two ways: philosophically or totally, intellectually or existentially. For example, if someone asks, “What is love?” you can tackle it intellectually, you can discuss, you can propose theories, you can argue for a particular hypothesis. You can create a system, a doctrine—and you may not have known love at all.
To create a doctrine, experience is not needed. Really, on the contrary, the less you know the better because then you can propose a system un-hesitatingly. Only a blind man can easily define what light is. When you do not know, you are bold. Ignorance is always bold; knowledge hesitates. And the more you know, the more you feel that the ground underneath is dissolving. The more you know, the more you feel how ignorant you are. And those who are really wise, they become ignorant. They become as simple as children, or as simple as idiots.
The less you know, the better. To be philosophical, to be dogmatic, to be doctrinaire—this is easy. To tackle a problem intellectually is very easy. But to tackle a problem existentially—not just to think about it, but to live it through, to go through it, to allow yourself to be transformed through it—is difficult. That is, to know love one will have to be in love. That is dangerous because you will not remain the same. The experience is going to change you. The moment you enter love, you enter a different person. And when you come out you will not be able to recognize your old face; it will not belong to you. A discontinuity will have happened. Now there is a gap, the old man is dead and the new man has come. That is what is known as rebirth—being twice-born.