From Lemurs to Lamas: Confessions of a Bodhisattva

I have just completed a collection of stories and essays from along the way. Some of the material has already been posted on Sat Sangha Salon but most of it is new. You are free to download and distribute in any non-commercial fashion you wish.

You will find it here:

From Lemurs to Lamas: Confessions of a Bodhisattva

Love Is Being,

Purushottama

Buddham Sharanam Gachchhami – Osho

Beloved Osho,

Is this a question, a realization, or a declaration?

Something beyond forces me to put this on paper; though I am writing this, the words are not mine.

It is past midnight, about five o’clock on the full moonlight night of the Indian month known as “Bhadra the Thursday,” The Guruvar Master’s Day in Indian language.

I am in vipassana meditation, as my eyes open, a dazzling light brightens the room. I cannot keep my eyes open, as the light is too dazzling. After a few minutes, I can open my eyes and I become quite aware.

Two figures are standing before me: one is beloved Bhagwan with folded hands and that gentle, beautiful smile; and the other is Gautam Buddha in Gyan Mudra. It is Buddha’s third body.

He looks at beloved Bhagwan, and after a few moments he touches the feet of Bhagwan and merges with his body, smilingly.

I hear him saying:

“I have fulfilled my promise. I was to come as Maitreya after two thousand five hundred years, and I have come. If you have eyes, you will see me; if you have ears you will hear me; if you have a heart you will feel and recognize me. My third body I had kept in existence to rebirth, to help whoever wanted my help.

“With due respect and adoration, I have to state that I could have merged with Krishnamurtiji, but due to his insistence on being original I could not merge and help individuals through him. I was hopeful, as he was especially prepared for my appearance – but he was adamant. His body suffered a lot due to his resistance to accepting me. He preferred and chose ceaseless pain and suffering for this.

“My third body now cannot remain in existence if it is not accepted for rebirth or merging. The time I had decided for it is coming close to an end so I cannot wait any longer, and hence I am merging my third body with Bhagwan’s energy without disturbing his individuality.

“He is like an ocean; many small and big rivers merge with it, but still the ocean remains, unperturbed. Its identity remains as an ocean without any change.

“In him, all enlightenments – past, present and future – have become alive and active; a unique event that has not happened before, nor will it happen again. Bhagwan is total acceptance, total emptiness, total nothingness, and unbounded compassion. He is both Purna and Shunya incarnated.

“From my third body, I address him as ‘Bhagwan,’ but from now onwards he will not be only ‘Bhagwan Rajneesh,’ he will be ‘Bhagwan Rajneesh, the Buddha Lord Maitreya’ – A Buddha, A True Friend to All.”

Thus saying, Buddha’s third body merged with our beloved, beautiful Bhagwan.

Bhagwan’s radiance was increasing and filled the whole universe. I remember the prophecy of Lama Karmapa, who had predicted this event, but had asked me not to talk about the event till it happened. Now it has happened and flowers have showered.

So let it be known to all, let it be shouted from the rooftops that Bhagwan Rajneesh, the Buddha Lord Maitreya, is here; Buddha has fulfilled his promise.

The light was fading, the full moon was setting slowly in the West with its cool, silent fading light; and in the East the new sun was rising with a light orange glow, silently bringing a new day, and with it a new journey.

Beloved, beautiful Bhagwan slowly, slowly disappeared with a gentle smile and folded hands, leaving me in that gentle morning light with a heart full of gratitude and eyes full of tears.

Beloved Osho, I bow down to you, announcing to the world that Bhagwan Rajneesh, the Buddha Lord Maitreya, is here and the flowers have showered. To date, Masters have declared themselves, but today a disciple declares with gratitude that the Master, the Buddha, a Real Friend, has come with a new radiance to help all.

Beloved Osho, I have nothing to offer – not even a flower – and yet I offer everything. Thus, something is given and something is taken.

Oh beloved sannyasins, devotees and friends who are present here are the blessed ones to hear this declaration and witness this unique event.

Oh sannyasins, rejoice, celebrate and sing, “BUDDHAM SHARANAM GACHCHHAMI;

SANGHAM SHARANAM GACHCHHAMI; DHAMMAM SHARANAM GACHCHHAMI.”

Beloved Osho, I was reluctant to write this to you, but something unknown forces me to write to you. I do not know whether this is right to do or not. Will you please comment on the event?

Govind Siddharth, it is not a question.

It is a realization, and it is a declaration.

Whatever you have experienced was not a dream. Your whole life may have been a dream, but this experience is absolute reality. That’s why you felt an unknown force compelling you to declare it. You had to declare it – it is impossible to hide the truth.

It has not only happened to you alone; there are two more persons present here to whom the same experience at the same time has happened. They are also hesitating whether to declare it or not. The hesitation is natural, because the declaration is so big and you feel so small, but you cannot keep it within you. It is just like a pregnant woman – how long can she hide that she is pregnant? One day she is going to give birth to a child.

Every truth is a living experience.

And the very nature of life is expression, expansion, declaration. Each flower declares it, each morning the sun declares it, each night millions of stars declare it. Of course their language of declaration is different – a flower declares it by its fragrance, the star declares it by its light, the moon declares it by its beauty.

But truth, beauty, good… these three – satyam, shivam, sundaram – are the basic, the fundamental trinity of existence. You cannot hide them.

One feels embarrassed – how to say it? And to say it in a world which is skeptical, in a world where people are deaf as far as truth is concerned, where people are blind as far as beauty is concerned, where people don’t have hearts as far as feeling, sensitivity is concerned… one feels alone to declare such a thing.

But it is not out of egoism – you cannot declare such a thing out of egoism because the ego will feel very embarrassed, and ego does not like to feel embarrassed. It is out of humbleness that one declares such experiences.

I was waiting… out of those three persons, who is going to declare it first? Govind Siddharth has proved really humble, courageous. Whatever he is saying, he has seen – not in sleep, not in dream.

It is true that J. Krishnamurti was prepared for exactly this phenomenon.

Gautam Buddha had promised that after twenty-five centuries he will be coming as Lord Maitreya. Maitreya means ‘the friend’.

Of course, his own body was burned and could not be kept for twenty-five centuries; the technology was not yet developed. Now it is possible. There are ten bodies in the world which are being kept. They are dead, it is very expensive to keep them, but those people were very rich people and they have willed that their bodies should be kept – because science is saying that within ten or twelve years, at the most twelve, we will be able to revive dead bodies. These rich people have allowed their bodies to be kept, so that when the technology is ready to revive them, they can be revived back to life again.

Gautam Buddha had to use a totally different kind of technology – not scientific but occult. The physical body died. But there are other bodies within this body which don’t die, and he has lived with his third body. He cannot be born through a womb; that is impossible, that is against the nature of things. Once you are enlightened, you cannot be born through the natural process, through a womb.

It is his compassion. No one before him has ever tried. Perhaps no one before him had such compassion.

The story is that Gautam Buddha reaches the door of nirvana – and once you enter the door you disappear into the universe. The doors are opened, the doorkeeper welcomes him. But Buddha refuses to enter the door and he says, “I will stay here outside the door, because millions of my fellow travelers are groping in the dark. I will try in every possible way to help them. Unless every living being has passed through the door, I will wait. I am going to be the last.”

This is not just a parable, not just a fictitious story, but something absolutely factual in the world of mysticism. It is not factual in the world of matter, it is factual in the world of the spirit.

J. Krishnamurti was prepared by very learned scholars who had found in all the scriptures – Tibetan, Chinese, Japanese, Indian – the promise of Buddha that after twenty-five centuries he would be coming back: “I will find a way. I cannot come through a womb but I can enter into a living being, can merge my soul with his soul.” When the theosophists found this, they started searching for somebody who could be prepared – in purity, in discipline, in meditation, consciously – so that he can become a vehicle of Lord Maitreya.

They worked really hard on J. Krishnamurti.

He was not the only one they worked on. They had chosen at least five children of immense intelligence, and they worked on all five. One of the five was Nityananda, Krishnamurti’s elder brother. He died; he died because of too much arduous discipline. He was immensely intelligent. He would have become a great scientist, a great philosopher, but he was not meant to become a great mystic – and perhaps not a vehicle of Gautam Buddha.

Training those five – and when Nityananda died, the four – slowly it became clear that Krishnamurti was the best out of the four. One was Raj Gopal, who was made personal secretary to J. Krishnamurti. And he betrayed J. Krishnamurti because he carried that resentment for his whole life. He was chosen for the same purpose, and finally he was just made a personal private-secretary. He was angry, resentful, but he didn’t show it.

He was the managing trustee of all the properties that belonged to the organization which was created for Krishnamurti – its name was “The Star of the East.” The royalties for all of Krishnamurti’s books were going to Raj Gopal. And just five years ago, he simply betrayed J. Krishnamurti. He simply said, “You have nothing to do with the organization, the money, the books, the royalties.” At the age of eighty-five, Krishnamurti had to begin again from ABC.

This man, Raj Gopal, must have had a tremendous patience, because for sixty years he kept the resentment repressed in himself, waiting for the right moment when Krishnamurti was so old that he could not do anything. At that moment he would desert him. He took away all the assets of Krishnamurti Foundation – he was the head of the foundation – and Krishnamurti was left, at the age of eighty-five, just a beggar.

Another boy who was trained was a German. Seeing that he was not going to be chosen, he behaved just like a German: he created a new organization and revolted against the theosophical movement, created a split in the movement. And the German section of the theosophical society became a separate party. He became the leader of it, hoping that he would compete with J. Krishnamurti not understanding at all that these matters are not of competition.

Krishnamurti himself, after years of training and discipline… rather than becoming pure, rather than becoming a right-vehicle, he became so hateful towards all the ringleaders who were torturing him – telling him to fast, telling him to wake up early in the morning at three o’clock, have a cold bath at three o’clock – with all good intentions, but they never realized the fact that you cannot make anybody a Gautam Buddha. It is not a question of training. However good the intentions are, the result is going to be a disaster.

When Krishnamurti reached the age of twenty-five, they gathered the chief leaders of the theosophical movement in Holland, where Krishnamurti was going to declare that Gautam Buddha had entered into him and he has become the world teacher.

But he was a sincere man. Gautam Buddha did not enter. If he had been a man like the pope or

Ayatollah Khomeini he could have said, “Yes, Gautam Buddha has entered in me and I am the world teacher.” But he refused. He said, “No Gautam Buddha has not entered in me, and I am not the world teacher. Not only that, I am not going to be a teacher at all.”

It was such a shock to the six thousand leaders of the movement who had come from all over the world. They could not believe it – they had prepared this man, they had fought for this man in the courts, they had done everything that was possible to give him the best education. He never gave an indication that he was unwilling. And at the last moment, when he stood up, he declared, “I dissolve the organization, ‘The Star of the East’. I am not the world teacher.” It was a reaction. You cannot force anybody into paradise. A forced paradise will become hell, because the basic element of freedom is missing.

Gautam Buddha’s third body has been hovering around the world to find someone to become a vehicle, so that whatever he said twenty-five centuries ago can be updated, resurrected, made fit for the modern man – for the new man who is going to be born.

In twenty-five centuries so much dust has gathered that unless something absolutely fresh begins…

There are millions of Buddhists, there are thousands of great Buddhist monks; it looks simply absurd that he should not choose a vehicle from these people. It will be just natural and logical to choose a Dalai Lama or a great Buddhist monk, learned.

But you have to remember – that is one of my basic emphases – that these people cannot be chosen, because they are still hanging on to the Buddha that was twenty-five centuries ago. To choose them as vehicles is just meaningless; they will be repeating the same.

I love Gautam Buddha as I have not loved any other master, but my love is not blind. I have criticized him as severely as possible. I have praised him when I have found him right – right for today, right for tomorrow, right for the new humanity to come. And I have criticized him severely whenever I have found that he is twenty-five centuries old, still carrying conditionings, rotten ideas which are of no use for the new man, but will be a great hindrance.

Govind Siddharth must have been puzzled seeing what he has seen, because I would appear to be the last man that Gautam Buddha would choose to be a vehicle.

But this is the beauty of Gautam Buddha: he understands that the message has to be for the present and for the future, that he needs an absolutely fresh being – unattached to any old tradition, his tradition included – a man absolutely untraditional, unorthodox. A man of today, as fresh as today’s rose – even if the man goes many times against the teachings of the old Buddha.

I was not going to declare it for the simple reason that then it would become difficult for me to criticize the old man. So I was keeping completely aloof, so that my freedom and my independence are not in any way curtailed.

I have my own message.

If Gautam Buddha finds that my message has the essentials of his message too, then it is his choice.  It is not a burden on me. I will go on criticizing him whenever I find anything that is not right for human growth in the future.

But Govind Siddharth’s difficulty was that he could not keep it a secret. One of the most difficult things in the world is to keep a secret – and such a secret!

But I will remain exactly the same as I am, no compromise. Gautam Buddha and all the masters of the past can choose me as their vehicles, but I will not allow any pollution. My message will remain my message.

Yes, they can… and Govind Siddharth says it rightly: The river can fall into the ocean; thousands of rivers can fall into the ocean – they don’t make the ocean sweet. They themselves become salty.

Gautam Buddha has chosen me as his vehicle because it was difficult now to keep hanging around in his third body anymore. Twenty-five centuries have passed; in fact a few more years have passed. He had to choose, but he has chosen a person who has his own message. It will surely be beautiful if it coincides with his essentials, but if it does not coincide, then I am going to be as hard on him as I have been before. It will not make any difference.

I am not going to be his voice; I am going to remain my voice.

But what Govind Siddharth has seen is a tremendous experience, a great realization.

There are two more persons present here – if they gather courage, then their questions will be coming. If they cannot gather courage, then they will always remain burdened with a secret. It is better to bring it in the open and be free of it – and anyway it is in the open, Govind Siddharth has done almost 99.9 percent of the work. Nothing is left for you.

Anybody who has been close to me has felt it many times, that I bring Gautam Buddha, his life, his stories, more than those of anybody else to illustrate some of my ideas. Gautam Buddha comes very close to me. The difference is not of twenty-five centuries – maybe only twenty-five centimeters – but the difference is there.

I am not a person who compromises.

I will not be compromising with Gautam Buddha either, but whatever is ultimate truth is nobody’s possession, neither Gautam Buddha’s nor mine. Only the non-essentials are different; the essential is always the same. And my effort is to cut all non-essentials and give you only the pure, essential message, because only the essential religion is going to survive in the future. The non-essential rituals are all going to be dead.

With this century ending, there will be a religiousness in the world but no religions.

Perhaps he has chosen a right man.

And he has also chosen a right man in Govind Siddharth to declare the fact. I was not going to declare it, because declaration from my side brings a certain compromise, as if I have become a vehicle of somebody else’s message.

I am nobody’s vehicle. In fact, my message and Gautam Buddha’s message are almost parallel – so parallel, so similar that it can be said that he was my vehicle or it can be said that I am his vehicle. But it is not going to change my approach in any way. Now I will be even harder on Gautam Buddha, so that only the most essential and the purest part of him reaches to humanity in the future.

-Osho

From The Osho Upanishad, chapter 35.

There is a related post concerning Govind Siddharth’s meeting with the 16th Karmapa at Osho and the 16th Karmapa.

Copyright© OSHO International Foundation

An MP3 audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

Stilling the Mind vs. No-Mind – Osho

There has been a long misunderstanding about these two things: KEEPING THE MIND STILL and MINDLESSNESS. There have been many people who have thought that they are synonymous. They appear to be synonymous, but in reality they are as far apart as two things can be, and there is no way to bridge them.

So first let us try to find the exact meanings of these two words, because the whole of Ta Hui’s sutra this evening is concerned with the understanding of the difference.

The difference is very delicate. A man who is keeping his mind still and a man who has no mind will look exactly alike from the outside, because the man who is keeping his mind still is also silent. Underneath his silence there is great turmoil, but he is not allowing it to surface. He is in great control.

The man with no mind, or mindlessness, has nothing to control. He is just pure silence with nothing repressed, with nothing disciplined — just a pure empty sky.

Surfaces can be very deceptive. One has to be very alert about appearances, because they both look the same from the outside — both are silent. The problem would not have arisen if the still mind was not easy to achieve. It is easy to achieve. Mindlessness is not so easy to achieve; it is not cheap, it is the greatest treasure in the world. Mind can play the game of being silent; it can play the game of being without any thoughts, any emotions, but they are just repressed, fully alive, ready to jump out any moment. The so-called religions and their saints have fallen into the fallacy of stilling the mind. If you go on sitting silently, trying to control your thoughts, not allowing your emotions, not allowing any movement within you, slowly slowly it will become your habit. This is the greatest deception in the world you can give to yourself, because everything is exactly the same, nothing has changed, but it appears as if you have gone through a transformation. The state of no-mind or mindlessness is just the opposite of stilling the mind — it is getting beyond the mind. It is creating such a distance between yourself and the mind that the mind becomes the farthest star, millions of light years away, and you are just a watcher. When the mind is stilled you are the controller. When the mind is not you are the watcher. These are the distinguishing marks.

When you are controlling something you are in tension; you cannot be without tension, because that which is controlled is continuously trying to revolt against you, that which is enslaved wants freedom. Your mind sooner or later will explode with vengeance.

A story I have loved … In a village there was a man of a very angry and aggressive type, so violent that he had killed his wife, for something trivial. The whole village was afraid of the man because he knew no argument except violence.

The day he killed his wife by throwing her into a well, a Jaina monk was passing by. A crowd had gathered, and the Jaina monk said, “This mind full of anger and violence will lead you to hell.”

The situation was such that the man said, “I also want to be as silent as you are, but what can I do? I don’t know anything. When anger grips me I’m almost unconscious, and now I have killed my own beloved wife.”

The Jaina monk said, “The only way to still this mind, which is full of anger and violence and rage, is to renounce the world.” Jainism is a religion of renunciation, and the ultimate renunciation is even of clothes. The Jaina monk lives naked, because he is not allowed to possess even clothes. The man was of a very arrogant type, and this became a challenge to him. Before the crowd he threw his clothes also into the well with the wife. The whole village could not believe it; even the Jaina monk became a little afraid, “Is he mad or something?” The man fell down at his feet and said, “You may have taken many decades to reach the stage of renunciation … I renounce the world, I renounce everything. I am your disciple — initiate me.” His name was Shantinath, and shanti means ‘peace’. It often happens … if you see an ugly woman, most probably her name will be Sunderbhai, which means ‘beautiful woman’. In India people have a strange way … to the blind man they give the name Nayan Sukh. Nayan Sukh means ‘one whose eyes give him great pleasure’. The Jaina monk said, “You have a beautiful name. I will not change it; I will keep it, but from this moment you have to remember that peace has to become your very vibration.” The man disciplined himself, stilled his mind, fasted long, tortured himself, and soon became more famous than his master. Angry people, arrogant people, egoistic people can do things which peaceful people will take a little time to do. He became very famous, and thousands of people used to come just to touch his feet.

After twenty years he was in the capital. A man from his village had come for some purpose, and he thought, “It will be good to go and see what transformation has happened to Shantinath. So many stories are heard — that he has become a totally new man, that his old self is gone and a new, fresh being has arisen in him, that he really has become peace, silence, tranquility.”

So the man went with great respect. But when he saw Muni Shantinath, seeing his face, his eyes, he could not think that there had been any change. There was none of the grace which necessarily radiates from a mind which has become silent. Those eyes were still as egoistic — in fact they had become more pointedly egoistic. The man’s presence was even more ugly than it used to be.

Still, the man went close. Shantinath recognized the man, who had been his neighbor — but now it was beneath his dignity to recognize him. The man also saw that Shantinath had recognized him, but he was pretending that he did not. He thought, “That shows much.” He went close by Shantinath and asked, “Can I ask you a question? What is your name?”

Naturally, great anger arose in Shantinath because he knew that this man knew perfectly well what his name was. But still he kept himself in control, and he said, “My name is Muni Shantinath.”

The man said, “It is a beautiful name — but my memory is very short, can you repeat it again? I have forgotten … what name did you say?” …

This was too much. Muni Shantinath used to carry a staff. He took the staff in his hand he forgot everything — twenty years of controlling the mind — and he said, “Ask again and I will show you who I am. Have you forgotten? — I killed my wife, I am the same man.”

Only then did he recognize what had happened … in a single moment of unconsciousness he realized that twenty years have gone down the drain; he has not changed at all. But millions of people feel great silence in him … Yes, he has become very controlled, he keeps himself repressed, and it has paid off. So much respect and he has no qualification for that respect — so much honor, even kings come to touch his feet.

Your so-called saints are nothing but controlled animals. The mind is nothing but a long heritage of all your animal past. You can control it, but the controlled mind is not the awakened mind.

The process of controlling and repressing and disciplining is taught by all the religions, and because of their fallacious teaching humanity has not moved a single inch — it remains barbarous. Any moment people start killing each other. It does not take a single moment to lose themselves; they forget completely that they are human beings, and something much more, something better is expected of them. There have been very few people who have been able to avoid this deception of controlling mind and believing that they have attained mindlessness.

To attain mindlessness a totally different process in involved: I call it the ultimate alchemy. It consists only of a single element — that of watchfulness.

Gautam Buddha is passing through a town when a fly comes and sits on his forehead. He is talking to his companion, Ananda, and he just goes on talking and moves his hand to throw off the fly. Then suddenly he recognizes that his movement of the hand has been unconscious, mechanical. Because he was talking consciously to Ananda, the hand moved the fly mechanically. He stops and although now there is no fly, he moves his hand again consciously.

Ananda says, “What are you doing? The fly has gone away …”

Gautam Buddha says, “The fly has gone away … but I have committed a sin, because I did it in unconsciousness.”

The English word ‘sin’ is used only by Gautam Buddha in its right meaning. The word ‘sin’ originates in the roots which mean forgetfulness, unawareness, unwatchfulness, doing things mechanically — and our whole life is almost mechanical. We go on doing things from morning to evening, from evening to morning, like robots.

A man who wants to enter into the world of mindlessness has to learn only one thing — a single step and the journey is over. That single step is to do everything watchfully. You move your hand watchfully; you open your eyes watchfully; you walk, you take your steps alert, aware; you eat, you drink, but never allow mechanicalness to take possession over you. This is the only alchemical secret of transformation.

A man who can do everything fully consciously becomes a luminous phenomenon. He is all light, and his whole life is full of fragrance and flowers. The mechanical man lives in dark holes, dirty holes. He does not know the world of light; he is like a blind man. The man of watchfulness is really the man who has eyes.

– Osho

From The Great Zen Master Ta Hui, Chapter 28

An audio file of this discourse can be downloaded from Osho.com, or you can read the entire book online at the Osho Library.

Many of Osho’s books are available online from Amazon.com and in the U.S. from OshoStore-Sedona and Osho Here and Now.

The Silence Between Exhalation and Inhalation – Jean Klein

Feel your feet in contact with the ground. Feel yourself erect, straight, vertical. Move your neck slightly back, so you feel that the cervical region is a prolongation of the rest of your spinal cord. Be aware of the position of your shoulders and shoulder blades. The slightest rising up of the shoulders is a defense. Feel your nostrils. Feel the entrance to your nostrils. Fell the coming and going of the breath several inches in front of the entrance to the nostrils. Do not control the breath or have any pretension of being an observer. Feel the expansion of the breath in the upper part of your torso, on the level of your collarbones. Be completely one with the coming and going of the breath, which is localized on the level of the collarbones. Then feel the expansion of the breath a little lower, in the center, the middle part of your trunk. Now completely ignore the upper part. Be one with coming and going of the breath. Then feel the expanding of the breath in the lower part, the abdominal region. Ignoring the upper and middle regions, go knowingly into the process. Then inhale with all of the regions: lower, middle, upper part; exhale upper part, middle part, lower part. The inhalation and the exhalation take place exclusively through the nostrils.

Let the exhalation go completely to the end. Sometimes you think that you are at the end, but there is still some residue. So go to the very end of the exhalation, but without forcing the air out. Then be completely attuned to the silence after the exhalation, and wait for the inner need of the body to inhale. Feel the exhalation and inhalation several inches in front of the nostrils. There must be no intention in the frontal region of the brain. It then is completely relaxed. There is no rising up of the shoulders. Keep them down, knowingly. There are no gaps or stops and starts in the inhalation and the exhalation; it is one steady flow, from the beginning to end, the same intensity. You live from moment to moment; there is no anticipation to an end. You follow from moment to moment. Be aware during the inhalation that it is not a grasping, a taking. And let the exhalation completely die in silence. There is a moment when there is a forgetting of the inhalation and exhalation, and awareness is in identity with the silence between exhalation and inhalation. Be this identity with the silence.

Jean Klein

from Open to the Unknown – Third Millennium Publications, 1992

To read more from Jean Klein see:  https://o-meditation.com/category/jean-klein/