OSHO Bhagwan - 3 - Previous Life as Zhuangzi - 3

◎Jade Tablet - 06 - 32

◎The Vertical Path of Youth - 32

◎Zhuangzi - 3

7. Zhuangzi's Seven Chakras

The emperor of the Southern Sea was named Shu, and the emperor of the Northern Sea was named Hu. Once, they met in the land of Hundun (Chaos), who ruled the center of the world. Being well-received by Hundun, Shu and Hu decided to repay his kindness by boring one hole in Hundun each day. By the seventh day, Hundun died.

There is an explanation that the seven holes refer to the seven orifices: two eyes, two ears, two nostrils, and one mouth, totaling seven. However, in reality, they represent the seven chakras. Mastering the seven chakras inevitably leads one into the world of death.

8. Zhuangzi's Steps to Awakening

First, the steps to awakening of Nü Yu:

On the third day of my practice, I was able to transcend this world (Tianxia).

Continuing this practice for another seven days, I was able to transcend matter.

Continuing this practice for another nine days, I was able to transcend life. Having already transcended life, I attained illumination (Chaoche: great enlightenment like the sudden illumination of the morning sun. Did I see the central sun?).

After attaining illumination, I became solitary existence (Dú Cún).

Becoming solitary existence, ancient and present disappeared (in a timeless world, past, present, and future become one "now here"), and after ancient and present disappeared, I entered the world of non-birth and non-death, where there is no distinction between death and life.

(Zhuangzi, Chapter 6: Dà Zōng Shī)

"Solitary existence" (独存 - Dú Cún) is a technical term in Kundalini Yoga. There is a state of realizing that nothing exists in the universe other than oneself, and this state of oneness is called Kaivalya (isolation, aloneness).

Next, the explanation of Ying Ning (攖寧) follows:

Those who kill the living have no death; those who give birth to the living have no life.

The Tao is that which sends nothing away, welcomes nothing, destroys nothing, and creates nothing.

Its name is Ying Ning (攖寧). Ying Ning is that which is formed after disorder.

(Zhuangzi, Chapter 6: Dà Zōng Shī)

Here, it is the standpoint of being unified with the Tao. The Tao kills the living but has no death; the Tao gives birth to the living but has no life. (Life is a part of death, and in that sense, life is the same as death – the standpoint of the vertical path.)

This is a standpoint that does not distinguish between death and life because life is contained within death.

9. I Rest in Death

The Great Nature

gives me a body to carry me on the earth,

gives me life to toil,

gives me old age to rest,

gives me death to repose.

(Zhuangzi, Chapter 6: Dà Zōng Shī)

Therefore, he also says this:

The True People of ancient times did not rejoice in life and did not detest death. They did not rejoice in going forth from life to death, and they did not reject entering from death to life.

(Zhuangzi, Chapter 6: Dà Zōng Shī)

Ultimately, for Zhuangzi, death provides more rest than life and is more desirable. And above all, it is freedom to enter from life to death and to go forth from death to life.

Death being more central than life, and placing the Tao at the center, is the standpoint of the vertical path.

OSHO Bhagwan - 3 - Previous Life as Zhuangzi - 2

◎Jade Tablet - 06 - 31

◎The Vertical Path of Youth - 31

◎The Use of the Useless

 

4. The Use of the Useless

OSHO Bhagwan speaks of the use of the useless here:

Only a small mind is consistent.

The narrower the mind, the more consistent it becomes.

When the mind is vast,

everything is included in it:

light and darkness,

God and the Devil,

all in their total glory.

If you can understand

this mysterious process of life moving through opposites,

this dialectical process where opposites help each other, balance each other,

create the rhythm, create the background,

only then will you be able to understand Chuang Tzu.

(From The Empty Boat (Vol. 2) by Bhagwan Shree Rajneesh, Merkmalsha, pp. 49-50)

OSHO Bhagwan here describes the use of the useless as "the process where opposites help each other, balance each other, create the rhythm, create the background."

Now, there is a gap between moments in time. Regarding this gap between moments, OSHO Bhagwan (from Yoga: The Alpha and the Omega, Vol. 10) gives a seemingly mysterious explanation that can be understood as, "It is because of this gap that the entire phenomenon, the entire world, can return to nothingness in an instant." Just as there is space between atoms, there is this gap, and through this gap, the entire world, the entire reality, becomes nothing. He also says that Patanjali was able to say this because he saw this scene of becoming nothing.

Everything comes from nothing and disappears into nothing. This refers to emptiness (空 - kū), which, in addition to the Buddhist concepts of śūnyatā (emptiness of inherent existence) and anitya (impermanence), hints at the ātman (self) progressing towards the path of Nirvana.

If this reality, this entire world, comes from nothing and returns to nothing, then it is useless, wasteful, the epitome of inefficiency, without merit. In other words, this reality, this entire world, is useless, but it is useful only for you, the observer, to awaken.

5. Social Success is the Greatest Failure

OSHO Bhagwan speaks of Zhuangzi:

Look around.

Look at successful people –

politicians, rich people, great industrialists.

What has happened to them?

Don’t look at their possessions;

look directly at them.

Because if you look at things you will be deceived.

Things don’t get stomach ulcers;

cars don’t suffer from heart attacks;

mansions are never hospitalized.

So don’t look at things;

you will be deceived.

Look at people.

Look directly at the person,

after you have taken away all his possessions.

Then you will feel the poverty there.

Then even a beggar will look rich.

Then, as far as life is concerned,

even a poor man may be far richer.

Success fails.

Nothing fails like success,

because the successful person misses life;

he misses everything.

The successful person is really a cheap buyer;

he throws away the real for the false;

he throws away his inner diamond

for colored pebbles lying on the beach.

He goes on collecting pebbles and loses the diamond.

The rich man is the loser, the successful man is the failure.

But you look with the eyes of ambition;

you look at the possessions.

You don’t look at the politician, you look at his post,

his ministership, his power.

You never see the utterly impotent man sitting there,

who has missed all.

You never see the man in whose eyes

even a glimpse of joy never happens….

He has purchased power,

but in that purchase he has lost himself.

And it is all a cheap bargain.

(From The Empty Boat (Vol. 2) by Bhagwan Shree Rajneesh, Merkmalsha, pp. 68-69)

6. Machinations (機心 - Jīxīn)

Generative AI, PCs, and smartphones also hinder human awakening. The mind that uses generative AI, PCs, and smartphones is called jīxīn (machinations).

Jīxīn appears in Chapter 12, "Heaven and Earth," of the outer chapters of the Zhuangzi.

If you use machines, the work you rely on machines for will inevitably increase. As a result, people become accustomed to the convenience of machines, constantly direct their attention outwards, and only pursue non-essential gains and losses, merits and demerits. This is jīxīn.

In this way, energy and time are saved, and originally, this energy and time should be directed inwards through meditation. However, the opposite tends to happen: people become inclined to only think about achieving effects without using more energy and time, without effort.

OSHO Bhagwan - 3 - Previous Life as Zhuangzi - 1

◎Jade Tablet - 06 - 30

◎The Vertical Path of Youth - 30

◎Attaining the Ultimate through Zazen and Wandering Freely

OSHO Bhagwan himself did not say that his previous life was Zhuangzi, but Dantes Daaji declared that OSHO Bhagwan's previous life was Zhuangzi.

Zhuangzi's way of life was to wander and play freely in this world and the next, carrying the experience of having reached the ultimate through the Taoist Zazen (sitting meditation) of the vertical path. Despite knowing the need to bring forth disciples who were awakened to the Tao, he was not particularly enthusiastic about that aspect, even though he deliberately presided over a meditation commune.

The individual episodes in Zhuangzi, perhaps due to a lack of explanation, feel somewhat unsatisfying. They are not as mystical as some passages in the Laozi's Tao Te Ching, and therefore tend to be regarded as not very spiritual and lacking profoundness.

Furthermore, Zhuangzi is said to be philosophy, but he was not a philosopher. He was a master of Taoist Zazen meditation, and his writings are records of his meditation. The Tao consists of countless fragments, and Zhuangzi emerged from a small number of essential fragments within it.

And the figure of a person living the ultimate Tao is Xiāoyáoyóu (wandering freely). Only those who have thoroughly explored the world of death know it.

OSHO Bhagwan's life, as someone who had thoroughly explored the world of death, seems to have been truly Xiāoyáoyóu. He somewhat neglected the development of his disciples, displayed 96 Rolls-Royces, and in his later years indulged in reading while giving fewer lectures.

Now, the evidence for Zhuangzi as a fully liberated being can be seen in the following points:

1. Wandering Freely (逍遥遊 - Xiāoyáoyóu)

Summary:

If one embodies the will of Heaven, controls the world through the six qi, and wanders endlessly, what more would they rely on?

The Perfected Person (至人 - Zhìrén) lives knowing Nirvana, so they are without self; the Spiritual Person (神人 - Shénrén) lives by the will of Heaven and the spirits, so they have no accomplishments; the Sage (聖人 - Shèngrén) lives where there is nothing, so they have no name.

Note: Six Qi (六気 - Liù Qì): Six kinds of energy existing between heaven and earth. Yin, Yang, Wind, Rain, Obscurity, Brightness. Or: Cold, Heat, Dryness, Humidity, Wind, Fire.

The phrase "controls the world through the six qi" indicates the use of psychic abilities, and the state of "wandering endlessly" is Xiāoyáoyóu, the pinnacle of the vertical path.

(Zhuangzi, Chapter 1: Xiāoyáoyóu)

2. Not Dreaming While Soundly Asleep

Not dreaming while soundly asleep was also a theme in the Upanishads.

The True People of ancient times did not dream while sleeping and had no worries when awake.

Their food was not delicacies, but their breath was very deep; the breath of the True Person comes from the heels, while the breath of the multitude comes from the throat.

Those who submit speak as if spitting out words, and those who are attached and greedy have shallow heavenly mechanisms.

(Zhuangzi, Chapter 6: Dà Zōng Shī)

3. The State of the Ultimate Tao

Then Guang Chengzi advised as follows:

The essence of the Ultimate Tao is obscure and indistinct;

The extreme of the Ultimate Tao is silent and dark.

Neither see nor hear;

Embrace the spirit and be still, and your form will naturally correct itself.

(Zhuangzi, Chapter 11: Zài Yǒu)

The ultimate is obscure and indistinct, silent and dark, and cannot be expressed in words. However, if one becomes one with the ultimate, one's body will naturally become correct.

OSHO Bhagwan - 2 - Previous Life in Atlantis

◎Jade Tablet - 06 - 29

◎The Vertical Path of Youth - 29

◎The Promise to Establish a Meditation Commune

Amenti was the central government office and supreme temple of ancient Atlantis. Amenti was the palace of the gods in the theocratic Atlantis, and in its innermost sanctuary were twelve superhumans or leaders, centered around Thoth. They embodied organized religion. And there was another, Dantes Daaji, as the thirteenth superhuman.

At that time, Dantes Daaji was a friend of OSHO Bhagwan, and it is said that OSHO Bhagwan made a promise to build a meditation commune upon his rebirth in the modern era, 12,000 years later. This comes from the tradition of Dantes Daaji.

OSHO Bhagwan's creation of the meditation commune was not merely a whim of this lifetime but the fulfillment of a promise from the Atlantean era.

It was probably around this time that OSHO Bhagwan actually achieved great enlightenment by following the terrifyingly difficult path of attaining enlightenment without a guru (spiritual teacher). He boasts about this himself in his writings. To become enlightened alone, a solitary Buddha, is so rare and extraordinary.

Furthermore, the only significant references to Atlantis are found in Plato's Timaeus or the readings of Edgar Cayce.

OSHO Bhagwan - 1 - From Three Previous Lives to the Commune

◎Jade Tablet - 06 - 28

◎The Vertical Path of Youth - 28

◎Clues to OSHO Bhagwan

OSHO Bhagwan did not have any written works; only transcripts of his lectures exist. Strictly speaking, there is no deductive or systematic exposition of the ultimate reality. However, the scope of his references is broad, encompassing most of the world's religions. It is even considered a characteristic that he rarely mentioned Western alchemy.

Therefore, someone attempting to engage with OSHO Bhagwan's work for the first time might be overwhelmed by its vastness, like the foothills of Mount Fuji. Thus, I would like to examine OSHO Bhagwan by looking at the flow from his previous lives to his present existence.

It should be noted that OSHO Bhagwan published a book called "Zen Manifesto" in his later years and promoted Zen. However, he was by no means a Zen master but a thorough Kundalini Yogi. Therefore, he is classified as an enlightened person of the vertical path.

If one reads OSHO Bhagwan's discourses without prior knowledge, one might feel that there is something wonderful about this person. While sometimes verbose, there are also startling statements. However, it is unlikely that one would be particularly inclined to go to Oregon or Pune in India, wear orange clothes, and become his disciple.

One vaguely gets the impression that he was not particularly disciple-focused and was somewhat capricious.

In OSHO Bhagwan's lifetime, some people may have gone to the commune seeking an environment of free sex and drug-free living, but what about now?

Now, the range of his discourse is wide, from Taoist Inner Alchemy to Sufism, the Upanishads, Christianity, Tibetan Tantra, Kundalini Yoga, Zen, and Vipassanā. It is unlikely that many people can fully grasp the entirety of his teachings as he intended.

Furthermore, the highlight of his spiritual theory is the theory of the seven bodies. The meditation methods for the foundation of the seven bodies were revealed by Dantes Daaji, but the details were not clarified. However, it can be said that the ramifications of the seven bodies would not have become clear without OSHO Bhagwan.

It can probably be said that the outline of the seven bodies has only become comprehensible through the combined contributions of Dantes Daaji and OSHO Bhagwan.

To understand why OSHO Bhagwan, whose entire picture is difficult to grasp, devoted himself to building a meditation commune in this lifetime, focusing on the theory of the seven bodies, it is necessary to look at his previous lives and his present existence.

In particular, focusing on three previous lives and his present life will likely make it easier to understand.

He did not speak of his previous life in Atlantis. However, as promised in Atlantis, he created a meditation commune and had a significant impact on the world in the 1970s and 1990s.

He also did not speak of his previous life as Zhuangzi, but his way of life was that of Zhuangzi himself.

And he spoke of his previous life as a Tibetan Buddhist monk.

And it must not be forgotten that OSHO Bhagwan's father was a remarkable person who could sit in meditation for four to five hours every day.