Osho has spoken on "The Perfect Way" on several occasions, 
expressing that this book contains his whole teaching.

In his opening talk to the meditation camp in the early 1960's in a secluded retreat in the hills of Rajasthan, India, Osho asks the participants to remember three maxims.
The first maxim is: live in the present. During the camp do not be carried away by your habit of thinking about the past and the future. If you allow yourself to be carried away, the living moment, the really important thing will be wasted and will pass away uselessly. Neither the past nor the future exists. The past is only memory; the future, imagination. Only the present is real and alive. And if the truth is to be known it can only be known through the present.
During the camp, please keep yourselves aloof from the past as well as from the future. Accept that they do not exist. Only the moment you are in exists. Only the moment in which you are exists and nothing else. You have to live in it and to live it completely. Sleep as soundly tonight as if your whole past has been cut adrift. Die to the past. And in the morning get up as a new man, because it is a new morning. Let him who went to bed not awaken. Let him go to sleep for good. Let him who is ever-new and ever-fresh arise.
To live in the present, keep remembering -- and stay on guard twenty-four hours every day to see that mechanical thinking about the past and future does not start up again. Watching is enough. If you watch, it won't start up again. Watching and awareness break the habit.

The second maxim is: live naturally. Man's entire behavior is artificial and the result of conditioning. We always wrap ourselves in a phony mantle and because of this covering we gradually forget our real being. Shed this false skin and throw it away. We have not gathered here to stage a drama but to know and to see ourselves as we really are. Just as actors in a play remove their costumes and make up and put them aside after the performance, in these five day, you must remove your false masks and set them aside. Let that which is fundamental and natural in you come out -- and live in it. One's sadhana, one's path, develops only through simple and natural living. During the days of this Sadhana Camp be aware that you hold no position, have no profession, have no status. Divert yourself of all these masks. You are simply you, quite an ordinary human being with no name, no status, no class, no family, no caste -- a nameless person, a very ordinary individual. You have to learn to live like this because in reality, this is what you are.

The third maxim is: live alone. One's sadhana is born in complete aloneness, when one is all alone. But generally man is never alone. He is always surrounded by others. And if there is no crowd around him on the outside, he is in the midst of a crowd inside. This crowd has to be dispersed.
Inside, do not allow things to crowd in on you. And the same is true for the outside -- live by yourself as if you are all alone at this camp. You don't have to maintain relations with anyone else. In the midst of these countless relationships you have forgotten yourselves. All these relationships -- enemy or friend, father or son, wife or husband -- have so engulfed you that within yourself you can neither find nor know your own being.
Have you ever tried to imagine what you are, away from these relationships of yours? Have you ever discarded the garb of these relationships and seen yourself quite separate from them? Remove yourself from all these relationships and know that you are not the son of your father and mother, not the husband of your wife, not the father of your children, not the friend of your friends, not the enemy of your enemies -- and what remains is your real being. What remains in you is your self. During these days you have to live alone in that being.

By following these maxims you will be able to reach the state of mind that is an absolute necessity for carrying on your sadhana and for attaining peace and the realization of truth. As well as these three maxims, I wish to explain to you the two kinds of meditation we will begin tomorrow.

Thought Birth Control

We must turn our faces from thoughts towards thoughtlessness. But this change of direction is revolutionary! How can it be done? First we must know how thoughts are born and only then can we stop them from coming into being. Generally so-called seekers begin to suppress thoughts before they understand how they are born. Some of them may go crazy trying, but none of them will ever be free of thoughts. The suppression of thoughts does not help because new thoughts arise every moment. They are like those giants of mythology who, when one head was lopped off, grew ten more.

I do not ask you to destroy thoughts because they die of their own accord every moment. Thoughts are very short-lived; no thought endures for long. A particular thought does not last long but the thought-process does. Thoughts die one after another but the flow of thoughts persists. No sooner does one thought die than another takes its place. This process takes place very quickly and this is the problem. It is not the death of a thought but its quick rebirth that is the real problem. Therefore I do not ask you to kill thoughts. I want you to understand the process of their birth and how you can rid yourselves of this process. One who comprehends the process of the birth of thoughts can easily be freed from it. But one who does not understand the process goes on creating fresh thoughts and at the same time tries to resist them. Instead of thoughts coming to an end, the consequence is that the person fighting them breaks down himself.

Again I repeat: thoughts are not the problem but the birth of thoughts is the problem. How they are born is the problem. If we can stop their coming into being, if we can exercise thought birth-control, the thoughts that have already been born will disappear in a moment. Thoughts die out every second but their total destruction does not happen because new thoughts spring up incessantly.

I say it is not that we have to destroy thoughts but that we have to stop their coming into being. Stopping their birth is as good as their destruction. We all know that the mind is fickle. But what does this mean? It means that no thought endures for long. It is born and it passes away. If we can only stop its birth we will be saved from the violence involved in killing it and it will die of its own accord.

How is thought born? The conception and birth of a thought is the result of our reaction to the outside world. There is a world of events and objects outside and our reaction to this world is alone responsible for the birth of thoughts. I look at a flower. Looking is not thinking and if I simply go on looking no thought will be created. But if as soon as I look at it I say: "It is a very beautiful flower," a thought has been born. If on the other hand I continue looking at the flower I will experience and enjoy its beauty, but no thought will be born. But as soon as we have an experience we begin to express it in words. With this expression of experience through the symbols of words, thought comes into being.

This reaction, this habit of expressing experience in words smothers the experience, the realization, the vision with thoughts. The experience is suppressed, the vision is suppressed and only words are left floating in the mind. These very words are our thoughts. These thoughts are very short-lived so before one thought dies away we transform another experience into thoughts. This process continues throughout our lifetimes. And we are so filled with words and so overwhelmed by them that we lose ourselves in them. To give up the habit of wrapping our vision and our experiences in words is to control the birth of thoughts. Please understand this.

I am looking at you, and if I just keep on looking at you without expressing it in words, what will happen? As you are now you cannot even imagine what will happen. There will be a great revolution, the likes of which has never been seen before. Words get in the way and stop that revolution from taking place. The birth of thoughts hinders that revolution. If I keep on looking at you and do not give it any expression in words, if I simply keep on looking I will find during the process that a wonderful and divine grace descends upon me and that a quality of emptiness, of the void, is spreading all around. And in this emptiness, in this absence of words, the direction of consciousness takes a new turning and then I do not see only you but even the one who watches over us all gradually begins to appear. There is a new awakening on the horizon of our consciousness, as if we are waking from a dream, and our minds are filled with pure light and infinite peace.

In the final analysis I wish to say that in this Sadhana Camp we must make this one experiment -- and that is not to allow our vision to be smothered by words. I call this the experiment of right-mindfulness...