Shakyamuni - 1 - Both Kundalini Yoga and Shikantaza

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Among the rare, there are two individuals who seem to have mastered both the enlightenment of the Shikantaza (Just Sitting) lineage and the enlightenment of the Kundalini Yoga lineage. One of them is Shakyamuni.

Shakyamuni also did not leave behind any scriptures during his lifetime. Considering that the majority of Buddhist scriptures, such as the Lotus Sutra, are remakes from centuries after Shakyamuni's death, if we are to see Shakyamuni's state of enlightenment, it seems we have no choice but to look at how Shakyamuni's teachings themselves were transmitted.

Furthermore, Buddhism perished in India by the 13th century, so tracing its roots there is practically impossible.

(1) The Horizontal Path (Shikantaza)

Regarding this, we look at the transmission of Shikantaza itself.

It seems that Shikantaza was transmitted from one physical person to another. This is because, in the Kundalini Yoga lineage, there are cases where individuals who would not transmit their knowledge unless they lived for hundreds of years do so centuries later—for example, Zhongli Quan receiving transmission from Lü Dongbin. However, in Shikantaza, it appears to be transmitted continuously in a master-to-disciple relationship.

This inexpressible experience began with Shakyamuni, passed from Bodhidharma through many Chinese Zen masters, to Tiantong Rujing, and then to his direct disciple Dōgen, crossing from India to Japan and blossoming there.

Shakyamuni's position in the depths of transmitting this shedding of body and mind is often seen in Zen lineage charts, but there is no further explanation provided.

(2) The Vertical Path (Kundalini Yoga Lineage)

Of Esoteric Buddhism that remains intact, only Tibetan Esoteric Buddhism and Japanese Esoteric Buddhism exist.

Padmasambhava, who studied in India, brought Esoteric Buddhism to Tibet. In the harsh climate of the lunar-like highlands of Tibet, it branched out and bore fruit, establishing adventure maps like the Tibetan Book of the Dead and ultimate methods called the Generation Stage and the Completion Stage.

Regarding Chinese and Japanese Esoteric Buddhism, later monks who traveled from the Western Regions directly brought Esoteric Buddhism from India to China, and Huiguo marked the final brilliance of Chinese Esoteric Buddhism.

It can only be called a mystery of history that the studying monk Kūkai received both the Abhiseka (initiation) of the Diamond Realm and the Abhiseka of the Womb Realm from Huiguo, and was directly instructed in their techniques. Kūkai hurriedly returned to Japan and worked to mature these teachings in Kyoto and Mount Kōya.

Shakyamuni is situated at the very source of the water veins of this massive current.

While we don't often see episodes of Shakyamuni appearing hundreds or thousands of years later to guide later generations, Shakyamuni is regarded as one of the heroes who accomplished the extremely difficult path of Kundalini Yoga. Furthermore, accomplished later practitioners acknowledge this in scriptures like the Mahaparinirvana Sutra. Therefore, it is undoubtedly correct to say that Shakyamuni was at the pinnacle of Kundalini Yogis.

◎Superstar Shakyamuni

Because Kundalini Yoga aims to master all levels of existence, starting with the astral body while possessing a physical body, it is said that achieving its ultimate requires traversing an extraordinarily difficult path. For this reason, accomplished practitioners of Kundalini Yoga in ancient times were given honorific titles such as hero or brave warrior—names that differ in nuance from those given to ascetic seekers.

Now, Professor Honkō Yorifuji, a scholar of Esoteric Buddhism, discovered the mantra of the Womb Realm Mahavairocana Buddha inscribed on the halo of a Buddhist statue at the Ratnagiri ruins in Odisha, India, while researching the origin of the Mahavairocana Sutra.

It is roughly the same as "Noumaku sanmanda bodanan abiraunken" used in the "Womb Realm Mantra Recitation Sequence" of the Japanese Fourfold Practice, but the "Abhira" part is different. Originally, "Abhira" was an address to Vira (meaning hero, referring to the Buddha), but it seems that it was changed to the doctrine of the five great elements—earth, water, fire, wind, and space—by the Tang Dynasty monk Yixing, who wrote the commentary on the Mahavairocana Sutra, and by Kūkai (Reference: Introduction to the Mahavairocana Sutra / Honkō Yorifuji / Daito Shuppansha).

Shakyamuni was a hero. This reveals that, unexpectedly, Shakyamuni was regarded as the representative champion of Kundalini Yoga in ancient India. Some scholars seem to doubt a direct relationship between Shakyamuni and Esoteric Buddhism, but even from this, we can glimpse that Shakyamuni was a superstar who garnered the respect of countless Kundalini Yogis who unfortunately perished during their practice.

OSHO Bhagwan - 5 - This Life - 8 - Nirvana

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◎Nothing Happens Anymore

OSHO Bhagwan has numerous explanations regarding the seventh body, Nirvana, but there is a premise he seems to be working from. That is, concerning the seventh body, one can only stand at the border of the sixth body and the seventh body on the sixth body's side and explain what the seventh body, Nirvana, is, or call it nothingness, non-existence, and so on.

In any case, it seems that it can only be spoken of from the perspective of the sixth body, and it is something that cannot be described from the viewpoint of the fifth body or below. Also, although extremely rare, those who have been able to return from the seventh body can also speak of it.

"NIRVANA

Buddha talks only about anatta—no-self, the ultimate emptiness, the absolute death of the ego. Once you have disappeared, nothing happens anymore. To whom is it going to happen? Once you are not, everything has happened. All events disappear. This state of no-happening is called nirvana.

Nirvana is a beautiful word. It means utter cessation. The literal meaning is ‘blowing out a candle.’ When you blow out a candle, the flame disappears into nowhere; just like that, in deep meditation the flame of the ego disappears. Once it is blown out, what is left is utter nothingness. There is no experiencer and nothing to be experienced. That is nirvana. Nothing is, and nothing beyond it is.

THE GUEST"

(Dictionary of Enlightenment / Osho / Merukumaaru, p. 448)

This is an experience that cannot be called an experience.

There is a passage about Tokusan Daigu in Zen koans that is easy to understand.

OSHO Bhagwan - 5 - This Life - 7 - OSHO's Atman

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◎Atman and Brahman

OSHO is also a proponent of the theory of seven bodies, but his description has unique characteristics beyond the fifth body.

According to "The Art of Meditation Festival / Bhagwan (Merukumaaru-sha)" (p. 317), the seven bodies are: the physical body, the etheric body, the astral body, the mental body, the spiritual body, the cosmos body, and the nirvana body.

The cosmos body is sometimes translated as the cosmic body.

OSHO Bhagwan does not use the term causal body, but while he clearly states that the fifth body, the spiritual body, is the Atman, many of his descriptions of its nature resemble that of the causal body. This is because he states that individuality remains in the fifth body. Such seemingly contradictory statements are as follows:

He calls the fifth body Atma-Sharira (The Quest for the Miraculous 2 / Osho / Shimin Shuppansha, p. 132).

He also says that Atman is the fifth body.

"The sixth body is Brahma-Sharira—the cosmic body. Man evolves beyond the Atman, and when he is ready to drop the Atman, he enters the sixth body." (Quoted from The Quest for the Miraculous 2 / Osho / Shimin Shuppansha, p. 133)

From this passage, it can be seen that OSHO Bhagwan considers Atman to be the fifth body and Brahman to be the sixth body.

In the fifth body, it is "I am," but when one reaches the sixth body, the "I" is dropped, and it becomes simply "am." (Reference: The Quest for the Miraculous 2 / Osho / Shimin Shuppansha, pp. 182-189)

Up to the fifth body, it is birth from the mother's womb, but in the sixth dimension, it is birth from "oneself" (According to the same book, p. 360). He is called "the twice-born" (According to the same book, p. 361).

"From the fifth to the sixth, there is birth; from the sixth to the seventh, there is death." (Quoted from the same book, p. 362) Birth without a womb and death without a womb (According to the same book, p. 362).

A Raja Yogi reaches up to the sixth stage, but he is ready to lose his ego, but not ready to lose his "beingness" (According to the same book, p. 209).

The atmosphere of the sixth body is creation and destruction. Creation happens every moment, and everything is destroyed every moment (The Art of Meditation Festival, p. 329).

Furthermore,

"When one arrives at Brahma-Sharira, the cosmic body, some meditators stop there. After all, they have reached the state of 'Aham Brahmasmi' where 'I am Brahman' when 'I' does not exist and only Brahman exists." (Quoted from The Quest for the Miraculous, Vol. 2, p. 189)

Here, it is "I am Brahman" (The Quest for the Miraculous, Vol. 2, p. 189). Brahman means the totality. In other words, for OSHO Bhagwan, the sixth body was Brahman. Brahman is on the side of existence, not non-existence.

"From the fifth to the sixth, there is birth; from the sixth to the seventh, there is death." (Quoted from The Quest for the Miraculous, Vol. 2, p. 362)

"Birth leads you to Brahman, death to Nirvana." (Quoted from The Quest for the Miraculous, Vol. 2, p. 363)

OSHO Bhagwan's subtle explanation of the fifth body, the spiritual body, might be a deliberate trick, given his nature. However, it goes without saying that he was a rare being who explained the seven bodies in great detail. Through his many revelations, humanity has gained countless clues for the next era.

In the Upanishads, Atman and Brahman are mentioned in parallel, but the relationship between the two is rarely discussed. OSHO Bhagwan has provided explanations on this point.

OSHO Bhagwan - 5 - This Life - 6 - Only the Virtuous Can Become God

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◎Devas and Pretas

As a collection of dialogues during the Buddha's lifetime, there are "Dialogues of the Buddha with the Gods" (Iwanami Bunko) and "Dialogues of the Buddha with the Demons" (Iwanami Bunko). The respective counterparts in these dialogues are high-ranking benevolent spirits (Devas) and high-ranking malevolent spirits (Pretas).

It is also puzzling why Shakyamuni had to engage in such dialogues with non-humans. However, OSHO Bhagwan explains the reason as follows: both Devas and Pretas are in a position closer to God than humans, but because they lack physical bodies, they cannot become God as they are. Therefore, they come to Shakyamuni, a human with a lower physical body, to seek advice.

Now, OSHO Bhagwan states that metals, animals, and plants are equipped with all seven bodies, but many of these are not activated. In particular, in the average human being, the fourth body is activated only in some individuals, and the fifth body is also activated only in some.

Now, both Pretas and Devas are spirits and do not possess physical bodies.

Regarding Pretas, if the fourth body is activated but unconscious, they belong to the dimension of Pretas, called evil spirits. Evil spirits are unaware that their fourth body is activated. Therefore, Pretas can cause great harm to themselves and others.

On the other hand, if the fourth body is activated and fully conscious, they belong to the dimension of Devas, called holy spirits. Holy spirits are aware that their fourth body is activated. Therefore, Devas bring about many good deeds for themselves and others.

And importantly, only Deva-like humans can proceed to the fifth body. What exists in Devas is only bliss.

And in the fifth body, activation and awakening occur simultaneously. In the fifth body, there is no duality like male and female (The Quest for the Miraculous 2, Osho, p. 353).

Also, the meaning of this awakening refers to the complete conscious awareness of the state of dreamless deep sleep in terms of consciousness and unconsciousness.

Based on the above, Pretas should not be able to advance to the fifth body. However, OSHO Bhagwan mentions in another text Hitler, Timur, and Genghis Khan as examples of individuals who crystallized their egos through evil deeds such as power, politics, and wealth. Pretas are incorporeal spirits, but it seems that Preta-like humans can advance to the fifth body. However, Preta-like humans cannot advance to the divine sixth body.

OSHO Bhagwan also calls the crystallization of Preta-like humans "false crystallization."

Based on these circumstances, perhaps Dhyanatesh Daji says, "The devil cannot do only one thing: become God."

This point explains something quite crucial in this era where cults are rampant, utilitarianism and mammonism prevail, and various forms of mind control attempt to奪う even logical thinking. OSHO Bhagwan actually spoke about these things in the 1970s, but many people, including myself, probably did not understand what he was saying.

OSHO Bhagwan - 5 - This Life - 5 - Crystallization of the Ego

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◎Fulfillment of Desires and Humility

The fifth body is the fifth of the seven bodies, which is the causal body. In OSHO's explanation, it is the spiritual body that comes after the fourth body, the mental body.

This is the final stage of the ego and the last positioning as a human being.

According to OSHO's explanation, there is no center below the fifth body. A center can exist in the fifth body, but usually there isn't one. Therefore, it is necessary to create a center in the fifth body. Gurdjieff called this crystallization. That center is the ego.

Upon entering the fifth body, the crystallization of the ego occurs. Only after the crystallization of the ego does egolessness come into view. Egolessness is Nirvana, the seventh body.

OSHO cites Hitler, Mussolini, those who enjoyed great wealth, those who became presidents of nations, and also Buddha and Mahavira as examples of people whose egos have crystallized. Huang Chuping would also be one such person.

According to OSHO's explanation, even through immense wealth and power, a person can achieve the crystallization of the ego in the fifth body. However, that belongs solely to the fifth body, and in such cases, it ultimately leads to self-destruction.

On the other hand, regarding why enlightened beings like Buddha do not face self-destruction and proceed to the bodies beyond, OSHO states that unless the bodies from the physical to the mental body, that is, the first to the fourth bodies, are in coordination, one cannot proceed further.

What is this coordination? Although not clearly written, OSHO seems to imply that genuine humility arising from the heart is seen as evidence of this coordination and balance. The only adjustment method for this would be meditation.

People advance the crystallization of their ego through the fulfillment of desires and wishes. Therefore, I believe that the fulfillment of desires and wishes should not be denied and is undoubtedly the royal road. However, even that can lead to self-destruction if taken too far. I think that balance, the knack of it, is extremely difficult. Enlightenment is difficult.

This modern Western civilization began the project of crystallization in the fifth body, the construction of the modern ego, during the Renaissance, but that crystallization is limping, not at all beautiful, and cannot be said to be successful. And the crystallization project has continued for 500 years since then.

Today, the entire civilization is trying out the crystallization of the fifth body in a scattered and individual manner. The crystallization of the ego in the fifth body is the final stage of civilization, but its significance is like building a springboard to leap beyond it. It is not enlightenment itself.

OSHO says that it is enough to be aware of the crystallization of the ego; if one clings to it, one cannot jump to the bodies beyond.

(Reference: Psychology of the Esoteric / OSHO, pp. 164-168)

The crystallization of the ego is a preliminary stage to seeing God (kensho, kenbutsu). Therefore, OSHO Bhagwan explains that only after the ego has crystallized can a discardable ego be formed, and before crystallization, there is no ego to discard even if one tries to.

However, OSHO Bhagwan also cites figures like Hitler, Timur, and Genghis Khan, who crystallized their egos through the desire for power, as examples of crystallization (Psychology of the Esoteric, p. 172, etc.). These are villains, but he similarly cites Buddha, Krishna, and Mahavira as crystallized examples. As a sincere seeker of truth, one cannot help but be perplexed that power-hungry individuals who committed all sorts of evil are cited as examples of ego crystallization.

Regarding this, the story of spiritual beings called Devas and Pretas is mentioned, which I think might be helpful.