Obituary for Swami Yoga Chinmaya, Nov 8, 1942-August 15 2019.
6th body enlightened; 9th level bodhisattva
“Relax into your being
Stop doing so much
Live in nonduality”
These words are his last words to me in April 2019. He was Osho to me since I met him in January 1986 in Kathmandu. He said, “I can offer you intimacy, Bodhicitta.” Carolyn and I tore up our tickets back to America, moved to the Pokhara commune, and have lived with Chinmaya-ji for most of the last 34 years. 10 years ago I asked him, “Swamiji, when you answer me, how much is you and how much is Osho?” He answered, “There is no one here, it is all Osho.”
Swamiji was a different mirror to each person. These are Bodhicitta’s recollections. When Pune One disbanded, he asked Osho “Where should I go?” Osho, “Go home.” Chinmaya, “Where is my home?” He traveled around India and Nepal collecting the small group who became loyal to him and have remained with him for 40 years, to this day. They bought some land in Pokhara, Nepal and started a small commune there, Osho Teerth. Osho called him and his fellow travelers back to Pune in 1987, saying that He did not have long to live and they should be in His presence. After Osho left His body, Chinmaya proposed starting the Osho Neo- yoga Institute in Pune. His plan was a program to move people from the fourth body to the fifth body. His conditions were that he should choose who was acceptable to the program, and that half the people should be on scholarship because most of the Indians could not afford Resort prices. The inner circle rejected his request. He told me, “They do not understand me here.”
A couple of weeks later he and Swami Krisna Saraswati, his personal secretary of forty years, asked me and Carolyn to move to the Himalayas with them. It was an instant YES. A new community was started in Bageswar, Uttaranchal. Between 20 and 30 of us lived there full-time. Hundreds of devotees from all over India, Europe, America, and Japan would circulate through. Chinmaya kept an increasingly private profile. He forbade any photos to be taken of him in the last 20 years. He asked that no mention be made of him or us in Osho publications. He never tape recorded any of his talks nor published any of his remarks.
I remember around the year 2000 when a visitor asked him how Osho’s work in the world was going, he said “Osho’s work is going fantastically. 90% of it does not have an Osho label on it!” The visitor reproached him for not leading camps and being a public figure the way several other prominent sannyasins were. He said “what we are doing in Bageswar is supporting the meditation 90 million people around the planet. You cannot understand what is happening.” He said that the forces that destroyed the commune and Osho were still active in the world, and that the esoteric work would continue to be conducted telepathically amongst those who are able to access it. It is unhackable.
About 2002, on a rooftop in Munsyari, he said to Carolyn and myself, “Osho is as available today as both a continuous energy and a moment to moment guiding intelligence as he was when he was in the body. It is our receptivity that determines how much we receive.”
His main methods:
living with us;
sitting with us at lunch and dinner and for an hour or more after each meal.
We would sit in silence in a circle. Occasionally someone would ask a question.
We would either listen to or watch Osho discourses every other night.
Individual meetings, sometimes several hours long, when we requested and he thought us ready.
He also loved to travel around the Himalayas and would pack us in the van for short trips to view sunsets and sunrises, local beauty spots and places where enlightened teachers had lived. There were 2 to 4 week long trips through to Tibet, Himachal Pradesh, Sikkim, Assam and Kashmir. He had no tolerance for spiritual ego trips and would find ways, devices that would allow people on the trip to leave of their own volition. He took no sides in the political squabbles amongst Osho people. He would often show us videos and discuss other enlightened Masters. Anandamurti was his favorite. He also commented on and shared with us about Krishnamurthi, Meher Baba, Adyashanti, Eckhart Tolle, Tony Parsons, Gurdjieff and Neem Karoli Baba to name a few.
In around 2015 he moved to Delhi, and then to Goa because of his declining health. Hundreds of sannyasins from around the globe continued to visit him though he became increasingly physically inaccessible. In 2016 he picked me up at the airport, and on the way home to the house he said to me “I am just a happening and you are just a happening Bodhicitta. There is nobody here.” He said to me in a meeting that the costume and the mala and the club of sannyasins were no longer necessary for Osho to spread in the world. He made it clear that the transmission, the attunement and synchronization of energy with other people was the essential transmission. That the words, thoughts and understandings came later and did not necessarily require a Pledge of Allegiance to Osho.
The next year I asked him if I was enlightened, he replied “Perhaps, perhaps not.” This is my koan.
This spring I was preoccupied with the world situation, both domestically and internationally. I sent word to him about my concern.
“Wake up into no-mind
Hence all thoughts and concepts disappear
They are the source of the problem”
DIPA MA BELIEVED, unconditionally, that enlightenment—total liberation of the mind and heart—is the purpose of human life and the primary reason for meditation practice. She never tired of reminding her students: “You must practice to know at least one stage of enlightenment. Otherwise you have not made use of your human life.”
In the Theravada tradition, little is written about the actual experience of enlightenment. The reticence of many teachers on this subject is largely to avoid setting up an attitude of striving. This chapter brings enlightenment experiences out into the open, with the aim of showing that there is nothing secret or supernatural about them. Although it might be inferred from these stories that enlightenment can happen rather easily, there are also stories of awakening taking many years or even decades.
While there is no “right way” on this path, and consequently nothing to judge, compare, or anticipate, Joseph Goldstein offers this important caveat: “The experience of enlightenment is about letting go of ‘self.’ Over the years, I’ve seen people who have experienced enlightenment use it to create more self. They attach to the experience and identify with it. This is missing the point, and it can create a lot of suffering.”
My first two three-month retreats were blasting through, “bliss bomb”–type retreats, where I described myself as a kamikaze yogi. But my third three-month retreat was weeping from the first day until the end. At times, I would have such incredible internal aching and tearing apart that I thought I couldn’t sit more than five minutes. At first, when I reported this to Dipa Ma, she suggested I just “note it.”
But finally there was a certain point where I really thought I was going to explode if I sat any longer. Dipa Ma sat down next to me, took my hand, held it and caressed it with love and gentleness, like caressing a baby. While she was doing this, she assured me, “If you make it through this, you will earn great merit.”
Doing this, she gave me an absolute transmission of her confidence and love. My doubt disappeared; I totally believed her words. I went back to the hall and sat on my cushion, and . . . something just opened up. I don’t know how much I should describe of it. I started to have experiences like you see in the classical texts on enlightenment. She was guiding me with special resolutions during this time.
I am grateful that she kept me practicing. Even though for two and a half months I was racked with restlessness and achiness and wanted to “roll up the mat” and go home, she kept me going.
Did you get enlightened?
Dipa Ma came to teach a class at my school for three weeks. At the end of the class, we were to do a weekend intensive retreat with her. The day before the intensive she said to me, “You are going to have a ‘realization experience’.” I wondered, “What is this supposed to mean?”
That night, I meditated for a while, and then I got up because I was getting very sleepy. I went back to my room, and something shifted. I realized I needed to go back and meditate some more, so I went back to meditate, and I got extremely concentrated.
There was simply the watching of my breath. I was noting every microcosm of the rising and falling, every little bit, and I had the ability to watch the intentions of thoughts coming. It was like a bubble that would break, then the thought would be there, then it would pass, and there would be stillness, then another intention of the thought would arise, then break like a bubble on the surface of water and so on. It was not me doing this, because I absolutely had no capacity for that level of concentration. I think it was simply by Dipa Ma’s grace. There was incredible stillness, and a huge amount of space in between thoughts where nothing was going on.
Then there was a huge shift in awareness, as if I went “out” somewhere where attention reversed. There was no body anymore, just the arising and passing away of things. It completely blew me away.
The next day Dipa Ma asked me, “Well, did you get enlightened?” Later, because I was so new at meditation—I didn’t have a background or context for this experience—a lot of fear came up. First there was this incredible insight, then fear arose when I saw that everything was being annihilated moment after moment. My mind became so confused; I didn’t have the ability to watch the confusion, and it was a long time before the experience matured in me. It was three years before I had the desire to meditate again.
Enlightenment was rather matter-of-fact to Dipa Ma’s Indian students. Jack Engler recalls that they practiced within the context of their families and daily life. “When Dipa Ma recognized a certain kind of ripeness in them, she would say, ‘Arrange your affairs, see if you can get two weeks off from the family, and come and stay in this room next to me and just devote yourself for ten or fourteen days to this practice.’ That’s when enlightenment happened to them. That is all the intensive practice they did, and even then, some of them had to return home during that time to take care of family matters.”
Just two or threedays
I took my mother [Dipa Ma’s sister Hema] every evening to the monastery, and once I met a Burmese lady there who told me about her practice at home with her small children. She worked in the day, and she did meditation at night when her children were asleep. Within two months, she said, she finished the first stage [of enlightenment].
So I took that example while I was teaching full time and studying in my master’s program. I got up at 4 AM and meditated until 5:30 AM. I went to school until 3:30 PM, then I took my mother to the monastery. After that I would do my homework until 9 PM. Then I would do walking meditation for an hour with my dog. Then I would sit for another hour until 11 PM. At 11, I went to sleep.
All the time, on the bus to school, during my classes, everywhere, I practiced noting [mentally noting each sensory experience]. After about two or three weeks, Munindra told me to take my vacation and come and meditate. I told him it was impossible to take time off school, and he said, “Well, just two or three days will do.” So I went for Thursday through Sunday. Since there was so little time, I decided to stay up all night Thursday, and I kept meditating into Friday.
On Friday night at about 1 AM, I thought something “went wrong.” In the morning, I told my mother and Dipa Ma that something strange had happened. They started laughing and laughing. They told me it was the first stage, and they were very glad for me.
-Daw Than Myint
Okay, a tiger is coming
On the very first day I met her, Nani [Dipa Ma] gave me meditation instructions and told me, “You can practice at home.” I went home that afternoon and immediately started practicing for twenty days. During the twenty days of meditation, I felt I had a high fever, I felt like a hot iron was penetrating my body. Then I saw snakes everywhere, and tigers were jumping at me. I reported this to Nani, and she told me, “Don’t worry. Don’t take any medicine. You have a fever, but it is not a disease: it will spontaneously leave. Just be mindful of it. Just feel it and note it. When snakes or tigers come, don’t worry. Just notice, ‘Okay, a tiger is coming.’ That is all.”
Then I began having vivid pictures of dead bodies. I saw many, many dead bodies in an arid place, and I had to walk on the dead bodies. I was terrified. Nani said, “Don’t fear. Just make a mental note of ‘seeing.’ These visions are from our many births. What we have done in previous births often comes to mind in meditation.” From her instruction, I noted, “seeing a dead body,” and “walking on dead bodies.” I also kept noting, “I’m seeing in my mind.”
Soon there was just awareness, everything stopped, my mind became clear and peaceful, and I came to awaken. All my pains were eradicated. I came to understand what was my body, what was my mind, and what was the way of meditation. There was no turning back. After twenty days, I left my seat and went out into the world.
This most precious thing
When I was doing my research in Calcutta, Dipa Ma brought her neighbor to me, a sixty-five-year-old woman whose name was Madhuri Lata. She had raised her family, her children were gone, and, unlike most Indian families, she was alone with her husband, with no extended family living in the same household. Her husband had said to her, “You have nothing to do now. This ‘aunt’ of yours, Dipa Ma, teaches this meditation practice. Why don’t you talk with her? It’ll give you something to do.”
Madhuri, who had mild developmental delays, went to Dipa Ma, and Dipa Ma gave her the basic instructions [to place her attention on the rise and fall of the abdomen with each inhalation and exhalation and] to note to herself “rising, falling, rising, falling.” Madhuri said, “Okay,” and started to go home, down four flights of stairs and across the alley to her apartment. She didn’t get halfway down the stairs before she forgot the instructions. So, back she came. “What was I supposed to do?” she asked. “Rising, falling, rising, falling,” said Dipa Ma. “Oh, yes, that’s right.”
Four times, Madhuri forgot the instructions and had to come back. Dipa Ma was very patient with her. It took Madhuri almost a year to understand the basic instructions, but once she got them, she was like a tiger. Before she began to practice, Madhuri was bent over at a ninety-degree angle with arthritis, rheumatism, and intestinal problems. When I met her, after her enlightenment experience, she walked with a straight back. No more intestinal problems. She was the simplest, sweetest, gentlest woman. After she told me her enlightenment story, she said, “All this time, I’ve wanted to tell someone about this wonderful thing that happened to me, and I’ve never been able to share this before, this most precious thing in my life.”
All emotion is from thinking
Despite severe emotional difficulties, a Vietnamese monk, Venerable Khippa-Panno, was able to attain insight with Dipa Ma’s encouragement. In 1969, he had gone on a retreat during which, for five days, he was unable to stop laughing and crying. His teacher, deciding Khippa-Panno had gone mad, told him to stop the retreat and return home. When Dipa Ma heard this, she invited Khippa-Panno to practice with her.
For a whole month, I practiced at her house. She advised me, “You will overcome this difficulty. If everything is noted, all your emotional difficulties will disappear. When you feel happy, don’t get involved with the happiness. And when you feel sad, don’t get involved with it. Whatever comes, don’t worry. Just be aware of it.” On a later retreat, when I felt the craziness come, I remembered her words. I had so much difficulty with the emotions that I wanted to leave the retreat, but I remembered her faith in me, and her saying, “Your practice is good. Just note everything, and you will overcome the difficulty.” With this knowledge of her confidence in me, my concentration got deeper. Soon I came to see that all emotion was from thinking, nothing more. I found that once I knew how to observe the thoughts that led to the emotions, I could overcome them. And then I came to see that all thoughts were from the past or the future, so I started to live only in the present, and I developed more and more mindfulness. . . . I had no thoughts for a period of time, just mindfulness, and then all my emotional difficulties passed away. Just like that! And then I had an experience. I wasn’t sure what it was. It was only a moment, and there wasn’t anyone to confirm it at the time. My emotional problems have never returned. Later, in 1984, when I saw Dipa Ma in America, she took me aside and asked about my meditation. When I told her, she told me that I had completed the first stage [of enlightenment]. She told me like a mother would tell a child. -Venerable Khippa-Panno
The other day, Sarito asked about writing beautiful words about you that she felt she had no right to say, and you encouraged us to express ourselves in the world. Beloved Master, I am not a speaker or writer of beautiful words, still, many times I have experienced sharing myself with people in the world, sharing you, sharing your vision. For that moment of sharing, I become what I am expressing. For that moment I radiate your light flowing through me, as if each time I myself am experiencing you newly and fresh. Beloved Osho, can you please talk about the magic of sharing?
Prem Komal, there is only one magic in the world, and that is the magic of sharing. All else in the name of magic is simply trickery; but sharing belongs to the ultimate truth. Sharing is possible only if you have experienced – in absolute depth – love, blissfulness, ecstasy, and these are not just words to you but your very heartbeat, your very breathing. Then the magic happens. There is no magician, just the magic. You don’t do it, it simply overwhelms you. If there is somebody to receive, open and vulnerable, thirsty and longing, then something invisible starts flowing between the two.
You cannot see it, but you can feel that a connection has happened which is beyond the reach of the mind. Neither can anybody else see it, but if people of understanding are around you, they can see the effects of it. The person who becomes overwhelmed is immediately no longer a person but only a presence, no longer a flower but only a fragrance, no longer a dancer but only a dance.
You cannot catch hold of him, but you can enjoy to the fullest. And the person who has become connected starts melting and merging. There are no longer two persons; there are two bodies and one soul.
In fact, without our knowing there is only one soul of the whole universe. The trees and the birds and the animals, and all that is living, has a universal soul. We are simply parts of it, and our ignorance consists of our thinking of ourselves as separate. That’s what is called the ego.
The idea of separation is ego. The moment that false idea disappears, your whole life becomes a continuous experience of mysteries, miracles, and magic. And without your knowing, those who are thirsty start coming towards you, those who are searching suddenly start feeling a magnetic pull, a charisma, irresistibly. They may not even like to come, but they have to come; it is beyond their capacity to prevent themselves. Once they have felt something of the beyond, then they have no power to go against the flow; then they have to be just part of the flow and allow it to take them wherever it is going.
In a gathering like this, that magic happens every day. You may not give it the name “magic” … because that word has become very contaminated by wrong usage; otherwise it is one of the most beautiful words. There are thousands of eyes here, but suddenly one seeing; thousands of hearts, but suddenly one beating … one harmony, and a silence as if there is nobody. This is the only magic there is.
Prem Komal, you don’t have to learn it; it is not an art. It is not within your capacity to learn it. What is within your capacity is to allow existence to flow through you. You should not stand in the way, that is the only art; you should not block the radiation. You should simply stand aside and let the universal consciousness flow through you, and reach as far as there are people who can receive it.
When we are meeting here – and not just meeting in the ordinary sense but actually meeting, heart to heart, being to being – this overwhelming experience goes around the earth, to all the sannyasins wherever they may be. They may not understand what is happening, why suddenly they have become silent, why suddenly they have started singing or playing on the flute, why suddenly a deep urge has arisen in them to dance. They may not be aware of what is happening. So this gathering is not only the gathering of those few who are actually present here, it is a gathering of all those who have loved me and who have received my love. Wherever they may be, dead or alive, they are part of this gathering, and they will rejoice and sing and dance, and feel grateful to existence.
A great Zen master was getting on in years. Finally, one day a few of his disciples gathered around him, and with long faces asked, “Master, your death is approaching – you have told us that. Now we must ask where would you like us to bury you?”
The old man looked up, and with a twinkle in his eye said, “Surprise me!”
These are the real people, the real magicians. Even death cannot make them sad. They can make fun even of death. What a beautiful man this old Zen master must have been, who could say,
“Surprise me. Let me see what you do when I die. I am not leaving any instructions, I will wait and see. Do something that has never been done. Surprise me – just don’t be repetitive.”
I don’t know what happened later on, because I cannot think myself how to surprise. Whatever you do must have been done thousands of times. The old man has left his disciples in a state of koan – that was his whole life’s teaching.
These people are so strange that even when they are dying they cannot forget their teaching. That was his teaching: giving koans to the disciples. Koans are puzzles which cannot be solved, whatever you do; it doesn’t matter. It is not a question of intelligence, it simply is not possible to solve them.
The moment you realize it, that all your efforts have failed and now you cannot see anything else that is possible, a great silence descends on you. In that silence you are no more. The puzzle remains, but you are solved.
And that’s the whole purpose of a koan. The puzzle will always remain – that’s why the same koan goes on being used for thousands of years, because no koan can ever be solved. But it solves the person. All his problems and doubts and questions and everything disappear. In that utter failure of his mind to solve a small puzzle, the mind stops. It has tried every way; there is no way out. And the moment the mind fails, you encounter yourself … beyond mind, beyond words.
That old man has again given them a koan. He will be gone and they will be sitting there trying to solve the puzzle. How to surprise the old man? Whatever you can think of must have been done before. Millions of people have died and thousands of masters have died. Everything must have been tried; surprise is almost impossible. That was the meaning of the twinkle in his eye – he knows that he is putting you in trouble.
Perhaps you will not be able to surprise him, but in the very effort to find a way out, you may find a way in, you may come to know yourself. His death may become a resurrection for you. In his death you may come to know the eternal, the immortal.
This is the only magic I know of: to have a taste of the eternal and to allow people to share the taste. Those who are ready and ripe, those who are mature and of age, they will immediately start growing. And those who are not yet ripe will have to wait a little.
There is no harm in waiting a little, because time is without any beginning and without any end. It does not matter whether you become enlightened on Monday … because there are only seven days – you can choose any day. These seven days have been chosen because of the seven colors of the rainbow. These are the seven colors of the rays of the sun. These seven days are named after light and color.
Enlightenment is the most psychedelic experience. There is nothing more colorful than enlightenment. There is nothing else that is more of light and more full of delight.
What is it that happens when one becomes awakened?
Nothing special, no big deal; nothing really happens. All happening stops, the world stops. The smoke from the eyes disappears; you start looking at things as they are.
Don’t make much fuss about it. Sooner or later many of you are going to become enlightened. Don’t make much fuss about it. When you become enlightened, just keep quiet. Don’t say anything to anybody – it is nothing to brag about.
When the nearsighted Nancy first met Kazantzakis, she thought he looked like a Greek god. But now that she has been fitted with contact lenses she thinks he looks like a goddamned Greek.
That’s what happens: you start seeing things as they are. Greek gods become goddamned Greeks.
How to go through the journey of Four Bodies – Part 1
It is possible that people don’t know about this journey at all and that all the bodies have their own qualities and nature. To awaken the bodies means to enter them. Soon as the first body is purified you enter the next body. Bodies wake up systematically in a sequence, they are joined together. All bodies get over one by one, and then they all collapse.
First is the isthool sharir (gross body), it will be awakened by hatha yoga – pranayama and yoga. A full-forced hatha yoga will get you entry to the first body. Second body is the bhava sharir, it is awakened by mantra yoga. The day your wakefulness towards the mantra is so absolute that it is mastered, you’ll enter the second body. The third body is sookshma sharir, one cannot enter this body without the bhakti yoga or devotion, when you live the full dimension of devotion with the remembrance of the supreme, filling up the supreme in each breath, then the whole culmination of devotion rises in you and you enter the third body. The Fourth body is manas sharir, it is awakened with raj yoga. It is a way of being a witness sakshi.
Work has to be done on the First body because of the way it is now, it needs to be made free from lethargy. Sleep and eating will be reduced as a result. If one is fond of too much eating, then he is below the first body, which is an animal body. You are roaming with the reservoir of sleeping energy, you have become dense and are not transparent. With the Hatha Yoga, whole of hidden energy will burst out and you’ll be out of the gravity, denseness will be gone and fluidity will be there, in this fluidity will occur mantra yoga.
Dynamic, Kundalini and Nadabrahma meditations come under hatha yoga, if these meditations done 4-6-8 months vigorously or if for a year or two, one can enter the first body and for the first time will experience the inner self not the outwardly self.
Everyone has to go through the Mantra yoga, today too there is a lot of importance of the mantra. Chant anything – Ram or Om or Om Namah Shivaye or Om Osho Namaye or Osho or your own name, but chant with such concentration, wakefulness and understanding that you become the mantra yourself. Chanting om mantra is the best because Om is a complete word, this word is rounded and doesn’t have corners and doesn’t prick. Ram is also good (not the Dashratha’s Ram) Practicing mantra will let you have control over the speech, you’ll understand the mystery of your speech.
Third body is awakened with devotion or Bhakti Yoga, this phase will definitely arrive, and you will become a Meera. Devotion is the result of pure sentiments. Devotion makes you the Supreme’s person, Supreme will accept you. If you have not lived the devotion, you cannot practice the witnessing sakshi. If the devotion is pure, witness will occur. The thoughts will be pure in witnessing.
Fourth body is awakened with raj yoga. In the raj yoga, you have to be a witness every moment, witness to every happening, there is nothing else here except for witnessing and it’ll happen on its own. Witnessing doesn’t occur to anyone because the previous three levels are bad and the unconscious catches you so quickly that you cannot become witness to thoughts, emotions or anything. If all three levels of yours are not awakened, how will you go for the journey to the fourth one? You will turn schizophrenic, you’ll fall sick, whoever tries practice for the fourth or the fifth’s body directly will become neurotic.
For the fifth body, you don’t have to do anything, it becomes the body of the supreme, the body of the soul atmik. If this journey starts, there is no other journey left after this because now you are not there. You are only four bodies, in the fifth one you are finished, the ego completely departs.
You have to go through the four bodies, the ego will be crystallized only with this sequential journey. The practice has to start from the first body, where you are now.
After Hatha Yoga, the mantra will come to you. It will be revealed to you but the most difficult is to enter the first body, people remain standing out of it.
If the hatha yoga is completed you’ll definitely enter the mantra yoga because hatha yoga will throw you into the mantra yoga. When mantra awakens, there will occur such a devotion within you that you’ll want to worship pebbles and stones, will want to touch everyone’s feet. The ego that satisfies will become the nature of the soul, it will dissolve into the witness. People begin wakefulness hosh from here in the fourth body.
If any delusion has set in about your practice then reverse the practice, go back to the first step, complete it to move to the next bodies. I’m pointing to all the friends if the practice has not been fruitful then there is a mistake, and the mistake is that the beginning has not been proper. Everyone has to check within – who needs to start with what body and then start it, i have told the Sutras and the way is this. It is not possible that the practice does not fructify when one has walked through the sequence, it will, it is my guaranty.
How to know what body we are in? – Part 2
It is the quality and the nature of the bodies – If you have come back into the first body, there is lethargy. As it purifies, lethargy will be reduced, sleep and hunger will go down. If you are in the second body, which is a body of mind, here is the distortion of the sentiments, you know it, the crooked thoughts like – killing someone, robbing someone, having sly intentions. Distorted sentiments means to ‘take away than to give’. If this distortion is persistent then your second body has not been purified. Only mantra can purify it. Now you fall back and will practice more for the first body to go to the second body, going up and down like this will go on. When you’ll be crystallized in the first one then only you’ll be free from it, and then you won’t have to come back to it.
Once free from the second body you won’t need the Mantra practice again, free from third body, devotion will be over, no need of any devotional sentiment. In fourth the witnessing will take birth and in the fifth, the soul will be born in you.
Hatha yoga will throw away all the lethargy because lethargy and religion have got nothing do with each other, a lethargic person cannot be on a religious journey. Then mind is very fickle, mind carries a lot of distortions, which goes away with the mantra yoga because all the fickleness will be drunk by the mantra. Thoughts will be stopped, they all will be collected and absorbed in the mantra. And you will have full control over your speech.
All this will go on naturally, nature works up till the fourth body. Sometimes accidentally too people reach the fourth body, after meditation for four days if the journey has been over for the last bodies. The journey of the last life carries only up till fourth body. The fifth body has no such play of the last birth, its practice will only be in the present life. If in this life all your four bodies are purified, if the Raj Yoga has fructified, the old journey will be added and continued in this life. If its the journey of the fifth body then this birth will be the last one, you won’t take a birth again. If there still a journey, it will be in an esoteric way, where there is no need to take up a body.
People become deities Devatas, and live on their deity’s plane Dev yoni. Their journey goes on by helping many people and they are full of compassion. For all of us also there is continued support from some or the other esoteric plane, we cannot do it alone.
On the journey for the fifth body, up till fourth the nature will create obstacles. After fifth all obstacles will be removed because now you have been caught by some esoteric support. Now whatever happens here you won’t be scared, wherever you fall, you’ll rise. This is the state in the fifth body.
After this nothing can be talked about because there are many esoteric talks.
Our understanding cannot go beyond fourth body, the Manas Sharir. There are reasons for that, it is most difficult that someone leaves the first platform, generally the whole life is spent and gets over at the very first platform. There is no progress beyond the gross body. If one is not a practitioner, the understanding to go beyond the gross body won’t be born in him. In the practice we understand the gross body and enter into it. The difference between a practice and non-practice is that when there is any pain one experiences the other body otherwise not, but a practitioner experiences another body without any pain or problem arising.
What is the crisis of the questioner’s here is crisis of everyone, actually the journey to the fourth body remains as it is. it is not that you have gone above any of the bodies, these are four levels of only one body, like a building has four floors. And you have believed the fourth floor to be the last one, but there is a journey beyond it. If any practitioner returns in the practice means he hasn’t gone beyond the fourth body.
First he needs to accept that he goes to the fourth floor and its roots are in the first floor because the building is one, so he goes to the fourth floor and comes back to the first one. This works on the grace, when you are on the first, you get the grace of second and so on, when on fourth you get grace of fifth, when the practitioner cannot understand this and thinks he has reached and there is no further destination. The day this is felt he will fall down because the journey is still on.
If feels there is nothing left to cover and this is fourth and the last destination, so you’ll have to come down from the fourth because you are in the momentum still.
Question : Why does the energy move in circles?
Baba: The manner of practice is that the steps below have to be broken, if you have lived the first body properly, it should be finished, because you have lived it, used it and now it got captivated (taken over) by the next body, then you have lived the second and second got captivated by the third and so on, when this happens then what remains to go back to, in circles? If you are going round in circles it means that you are still left with all four bodies, you go from first to fourth and from fourth to first, your energy is moving in circles otherwise the energy does not move like this.
There is a lack of wakefulness, dedication and faith, there is a lack of practice. One has to look at the first body in a complete wakefulness. Journey from the first to fourth body happens naturally also. But man falls off only when he has not wound up all the bodies. When you are stable in the fifth all these bodies will be wrapped up.
In five bodies there are actually only four, fifth is something else, it is a union of these four. In the fifth body the practitioner is steady, he develops compassion, amiability, love and many other qualities will take birth. Why will he go down now? He will go on to compassion. He will be full of love for the entire cosmos, from every child to ant to mountains. Now the course of his energy will be in a different flow.
Up till fourth body, no one has a center, you are falling rising and falling. When all four bodies rise and dissolve into the fifth body then for the first one finds a center. Then you are crystallized in yourself, and there you cannot experience yourself as a person, no matter how hard the world tries you don’t perceive yourself to be a person because there is no notion to be a person is left anymore. There is only one notion, the notion of the totality. You become the whole samashti, not a person. Then there are journeys of the whole, there is a play of the cosmos after the fifth body – the cosmic body brahma kaya and then the nothingness shunyata.
The role of ego ahankaar in the practice – Part 3
This is the story of many practitioners. If this journey is not carried out in a well-organized way, being on fourth body they feel as if they have reached the sixth or fifth, now they come down, go up and then come down, this irony remains with such practitioners.
There is a huge role of ego (ahankaar) here, an amazing role. A worldly person doesn’t have such a strong ego, really a worldly person has no ego at all. The person who hasn’t touched the fourth body, ego hasn’t touched him only. Your ego lives in many pieces in the worldly life, there is neither ego nor determination in the world. This kind of ego is ready to bow down anywhere, ready to compromise anywhere, anyone can lure your ego for a little money. Is this called an ego? This is no ego, no one is an egoist here and I’ll excuse a worldly person for it. Position, wealth etc. is a cheap ego.
A real egoist is a saint, why is he an egoist, because there can be no journey without an ego. What happens with a saint is the ego begins to experience contentment, because it starts to become integrated. A worldly person’s ego is scanty and scattered. Try and understand what I’m saying here, the ego for the first time births in a saint.
Ego is not a bad thing, it is the ego only that we need to unify, integrate.
In the world, the one who is earning wealth, one in politics, one for a designation, all are trying to crystallize in the ego, get integrated in it, but even after a lot of efforts this doesn’t happen to the people in the worldly quests, ego doesn’t get crystallized, it happens to a very few men but then a derangement starts to set in. Don’t understand it wrongly.
Ego gets crystallized in a practitioner, the journey is not possible without the ego. It is only the ego that does the journey, I practice, and I want to know the supreme, here who is this ‘I’, who wants to know the supreme, wants to gain the supreme?
If you have ever possessed anything, then that only thing is the ego, and it is shallow, so you are suffering its pain because when ego splits, it cannot get the full fun of itself in the pieces. It is in pieces, broken, ready to bow, ready to be sold, ready to diminish, this kind of ego does not get contented.
A saint’s ago is amazingly contented and what is this contentment about? When a saint with his continuous practice reaches the fifth body, internally he starts to feel – ‘I’m a god, I’m everything”. Unless the ego can say this that ‘it is a god’, it cannot be contented. Really it has been a big play (leela), been a big journey for the ego – in the journey of the four bodies, you have given away the first body then second and when given away the fourth body a little bit, you get the fifth body in the form of ego as ‘self’ asmitaa.
But there is a tough wall in between the fourth and the fifth body. It is a wall of the ego itself. From here the dissolution will begin. The energy works up till here, energy works only as far as there is no contentment of the ego. Ego vanishes as the gap of the energy stops – this rise and fall of the energy, from first to fourth body and reverse, this is how the journey of the ego goes, all the superficial play of the ego, it keeps producing the energy in order to satisfy itself.
The integration occurs in the fifth body. In the fifth body the ego has to be crystallized, consolidate. The practitioner feels that he has reached because it is the ego that has to reach, the ego feels the contentment. In the beginning of the fifth body, there is an amazing contentment, which can be its barrier too. The journey halts for many practitioners, it takes many lifetimes for further journey. It requires a grace of Guru and the second important thing that it requires is ‘understanding’.
Now there is no game of the energy in you, rise and fall of the energy becomes a kiddish stuff, now there is nothing except for dying. When anything arrives at its full destiny it begins to be erased. This is the law of this universe; either you are into the process of building up or fading away, when the building process is over, you get into the process of fading away.
If you live with utter wakefulness, the ego builds up as far it can, will reach the role it can. There the ego experiences that it needs nothing, as if it is contented, it is out of everything but it itself is sitting still.
Here the practitioner needs to be very cautious because his ego is crystallized and others have shallow egos, others will be attracted, they will love to hear from the practitioner because they get some contentment out of people with crystallized ego, 99% do not understand this and their marketing starts off, they get into talking out. They fail to break the wall between the fourth and the fifth body. This wall is so intense that breaking is almost a death. The death of ego feels like you are going on committing suicide. The ego has to die and it has been the ego that has bought you up till here, it has made you integrated, reached you a state. The journey now has bought you as far as it could. Now after this, it is the ego that has to disappear. It can disappear.
Now the practitioner has to get into seclusion, talk to no one, no second person should know, it’s a very secret affair. If such a state has built up for someone, he should get away from the people, people will catch you, will flatter you, will get you trapped and can bring you down into the hell. This is the game of nature, it is such a beautiful state and there is a trap here too. Nature traps you in a very sweet way, it will get you to be worshiped and you feel that you have arrived. All is the game of the ego, you have crystallized it so much with the practice that you begin to in-cash it. Here the practitioner will fall, rise and fall again, will experience hell and heaven 2-4 times in a day, but the ego is crystallized enough that even after falling, it won’t stay there, he’ll rise and come back to the same place.
In a saint the same ego gets intensified, gets crystallized and the same ego when erased within you, becomes the soul. The ego departs, melts and the soul will manifest. So long you take the juice out of the ego, the soul keeps sleeping in it. It’s not anything different, believe ego is a sleeping soul, not any other thing. That’s why it has so much power in it. When it starts to crystallize, the man gets specific vibrations around him, the aura abhamandal changes. The ego crystallizes for a worldly man too, but there remains a demand in a worldly man’s ego, so that ego is impotent. But an abstainer sanyasi is an ultimate egoist, it sparkles in their eyes and it should sparkle because their ego has crystallized so much that no one can defer from what they say.
Stronger the practice more the rise in intensity, this intensity has its own beauty. If there is no intensity, there will be no jump, when anything that comes into its completeness, starts to erase. This is natural.
Those who are experiencing rise and fall in the practice, they need to be very watchful. If they collect even four followers for themselves, the followers can spoil the whole life-work for a practitioner. The soul is nourishing like being in the womb. You have to walk very carefully in the ego, like a pregnant woman walks. You need to be alert completely towards yourself, towards your ‘I’. Now your ‘I’ is not an ordinary ‘I”, it is very strong, and you should not have any association with it. Whenever ‘I’ appears you must stand away from it completely, do not take juice out of it and here the ‘I’ is most juicy, because in journeys of four bodies in many lifetimes it has turned absolute now, after millions of years. This can be a fortune and misfortune both.
Once the practitioner crosses the 5th body, he is not there anymore, there is only the soul and the soul gets on to the journey to supreme, it fades away and dissolves into the supreme. Here, there is a thick wall of void shunaya, not material but an incredible wall.
-Baba Purnanand Bharati
Translation from a Hindi Discourse on Baba’s Telegram group
My effort here, Vimal, is to make you drop all future, all hope, all illusion, and just relax in the moment knowing perfectly well that this is the only moment which exists. All else is either memory or imagination. […]
Vimal, the way to understand me is to always remember that I am insisting – from every corner, in every possible way – only on a single target, and that is your innermost being. Whatever I may have said… never be too much concerned with what is said. Be concerned about what it indicates.
I want you to drop all games – worldly games, spiritual games, games that the whole of humanity has played up to now. These games keep you retarded. These games hinder you from growing into consciousness, into your own ultimate flowering. I want to cut away all this rubbish that prevents you.
I want to leave you alone, absolutely alone, so that you cannot take anybody’s help, so you cannot cling to any prophet, so that you cannot think that Gautam Buddha is going to save you. Left alone – utterly alone – you are bound to find your innermost center.
There is no way, nowhere to go, no advisor, no teacher, no master. It seems hard, it seems harsh, but I am doing it because I love you, and the people who have not done it have not loved you at all. They loved themselves and they loved to have a big crowd around themselves – the bigger the crowd, the more they feel nourished in their egos.
That’s why I called even enlightenment the last game. The sooner you drop it, the better. Why not just simply be? Why unnecessarily hurry here and there? You are what existence wants you to be. Just relax.
Excerpt from Om Mani Padme Hum: The Sound of Silence, The Diamond in the Lotus, Chapter Nine
You say, “Accept yourself as you are,” and “Unless you are reborn you cannot enter the kingdom of God.” Please comment on this apparent contradiction.
Divakar, all contradictions are apparent. If you meditate a little bit, you will see that there is no contradiction. I say, “Accept yourself as you are.” And I also say, “Unless you are reborn you cannot enter the kingdom of God.”
Now, you are creating the contradiction by not meditating on it.
The way to be reborn is to accept yourself as you are: this is how one is reborn. You live in a kind of rejection; you don’t accept yourself as you are. It is very rare to find a person who accepts himself – because the moment he accepts himself, he is reborn, he is enlightened.
You don’t accept yourself, you go on rejecting yourself. You are constantly in search of ways of improving your image. You want to become more beautiful, healthier, stronger, famous, creative, this and that. You are not contented the way you are.
It seems so impossible to be contented the way we are, because the mind can always imagine better things. You can have a little longer nose, or a little shorter. You can have a little more intelligence, a little more physical beauty, a little more charisma, a little more psychological integrity, a little more powerful personality. You can always imagine, and your imagination makes you discontented with yourself as you are.
If roses were to think, they would be discontented too, because they would see: “Look in the pond, the lotus flower is so big, and we are so small.” They would feel very, very inferior, they would star suffering from an inferiority complex, and they would start searching for some psychoanalyst. Then small bushes would feel very much depressed, because big trees, cedars of Lebanon, are reaching to the stars, and we are so small. Why has God been so unjust to us?” Then the whole existence would be in a tremendous discontent.
But only man is in discontent. Bushes are happy being bushes, and roses are happy being roses, and grass flowers are happy being grass flowers. Birds are happy being birds – nobody wants to be anybody else.
This contentment is all around if you just look. If you open your eyes you will see contentment showering from every tree, from every star, from every rock. Just remove man from the world, and discontentment is removed.
Why is man discontented? Because he compares. And all comparisons are false, because you are absolutely alone. Like you there is nobody else, so all comparison is false. You can compare one Fiat car with another Fiat car, but you cannot compare a Fiat car with a dog – or can you? Each human being is so unique, it is impossible to compare him. But you go on comparing.
You have been taught to compare. Your whole education depends on comparison, and it depends on comparison because it wants to create a competitive fever in you. The society has not yet known any other way to make you do something, the only way it knows is to create a competitive fever: create a neurosis, create a longing, an ill longing, to be the first. The society has not yet discovered any better way to make you creative. “Compete, compare, defeat – reach first place.” It teaches you conflict, violence.
And to be in that conflict, naturally it teaches you discontentment with yourself – otherwise how will you improve? It gives you great ideals: “You have to be like this.” And then suddenly you look so short, so small, so tiny, so trivial. The ideal is so big, so great, and you are so small. You shrink: a great rejection arises in you, you start hating yourself. This is the whole misery that people are passing through.
I teach you acceptance. There is no need to compete, there is no need to compare, there is no need to be ambitious. Then you become afraid: “if there is no ambition and no competition and no comparison, then how am I going to grow?”
Growth has nothing to do with these things. Growth has something to do with energy; growth is an energy phenomenon. When you don’t compare, when you don’t compete, when you are not ambitious, when you don’t want to be anybody other than who you are, you accumulate much energy – because all that energy that was being wasted in competition and conflict, is no longer wasted. You become a reservoir.
Out of that energy comes creativity. Creativity has nothing to do with competition; it has something to do with overflowing energy. William Blake is right, he says, “Energy is delight.”
When you are overflowing with energy, aglow with energy, aflame with energy, it itself becomes creativity. You start growing, but now the growth has a totally different connotation. It has no goal – it has a source but no goal. Now you are not thinking what to be; you are not following a particular goal, a particular plan. You are such a big river that through your rushing energy you will reach the ocean.
No river is searching for the ocean, but rivers reach the ocean; and no river is competing with any other river, but all rivers reach the ocean. The river reaches the ocean through overflowing water. That very energy is enough to take it to the ocean.
You can become an ocean of creativity if you are contented. Then creativity arises in you, grows in you – not for any ideal, but just because you have too much: you have to share it. You have to sing a song, because the heart is so full and overflowing. You have to pour it into songs. You cannot contain the energy, hence the overflow happens. And that overflow is creativity.
When a tree is overflowing with energy it blossoms in thousands of flowers. Those flowers are just a simple statement from the tree: “Now I cannot contain any more. The colors are too many in me, and the fragrances are so much that I have to burst forth.” The tree is not fulfilling any ideal; it has no goal.
To have a goal is to be miserable, not to have a goal is to be blissful. The person who accepts himself in totality – with not even a slight grudge against himself, not even a slight rejection, not even a shadow of rejection – that man becomes enlightened immediately. Enlightenment has not to be achieved somewhere in the future. If you accept yourself, if you relax into your being, it can happen just this very moment, now, here.
So I say: Accept yourself as you are, because this is the way to be reborn. And I also say: Unless you are reborn, you cannot enter the kingdom of God.
Please remember, the second statement is not for you to create a goal: “I have to be reborn, I have to enter into the kingdom of God.” If it becomes a goal, you have misunderstood me. It is not a goal, it is a consequence. A consequence of what? A consequence of total acceptance: tathata, suchness. “I am this, and I am utterly happy with this.” In that utter happiness and contentment is the miracle, the transformation. You are reborn.
And remember again, I am not saying to use “accept yourself” as a method so that you can be reborn; I am not saying that either, otherwise you have created a goal again. You say, “Okay, if this is the way to become enlightened, if this is the way to enter into the kingdom of God, then I am ready to accept myself.” this is not acceptance. You are still thinking of the kingdom of God, you are still thinking of becoming enlightened. You are still competing with the Buddhas. You are still thinking, “How did this man Gautam Buddha become enlightened, and I have not yet? How dare this man Jesus become Christ, and I am here and I have not yet become Christ?”
Friedrich Nietzsche has said exactly that. He has said, “I cannot accept God, because if there is a God then what am I doing here? And how can anybody else become a God before me? Hence I reject the idea: there is no God.” Because if there has to be a God, then Friedrich Nietzsche has to be first. It is better to reject the whole idea: “There is no kingdom of God, there is no enlightenment.” Otherwise it creates a feeling of great inferiority: “Others have reached, and I have not reached yet. Am I lagging so far behind?”
So please don’t make it a goal. My statement about being reborn is just a consequence. The source is acceptance, and the consequence is entry into the kingdom of God.
But the mind is very cunning – beware of it. The mind can say deep down in you, “So okay, if this is the key then I will use it, but I have to enter into the kingdom of God.” And you have missed in that very cunningness.
Things are very simple. What I am saying is so simple; it has no complexity in it. But you can create complexity. Your mind can create such confusion, such a chaos! And the basic trick, the basic strategy of the mind is to make consequences goals.
Never make any goal, there is none. We are already at the source; we need not be anywhere else.
In deep acceptance you fall back into the source. That very falling back into the source is a rebirth, a resurrection. You disappear as a separate entity and you appear as the mystic union: unio mystica.