Transcending the Seven Bodies – OSHO

“The Psychology of the Esoteric”,
Chapter 7. Transcending the Seven Bodies

1. The Physical Body

Begin from the physical. Then every other step opens for you. The moment you work on the first body, you have glimpses of the second.  So begin from the physical. Be aware of it moment to moment. And not  only outwardly aware. You can become aware of your body from the  inside also. I can become aware of my hand as I have seen it from  the outside, but there is an inner feeling to it too. When I close  my eyes the hand is not seen, but there is still an inner feeling of  something being there. So do not be aware of your body as seen from  the outside. This cannot lead you inward. The inner feeling is quite  different. When you feel the body from within, you will know for the first time  what it is to be inside the body. When you see it only from the  outside you cannot know its secrets. You know only the outer  boundaries, how it looks to others. If I see my body from the  outside, I see it as it looks to others, but I have not known it as  it is for me. You can see my hand from the outside and I can see it.  It is something objective. You can share the knowledge of it with  me. But my hand, looked at in that way, is not known inwardly. It  has become public property. You can know it as well as I. Only the moment I see it from within does it become mine in a way  that is unsharable. You cannot know it; you cannot know how I feel  it from within. Only I can know it. The body that is known to us is  not our body. It is the body that is objectively known to all, the  body that a physician can know in a laboratory. It is not the body  that is. Only private, personal knowing can lead you inward; public  knowledge cannot. That is why physiology or psychology, which are  observations from without, have not led to a knowledge of our inner  bodies. It is only the physical body that they know about. So many dilemmas have been created because of this. One may feel  beautiful from within, but we can force him to believe that he is  ugly. If we are collectively agreed upon it, he may also come to  agree. But no one feels ugly within. The inner feeling is always of  beauty. This outer feeling is not really a feeling at all. It is just a  fashion, a criterion imposed from without. A person who is beautiful  in one society may be ugly in another; a person who is beautiful in  one period of history may not be in another. But the innermost  feeling is always of beauty, so if there were no outside criteria  there would be no ugliness. We have a fixed image of beauty that  everyone shares. That is why there is ugliness and beauty, otherwise  not. If we all become blind, no one will be ugly. Everyone will be  beautiful. So the feeling of the body from within is the first step. In  different situations the body will feel different from within. When  you are in love, you have a particular inner feeling; when you  experience hate, the inner feeling is different. If you ask Buddha  he will say, “Love is beauty,” because in his inner feeling he knows  that when he is loving he is beautiful. When there is hatred, anger,  jealousy, something happens inwardly that makes you begin to feel  ugly. So you will feel yourself to be different in different  situations, in different moments, in different states of mind, When you are feeling lazy, there is a difference from when you are  feeling active. When you are sleepy, there is a difference. These  differences must be distinctly known. Only then do you become  acquainted with the inner life of your body. Then you know the inner  history, the inner geography of yourself in childhood, in youth, in  old age. The moment one becomes aware of his body from within, the  second body automatically comes into view.

2. The Etheric Body

This second body will be known from the outside now. If you know the first body from the inside,  then you will become aware of the second body from the outside. From outside the first body you can never know the second body, but  from inside it you can see the outside of the second body. Every  body has two dimensions: the outer and the inner. Just like a wall  has two sides – one looking outward and the other looking inward –  every body has a boundary, a wall. When you come to know the first  body from the inside, you become aware of the second body from the  outside. You are now in between: inside the first body and outside the  second. This second body, the etheric body, is like condensed smoke.  You can pass through it without any hindrance, but it is not  transparent; you cannot look into it from the outside. The first  body is solid. The second body is just like the first as far as  shape is concerned, but it is not solid. When the first body dies, the second remains alive for thirteen  days. It travels with you. Then, after thirteen days, it too is  dead. It disperses, evaporates. If you come to know the second body  while the first is still alive, you can be aware of this happening. The second body can go out of your body. Sometimes in meditation  this second body goes up or down, and you have a feeling that  gravitation has no pull over you; you have left the earth. But when  you open your eyes, you are on the ground, and you know that you  were there all the time. This feeling that you have risen comes  because of the second body, not the first. For the second body there  is no gravitation, so the moment you know the second you feel a  certain freedom that was unknown to the physical body. Now you can  go outside of your body and come back. This is the second step if you want to know the experiences of your  second body. And the method is not difficult. Just wish to be  outside your body and you’re outside it. The wish itself is the  fulfillment. For the second body no effort has to be made because  there is no gravitational pull. The difficulty for the first body is  because of the gravitational force. If I want to come to your house,  I will have to fight with the gravitational force. But if there is  no gravitation, then the simple desire will be enough. The thing  will happen. The etheric body is the body that is put to work in hypnosis. The  first body is not involved in hypnosis; it is the second body. That  is why a person with perfect vision can go blind. If the hypnotist  says that you have gone blind, you become blind just by believing  it. It is the etheric body that has been influenced; the suggestion  goes to the etheric body. If you are in a deep trance, your second  body can be influenced. A person who is alright can be paralyzed  just by suggesting to him that “you are paralyzed.” A hypnotist must  not use any language that creates doubt. If he says, “It appears  that you have gone blind,” it will not work. He must be absolutely  certain about it. Only then will the suggestion work. So in the second body just say: “I am outside the body.” Just wish  to be outside it, and you will be outside it. Ordinary sleep belongs  to the first body. It is the first body – exhausted by the day’s  labor, work, tension – relaxing. In hypnosis, it is the second body  that is put to sleep. If it is put to sleep, you can work with it. When you get any disease, seventy-five percent of it comes from the  second body and spreads to the first. The second body is so  suggestible that first year medical students always catch the same  disease that is being studied. They begin to have the symptoms. If  headache is being discussed, unknowingly everyone goes inside and  begins to ask, “Do I have a headache? Do I have these symptoms?”  Because going inward affects the etheric body, the suggestion is  caught and a headache is projected, created. The pain of childbirth is not of the first body; it is of the  second. So through hypnosis, childbirth can be made absolutely  painless – just by suggestion. There are primitive societies in  which women do not feel labor pains because the possibility has  never entered their minds. But every type of civilization creates  common suggestions that then become part and parcel of everybody’s  expectations. Under hypnosis there is no pain. Even surgery can be done under  hypnosis without any pain because if the second body gets the  suggestion that there will be no pain then there is no pain. As far  as I am concerned, every type of pain, and every type of pleasure  too, comes from the second body and spreads to the first. So if the  suggestion changes, the same thing that has been painful can become  pleasurable, and vice versa. Change the suggestion, change the etheric mind, and everything will  be changed. Just wish totally and it will happen. Totality is the  only difference between wish and will. When you have wished  something totally, completely, with your whole mind, it becomes  willpower. If you wish totally to go outside of your physiological body, you  can go outside it. Then there is a possibility of knowing the second  body from within, otherwise not. When you go outside your physical  body, you are no longer in between: inside the first and outside the  second. Now you are inside the second. The first body is not. Now you can become aware of your second body from the inside, just  as you became aware of your first body from the inside. Be aware of  its inner workings, its inner mechanism, the inner life. The first  time you try it is difficult, but after that you will always be  within two bodies: the first and the second. Your point of attention  will now be in two realms, two dimensions.

3. The Astral Body

The moment you are inside the second body you will be outside the third, the astral. As far as the astral is concerned, there is no  need even of any will. Just the wish to be inside is enough. There  is no question of totality now. If you want to go in, you can go in.  The astral body is a vapor like the second body, but it is  transparent. So the moment you are outside, you will be inside. You  will not even know whether you are inside or outside because the  boundary is transparent. The astral body is the same size as the first two bodies. Up to the  fifth body, the size is the same. The content will change, but the  size will be the same up to the fifth. With the sixth body the size  will be cosmic. And with the seventh, there will be no size at all  not even the cosmic.

4. The Mental Body

The fourth body is absolutely wall-less. From inside the third body, there is not even a transparent wall. It is just a boundary,  wall-less, so there is no difficulty in entering and no need of any  method. So one who has achieved the third can achieve the fourth  very easily. But to go beyond the fourth, there is as much difficulty as there  was in going beyond the first, because now the mental ceases. The  fifth is the spiritual body. Before it can be reached there is again  a wall, but not in the same sense as there was a wall between the  first body and the second. The wall is between different dimensions  now. It is of a different plane. The four lower bodies were all concerned with one plane. The  division was horizontal. Now, it is vertical. So the wall between  the fourth and the fifth is bigger than between any two of the lower  bodies – because our ordinary way of looking is horizontal, not  vertical. We look from side to side, not up and down. But the  movement from the fourth body to the fifth is from a lower plane to  a higher plane. The difference is not between outside and inside but  between up and down. Not unless you begin to look upward can you  move into the fifth. The mind always looks downward. That is why yoga is against the  mind. The mind flows downward just like water. Water has never been  made the symbol of any spiritual system because its intrinsic nature  is to flow downward. Fire has been the symbol of so many systems.  Fire goes upward; it never goes downward. So in moving from the  fourth body to the fifth body, fire is the symbol. One must look  upward; one must stop seeing downward. How to look upward? What is the way? You must have heard that in  meditation the eyes must be looking upward to the ajna chakra. The  eyes must be focused upward as if you are going to see inside your  skull. Eyes are only symbolic. The real question is of vision. Our  vision, our faculty for seeing, is associated with the eyes, so eyes  become the means through which even inward vision happens. If you  turn your eyes upward, then your vision too goes upward. Raja yoga begins with the fourth body. Only hatha yoga begins with  the first body; other yogas begin from somewhere else. Theosophy  begins from the second body, and other systems begin from the third.  As civilization goes on progressing to the fourth body, many persons  will be able to begin from there. But only if they have worked  through the three lower bodies in their past lives can the fourth be  used. Those who study raja yoga from scriptures or from swamis and  gurus without knowing whether or not they have worked through their  three lower bodies are bound to be disillusioned because one cannot  begin from the fourth. The three must be crossed first. Only then  does the fourth come. The fourth is the last body that it is possible to begin from. There  are four yogas: hatha yoga for the first body, mantra yoga for the  second, bhakti yoga for the third, and raja yoga for the fourth. In  ancient days, everybody had to begin with the first body, but now  there are so many types of people: one has worked up to the second  body in a previous life, another up to the third, et cetera. But as  far as dreaming is concerned, one must begin from the first body.  Only then can you know the whole range of it, the whole spectrum of  it. So in the fourth body, your consciousness must become like fire –  going upward. There are many ways to check this. For example, if the  mind is flowing toward sex it is just like water flowing downward,  because the sex center is downward. In the fourth body one must  begin directing the eyes up, not down. If consciousness is to go upward, it must begin from a center that  is above the eyes, not below the eyes. There is only one center  above the eyes from which the movement can be upward: the ajna  chakra. Now the two eyes must look upward toward the third eye. The third eye has been remembered in so many ways. In India, the  distinction between a virgin and a girl who is married is made by a  color mark on the third eye of the married one. A virgin is bound to  look downward toward the sex center, but the moment she is married  she must begin to look upward. Sex must change from sexuality to  beyond sexuality. To help her to remember to look upward, a color  mark, a tilak, is used on the third eye. Tilak marks have been used on the foreheads of so many types of  persons: sannyasins, worshippers – so many types of color marks.  Or, it is possible to use chandan – sandalwood paste. The moment  your two eyes look upward toward the third eye, a great fire is  created at the center; a burning sensation is there. The third eye  is beginning to open and it must be kept cool. So in India,  sandalwood paste is used. It is not only cool; it also has a  particular perfume that is concerned with the third body and the  transcendence of it. The coolness of the perfume, and the particular  spot where it is placed, becomes an upward attraction, a remembrance  of the third eye. If you close your eyes and I place my finger at your third eye spot,  I am not really touching your third eye itself, but you will still  begin to feel it. Even this much pressure is enough. Scarcely a  touch, just a gentle fingering. So the perfume, the delicate touch  of it and its coolness, is enough. Then your attention is always  flowing from your eyes to the third eye. So to cross the fourth body there is only one technique, one method,  and that is to look upward. Shirshasan, the headstand, the reverse  position of the body, was used as a method to do this because our  eyes are ordinarily looking downward. If you stand on your head you  will still be looking downward, but now the downward is upward. The  flow of your energy downward will be converted into an upward flow. That is why in meditation, even without knowing it, some persons  will go into reverse positions. They will begin to do shirshasan  because the flow of energy has changed. Their minds are so  conditioned to the downward flow that when the energy changes  direction they will feel uncomfortable. When they begin to stand on  their heads they will feel at ease again, because the flow of energy  will again be moving downward. But it will not really be moving  downward. In relation to your centers, your chakras, the energy will  still be moving upward. So shirshasan has been used as a method to take you from the fourth  body to the fifth. The main thing to be remembered is to be looking  upward. This can be done through tratak – staring at a fixed  object, through concentration on the sun, through so many objects.  But it is better to do it inwardly. Just close the eyes! But first, the first four bodies must be crossed. Only then can it  be helpful, otherwise not. Otherwise it may be disturbing, it may  create all sorts of mental diseases, because the whole adjustment of  the system will be shattered. The four bodies are looking downward,  and with your inner mind you are looking upward. Then, there is  every possibility that schizophrenia will result. To me, schizophrenia is the result of such a thing. That is why  ordinary psychology cannot go deeply into schizophrenia. The  schizophrenic mind is simultaneously working in opposite directions:  standing outside and looking inside; standing outside and looking  upward. Your whole system must be in harmony. If you have not known  your physical body from the inside, then your consciousness should  be facing downward. That will be healthy; the adjustment is right.  You must never try to turn the outward moving mind upward or  schizophrenia, division, will be the result. Our civilizations, our religions, have been the basic cause for  humanity’s split personality. They have not been concerned with the  total harmony. There are teachers who teach methods to move upward  to persons who are not even inside their own physical body. The  method begins to work and part of the person remains outside his  body while a second part moves upward. Then there will be a split  between the two. He will become two persons: sometimes this,  sometimes that; a Jekyll and Hyde. There is every possibility that a person can become seven people  simultaneously. Then the split is complete. He has become seven  different energies. One part of him is moving downward, clinging to  the first body; another is clinging to the second; another to the  third. One part is going upward; another is going somewhere else. He  has no center in him at all. Gurdjieff used to say that such a person is just like a house where  the master is absent, and every servant claims he is the master. And  no one can deny it, because the master himself is absent. When  anybody comes to the house and knocks on the door, the servant who  is nearby becomes the master. The next day, another servant answers  the door and claims to be the master. A schizophrenic is without any center. And we are all like that! We  have adjusted ourselves to society, that’s all. The difference is  only of degrees. The master is absent or asleep, and every part of  us claims ownership. When the sex urge is there, sex becomes the  master. Your mortality, your family, your religion – everything  will be denied. Sex becomes the total owner of the house. And then,  when sex has gone, frustration follows. Your reason takes charge and  says, “I am the master.” Now reason will claim the whole house and  will deny sex a home. Everybody claims the house totally. When anger is there, it becomes  the master. Now there is no reason, no consciousness. Nothing else  can interfere with the anger. Because of this, we cannot understand  others. A person who was loving becomes angry and suddenly there is  no love. We are at a loss now to understand whether he is loving or  not loving. The love was just a servant, and the anger too is just a  servant. The master is absent. That is why you cannot ordinarily  rely on anybody else. He is not master of himself; any servant can  take over. He is no one; he is not a unity. What I am saying is that one should not experiment with techniques  of looking upward before crossing the first four bodies. Otherwise a  split will be created which will be impossible to bridge, and one  will have to wait for one’s next life to begin again. It is better  to practice techniques that begin from the beginning. If you have  passed your first three bodies in past births, then you will pass  them again within a moment. There will be no difficulty. You know  the territory; you know the way. In a moment, they come before you.  You recognize them – and you have passed them! Then you can go  further. So my insistence is always to begin from the first body.  For everyone! To move from the fourth body is the most significant thing. Up to  the fourth body you are human. Now you become superhuman. In the  first body you are just an animal. Only with the second body does  humanity come into being. And only in the fourth does it flower  completely. Civilization has never gone beyond the fourth. Beyond  the fourth is beyond the human. We cannot classify Christ as a human  being. A Buddha, a Mahavira, a Krishna, are beyond the human. They  are superhuman. The upward look is a jump from the fourth body. When I am looking at  my first body from outside it, I am just an animal with the  possibility of being human. The only difference is that I can become  human and the animal cannot. As far as the present situation is  concerned, we are both below humanity, subhuman. But I have a  possibility to go beyond. And from the second body onward, the  flowering of the human being happens. Even someone in the fourth body looks superhuman to us. They are  not. An Einstein or a Voltaire looks superhuman, but they are not.  They are the complete flowering of the human being and we are below  human, so they are above us. But they are not above the human. Only  a Buddha, a Christ or a Zarathustra is more than human. By looking  upward, by raising their consciousness upward from the fourth body,  they have crossed the boundary of the mind; they have transcended  the mental body. There are parables worth our understanding. Mohammed, looking  upward, says that something has come to him from above. We interpret  this above geographically, so the sky becomes the abode of the gods.  For us, upward means the sky; downward means the layer below the  earth. But if we interpret it in this way, the symbol has not been  understood. When Mohammed is looking upward he is not looking toward  the sky; he is looking toward the ajna chakra. When he says that  something has come to him from above, his feeling is right. But,  ′up’ has a different meaning for us. In every picture, Zarathustra is looking upward. His eyes are never  downward. He was looking upward when he first saw the divine. The  divine came to him as fire. That is why the Persians have been fire  worshippers. This feeling of fire comes from the ajna chakra. When  you look upward, the spot feels fiery, as if everything is burning.  Because of that burning, you are transformed. The lower being is  burnt, it ceases to be, and the upper being is born. That is the  meaning of “passing through fire.”

5. The Spiritual Body

After the fifth body you move into still another realm, another dimension. From the first body to the fourth body the movement is  from outside to inside; from the fourth to the fifth it is from  downward to upward; from the fifth it is from ego to non-ego. Now  the dimension is different. There is no question of outside, inside,  upward or downward. The question is of “I” and “non-I.” The question  is now concerned with whether there is a center or not. A person is without any center up to the fifth – split in different  parts. Only for the fifth body is there a center: a unity, oneness.  But the center becomes the ego. Now this center will be a hindrance  for further progress. Every step that was a help becomes a hindrance  for further progress. You have to leave every bridge you cross. It  was helpful in crossing, but it will become a hindrance if you cling  to it. Up to the fifth body, a center has to be created. Gurdjieff says  this fifth center is the crystallization. Now there are no servants;  the master has taken charge. Now the master is the master. He is  awakened; he has come back. When the master is present, the servants  subside; they become silent. So when you enter the fifth body, crystallization of the ego  happens. But now, for further progress, this crystallization must be  lost again. Lost into the void, into the cosmic. Only one who has  can lose, so to talk about egolessness before the fifth body is  nonsense, absurd. You do not have an ego, so how can you lose it? Or  you can say that you have many egos, every servant has an ego. You  are multi-egoistic, a multi-personality, a multi-psyche, but not a  unified ego. You cannot lose the ego because you do not have it. A rich man can  renounce his riches, but not a poor one. He has nothing to renounce,  nothing to lose. But there are poor people who think about  renunciation. A rich person is afraid of renunciation because he has  something to lose, but a poor one is always ready to renounce. He is  ready, but he has nothing to renounce. The fifth body is the richest. It is the culmination of all that is  possible for a human being. The fifth is the peak of individuality,  the peak of love, of compassion, of everything that is worthwhile.  The thorns have been lost. Now, the flower too must be lost. Then  there will simply be perfume, no flower.

6. The Cosmic Body

The sixth is the realm of perfume, cosmic perfume. No flower, no center. A circumference, but no center. You can say that everything  has become a center, or that now there is no center. Just a diffused  feeling is there. There is no split, no division – not even the  division of the individual into the “I” and the “non-I,” the “I” and  “the other.” There is no division at all. So the individual can be lost in either of two ways: one,  schizophrenic, splitting into many subpersons; and another, cosmic  – lost into the ultimate; lost into the greater, the greatest, the  Brahma; lost into the expanse. Now the flower is not, but the  perfume is. The flower too is a disturbance, but when only the perfume is, it is  perfect. Now there is no source, so it cannot die. It is undying.  Everything that has a source will die, but now the flower is not, so  there is no source. The perfume is uncaused, so there is no death  and no boundary to it. A flower has limitations; perfume is  unlimited. There is no barrier to it. It goes on and on, and goes  beyond. So from the fifth body the question is not of upward, downward,  sideways, inside, outside. The question is whether to be with an ego  or without an ego. And the ego is the most difficult thing of all to  lose. The ego is not a problem up to the fifth body because progress  is ego-fulfilling. No one wants to be schizophrenic; everyone would  prefer to have a crystallized personality. So every sadhaka, every  seeker, can progress to the fifth body. There is no method to move beyond the fifth body because every type  of method is bound with the ego. The moment you use a method, the  ego is strengthened. So those who are concerned with going beyond  the fifth, talk of no-method. They talk of methodlessness, of  no-technique. Now there is no how. From the fifth, there is no  method possible. You can use a method up to the fifth, but then no method will be of  use because the user is to be lost. If you use anything, the user  will become stronger. His ego will go on crystallizing; it will  become a nucleus of crystallization. That is why those who have  remained in the fifth body say there are infinite souls, infinite  spirits. They think of each spirit as if it were an atom. Two atoms  cannot meet. They are windowless, doorless; closed to everything  outside themselves. Ego is windowless. You can use a word of Leibnitz: ′monads′. Those who remain in the fifth body become monads: windowless atoms. Now  you are alone, and alone, and alone. But this crystallized ego has to be lost. How to lose it when there  is no method? How to go beyond it when there is no path? How to  escape from it? There is no door. Zen monks talk about the gateless  gate. Now there is no gate, and still one has to go beyond it. So what to do? The first thing: do not be identified with this  crystallization. Just be aware of this closed house of “I.” Just be  aware of it – don′t do anything – and there is an explosion! You will be beyond it. They have a parable in Zen…. A goose egg is put in a bottle. The goose comes out of the egg and  begins to grow, but the mouth of the bottle is so small that the  goose cannot come out of the bottle. It grows bigger and bigger, and  the bottle becomes too small to live in. Now, either the bottle will  have to be destroyed to save the goose, or the goose will die.  Seekers are asked: “What is to be done? We do not want to lose  either. The goose is to be saved and the bottle also. So what to  do?” This is the question of the fifth body. When there is no way  out and the goose is growing, when the crystallization has become  consolidated, what to do now? The seeker goes inside a room, closes the door and begins to puzzle  over it. What to do? Only two things seem to be possible: either to  destroy the bottle and save the goose, or to let the goose die and  save the bottle. The meditator goes on thinking and thinking. He  thinks of something, but then it will be cancelled because there is  no way to do it. The teacher sends him back to think some more. For many nights and many days the seeker goes on thinking, but there  is no way to do it. Finally a moment comes when thinking ceases. He  runs out shouting, “Eureka! The goose is out!” The teacher never  asks how, because the whole thing is just nonsense. So to move from the fifth body, the problem becomes a Zen koan. One  should just be aware of the crystallization – and the goose is out!  A moment comes when you are out; there is no “I.” The  crystallization has been gained and lost. For the fifth,  crystallization – the center, the ego – was essential. As a  passage, as a bridge, it was a necessity; otherwise the fifth body  could not be crossed. But now it is no longer needed. There are persons who have achieved the fifth without passing  through the fourth. A person who has many riches has achieved the  fifth; he has crystallized in a way. A person who has become  president of a country has crystallized in a way. A Hitler, a  Mussolini, are crystallized in a way. But the crystallization is in  the fifth body. If the four lower bodies are not in accordance with  it, then the crystallization becomes a disease. Mahavira and Buddha  are crystallized too, but their crystallization is different. We all long to fulfill the ego because of an innermost need to reach  the fifth body. But if we choose a shortcut, then in the end we will  be lost. The shortest way is through riches, power, politics. The  ego can be achieved, but it is a false crystallization; it is not in  accordance with your total personality. It is like a corn that forms  on your foot and becomes crystallized. It is a false  crystallization, an abnormal growth, a disease. If the goose is out in the fifth, you are in the sixth. From the  fifth to the sixth is the realm of mystery. Up to the fifth,  scientific methods can be used, so yoga is helpful. But after that  it is meaningless, because yoga is a methodology, a scientific  technique. In the fifth, Zen is very helpful. It is a method to go from the  fifth to the sixth. Zen flowered in Japan but it began in India. Its  roots came from Yoga. Yoga flowered into Zen. Zen has had much appeal in the West because the Western ego is, in a  sense, crystallized. In the West, they are the masters of the world;  they have everything. But the ego has become crystallized through  the wrong process. It has not developed through the transcendence of  the first four bodies. So Zen has become appealing to the West but  it will not help because the crystallization is wrong. Gurdjieff is  much more helpful to the West because he works from the first body  to the fifth. He is not helpful beyond the fifth. Only up to the  fifth, to the crystallization. Through his techniques, you can  achieve a proper crystallization. Zen has been just a fad in the West because it has no roots there.  It developed through a very long process in the East, beginning with  hatha yoga and culminating in the Buddha. Thousands and thousands of  years of humbleness: not of ego but of passivity; not of positive  action but of receptivity – through a long duration of the female  mind, the receptive mind. The East has always been female, while the  West is male: aggressive, positive. The East has been an openness, a  receptivity. Zen could be of help in the East because other methods,  other systems, worked on the four lower bodies. These four became  the roots, and Zen could flower. Today, Zen has become almost meaningless in Japan. The reason is  that Japan has become absolutely Western. Once the Japanese were the  most humble people, but now their humbleness is just a show. It is  no longer part of their innermost core. So Zen has been uprooted in  Japan and is popular now in the West. But this popularity is only  because of the false crystallization of the ego. From the fifth body to the sixth, Zen is very helpful. But only  then, neither before nor beyond. It is absolutely useless for the  other bodies, even harmful. To teach university level courses in the  primary school not only does not help; it may be harmful. If Zen is used before the fifth body you may experience satori, but  that is not samadhi. Satori is a false samadhi. It is a glimpse of  samadhi, but it is just a glimpse. As far as the fourth body – the  mental body – is concerned, satori will make you more artistic,  more aesthetic. It will create a sense of beauty in you; it will  create a feeling of well-being. But it will not be a help in  crystallization. It will not help you to move from the fourth body  to the fifth. Only beyond crystallization is Zen helpful. The goose is out of the  bottle, without any how. But only at this point can it be practiced,  after so many other methods have been used. A painter can paint with  closed eyes; he can paint as if it is a game. An actor can act as if  he is not acting. In fact, the acting becomes perfect only when it  does not look like acting. But many years of labor have gone into  it, many years of practice. Now the actor is completely at ease, but  that at-easeness is not achieved in a day. It has its own methods. We walk, but we never know how we do it. If someone asks you how you  walk you say, “I just walk. There is no how to it.” But the how  takes place when a child begins to walk. He learns. If you were to  tell the child that walking needs no method – “you just walk!”  –  it would be nonsense. The child would not understand it.  Krishnamurti has been talking this way, talking with adults who have  children′s minds, saying, “You can walk. You just walk!” People  listen. They are charmed. Easy! To walk without any method. Then,  everyone can walk. Krishnamurti too has become attractive in the West, and just because  of this. If you look at hatha yoga or mantra yoga or bhakti yoga or  raja yoga or tantra, it looks so long, so arduous, so difficult.  Centuries of labor are needed, births and births. They cannot wait.  Some shortcut, something instantaneous must be there. So  Krishnamurti appeals to them. He says, “You just walk. You walk into  God. There is no method.” But no-method is the most arduous thing to  achieve. To act as if one is not acting, to speak as if one is not  speaking, to walk effortlessly as if one is not walking, is based on  long effort. Labor and effort are necessary; they are needed. But they have a  limitation. They are needed up to the fifth body, but they are  useless from the fifth to the sixth. You will go nowhere; the goose  will never be out. That is the problem with Indian yogis. They find it difficult to  cross the fifth because they are method-enchanted,  method-hypnotized. They have always worked with method. There has  been a clear-cut science up to the fifth and they progressed with  ease. It was an effort – and they could do it! No matter how much  intensity was needed, it was no problem to them. No matter how much  effort, they could supply it. But now in the fifth, they have to  cross from the realm of method to no-method. Now they are at a loss.  They sit down, they stop. And for so many seekers, the fifth becomes  the end. That is why there is talk of five bodies, not seven. Those who have  gone only to the fifth think that it is the end. It is not the end;  it is a new beginning. Now one must move from the individual to the  non-individual. Zen, or methods like Zen, done effortlessly, can be  helpful. Zazen means just sitting, doing nothing. A person who has done much  cannot conceive of this. Just sitting and doing nothing! It is  inconceivable. A Gandhi cannot conceive of it. He says, “I will spin  my wheel. Something must be done. This is my prayer, my meditation.”  Non-doing to him means doing nothing. Non-doing has its own realm,  its own bliss, its own adjustment, but that is from the fifth body  to the sixth. It cannot be understood before that.

7. The Nirvanic Body

From the sixth to the seventh, there is not even no-method. Method is lost in the fifth, and no-method is lost in the sixth. One  day you simply find that you are in the seventh. Even the cosmos has  gone; only nothingness is. It just happens. It is a happening from  the sixth to the seventh. Uncaused, unknown. Only when it is uncaused does it become discontinuous with what went  before. If it is caused then there is a continuity and the being  cannot be lost, even in the seventh. The seventh is total nonbeing:  nirvana, emptiness, non-existence. There is no possibility of any continuity in moving from existence  to non-existence. It is just a jump, uncaused. If it were caused  there would be a continuity, and it would be just like the sixth  body. So to move from the sixth body to the seventh cannot even be  talked about. It is a discontinuity, a gap. Something was, and  something now is – and there is no connection between the two. Something has just ceased, and something has just come in. There is  no relationship between them. It is as if a guest has left from one  door and another guest has entered from the other side. There is no  relationship between the going of one and the coming of the other.  They are unrelated.The seventh body is the ultimate, because now you have crossed  even the world of causation. You have gone to the original source,  to that which was before creation and that which will be after  annihilation. So from the sixth to the seventh there is not even  no-method. Nothing is of any help; everything can be a hindrance.  From the cosmic to nothingness there is just a happening: uncaused,  unprepared for, unasked for. It happens instantaneously. Only one thing is to be remembered: you  must not cling to the sixth. Clinging will prevent you from moving  to the seventh. There is no positive way to move to the seventh, but  there can be a negative hindrance. You can cling to the Brahma, the  cosmos. You can say, “I have reached!” Those who say they have  reached cannot go to the seventh. Those who say, “I have known,” remain in the sixth. So those who  wrote the Vedas remained in the sixth. Only a Buddha crosses the  sixth because he says, “I do not know.” He refuses to give answers  to the ultimate questions. He says, “No one knows. No one has  known.” Buddha could not be understood. Those who heard him said,  “No, our teachers have known. They say Brahma is.” But Buddha is  talking of the seventh body. No teacher can say he has known about  the seventh because the moment you say it you lose touch with it.  Once you have known it, you cannot say. Up to the sixth body symbols  can be expressive, but there is no symbol for the seventh. It is  just an emptiness. There is a temple in China that is totally empty. There is nothing  in it: no image, no scriptures, nothing. It is just bare, naked  walls. Even the priest resides outside. He says, “A priest can only  be outside the temple; he cannot be inside.” If you ask the priest  where the deity of the temple is, he will say, “See it!” – and  there is emptiness; there is no one. He will say, “See! Here! Now!”  and there is only a naked, bare, empty temple. If you look for objects then you cannot cross the sixth to the  seventh. So there are negative preparations. A negative mind is  needed, a mind that is not longing for anything – not even moksha, not even deliverance, not even nirvana, not even truth; a mind that is not waiting for anything – not even for God, for Brahma. It just is, without any longing, without any desire, without any wish. Just is-ness. Then, it happens… and even the cosmos is gone. So you can cross into the seventh by and by. Begin from the physical and work through the etheric. Then the astral, the mental, the spiritual. Up to the fifth you can work and then, from the fifth on, just be aware. Doing is not important then; consciousness is important. And finally, from the sixth to the seventh, even consciousness is not important. Only is-ness, being. This is the potentiality of our seeds. This is our possibility.


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