Path of Samadhi and Pragna – Talks by Sadhguru and Osho

As I have mentioned in one of my earlier posts, there are many similarities between what Osho said and what Sadhguru said. Here is another example of such similarity, where both men say that there are only two paths in spirituality; the path of Samadhi and the path of Prajna. Both men use the same examples for the two paths, Ramakrishna and Buddha respectively.

(This is actually a Buddhist distinction, but usually the terms Samatha and Vipassana are used, instead of pragna and samadhi, respectively. Osho used different terminology when talking about this distinction. Sadhguru Jaggi Vasudev also used the same terminology and even gave the same examples given by Osho, which is another indication of the fact that Sadhguru has read or listened to the talks of Osho… I have explained it more in my articles The Journey of a Seeker – My Story and  Sadhguru on Osho – The Two Diamonds to Discover your Inner Self! )

This clears many things up for spiritual seekers. And also, It is very good to read both explanations which makes things more clear.

First, Let us look at Sadhguru’s talk about Samyama:

Now, when we say Samyama – It is a state where your awareness has reached a point – where you clearly know – when I say “Know”, knowing is always thought in terms of “Oh! I – Know”. It is not that knowing, you are fully aware that you are not the body, you are not the mind, you are not the world. Your body is separate, the mind is separate – these are the three things that you are always getting identified with. You get identified with the body, the mind, the surroundings around you – this is the trap.

If you are in Samyama, the body will be there, mind will be there, world will be there but you are not part of all these three things. If you are free from all these three things, there can be no suffering. If you are in the body, body can suffer, if you are in the mind, mind can suffer, if you are in the world, world can make you suffer. If you are not in any of these three things, you are outside of these three things, this is your Mukthi – That is the aim of Samyama. It is the height of awareness, where your witnessing has separated everything. If your witness is sharp enough – it will slice off the body, it will slice off the mind, it will slice off the world – it will leave you free from all these things. In what way it is connected to Samadhi? It is not connected to Samadhi. It is a way of bypassing all Samadhis.

Fundamentally, on any Spiritual path, there are only two types of spiritual processes in the world – the path of Samadhi and the path of Pragna. Pragna means the path of awareness; Samadhi means the path of dissolution. Samadhi – there are various types of Samadhis. Mainly in the tradition, they classify Samadhis into 8 forms, some 14, some 18 and it goes on. Samadhi is like a prize – it is a gift nature gives you for doing so much Sadhana. Now, nature gives you a break – when you are in Samadhi, you are blissful. You are free from everything. Nature offers you a bottle of drink and says, OK, you have done so well, so drink this and be happy. So drink this and you are fine for sometime, but once you come back, almost everything is the same. It leaves you transformed to some extent, but still you are not free from everything. However, whichever Samadhi you are going through, it is the same. All Samadhis we are talking about, 8 or 16 or whatever type – they all belong to Savikalpa or Savi Tarka Samadhi.

All these things involve certain qualities – they are good. It is just like by doing good Karma, people go to heaven. Heaven means it is a small escape that a man has in the process of life and death because of good karmas, he gets a break, where he is blissful. Different levels of bliss are available; there are different levels of heaven – different grades of heaven. You want to call it as heaven or different dimensions of life or different levels of consciousness, whatever. Samadhi is one more heaven. When you are alive, nature gives you a little bit of heaven because you have been so good, this is a prize offered to you. But a person who is in a hurry to reach the goal should not take these Samadhis. Samadhis are very beautiful, very transforming. Also very transforming for the atmosphere. It is beneficial for people around us when we go into Samadhis. The whole atmosphere gets charged because one person is in Samadhi, as many of you have witnessed.

But, I would not consider even the Samadhi state as real growth – it is only a prize that nature has offered to you. If you want you can enjoy it or you can just leave it and go on. Initially, these prizes that are being offered to you are precious to you. But as days go by and everyday you start getting prizes, then prize becomes meaningless. The first medal that you got in school or college, that is very valuable, you put it in the showcase. Suppose you become a big sportsman and you get thousands of them, then all over your house it will be there. You will throw it somewhere and go because you got many and the same happens to this also. A person who earns too many Samadhis, after sometime does not want any more Samadhis – that is one way. Or another person who is going on seeking more Samadhis, wants to remain there for longer and longer. Deep attachment will arise to this state that you want to be in this state always, because it is blissful. It is like being in the lap of God. It is like going back to the lap of existence where nothing can touch you, where you are free from everything. It is like a child getting addicted to the mother’s lap – that is the Samadhi state.

A person who is walking in the path of Pragna wants to bypass Samadhis. The path we prescribe for people is Pragna, but this person’s (Sadhguru) presence becomes Samadhi. That is what is happening here. What is happening here now, in the normal sense, you cannot categorize it in any way, you cannot describe it in any particular way because so many things are mixed up here – which is not usual, which is not normal in any other place. This you can see because the path we have chosen is scientific in a particular way, but this person (Sathguru) presence is of a totally different nature. This person speaks one way but his presence is completely different. Because of this contradiction the possibility of growth is much better, at the same time the possibility of confusion is also much greater – because the situation is like that.

If you talk to this person (Sadhguru), he talks very logically. Everything he speaks, nobody can deny, because it is pure logic, nobody can disagree with us – isn’t it? But fundamentally what I do with my energies is not at all logical, it is totally illogical – these two things are diametrically opposite, these are two different paths. Normally one person does not follow these two paths at the same time. Here we have chosen both because our energies come from one source but our understanding comes from the present society’s needs.

Today, if we do not talk science, you cannot do what we are doing. But if you do not carry these energies, you still cannot do what we are doing. So this is a combination of these two things – we are not consciously mixing how much of this, how much of that, we have just allowed them to flow whichever way it flows. Let Shiva decide, we are not deciding. Whichever way it flows, that way it flows. But this is a rare situation here two things are happening at once – where Samadhis are possible and the highest state of Pragna is also possible. But our focus, our work is toward Pragna – our work is towards awareness and not towards Samadhi, but Samadhis will invariably happen in this place because our energies are like that.

When we are talking about Samyama, that level of awareness – it is a way of bypassing all Samadhis. I am not saying Samadhi is bad, it is a beautiful state to be, it is a wonderful thing to happen to any person. But when a man is in a hurry, he does not gather his prizes and go. Suppose your house catches fire, now you are not concerned about gathering your this, that and all. Whatever is life saving, that you gather and run or you do not gather anything – you just run. With clothes or without clothes, you run, because life is of paramount importance and everything else is secondary. Right now, the situation is like that. We do not bother to gather these prizes, otherwise we can gather many here – many prizes have come our way. We can very easily gather, we can go into Samadhis, enjoy and attract more and more people. We do not have to teach yoga, so much of your breath you do not have to waste. You do not have to build this ashram, people will come and build a huge temple for you, everything they will do. With Samadhi, nature gives you a prize, society also will confer prizes upon you.

With Pragna it is not like that, but it is a path on which one can steadily progress. There will be no distractions – it is little round about but it is steady. Fundamentally why these two things have been separated is – see, whatever process of growth that we do is ultimately to dissolve the nonsense we have gathered in our unconscious mind, in the form of karmas. In Pragna, all these unconscious layers are made conscious – you take it into your conscious and dissolve. That is something you do out of your awareness – this is “Being a light unto yourself”.

Now in Samadhi state, you go into the state of unconsciousness where you reach the very bottom of unconsciousness, you do not bother to dissolve them. Normally people who are walking in the path of Bakthi are the people who go into Samadhi states very easily. Now he has not taken on himself, he has said everything is Shiva, everything is somebody. So in his unconscious, simply because of the intensity of his experience, he moves to the very bottom, he reaches to the other side unconsciously.

Pragna is a much longer process, much more laborious, but here you know whether you are walking forward or backward. One step backward, and immediately you know – it slaps you and tells you. In Samadhi path, you do no know whether you are going forward or backward. After a long time you look back and see only then you know. Till then you really do not know whether you are really progressing or retarding. On the path of Samadhi your dependence on whatever – your Guru, your ideal or deity is too much. On the path of Pragna your dependence is little.

So, for today, for modern day people, for modern minds, Pragna is a better way. If you want examples, for Pragna and Samadhi, two great masters have walked these paths. Ramakrishna Paramahamsa, the Samadhi path and Gauthama Buddha, the Pragna path.

Here is the Osho’s version from the book “Nansen : The point of departure”:

Before we go into the answer of Obaku, you have to understand the meaning of samadhi and prajna. 
It is a very intricate and complex question. Samadhi can be understood watching Ramakrishna. That 
will give you the basic symptoms which can be observed from the outside. 

Ramakrishna used to go into samadhi for hours. Once for six days he was in samadhi. And samadhi 
to him and to his followers - and there is a great tradition from Patanjali, five thousand years old, 
which believes in samadhi - means to become perfectly unconscious. To every outsider he was 
almost in a coma; to the psychologist he had gone deeper into the unconscious layers of the mind. 
And there was no way to bring him back. 

Automatically, whenever his consciousness surfaced again, he would become aware. And whenever 
he came out of this samadhi, this deep coma-like unconsciousness, he would weep and cry, ’’Why 
have you taken away that great beauty, that great bliss, that great silence that I was experiencing. 
Time had stopped, the world was forgotten, I was alone and everything was at its perfection. So why 
have you taken it away?” He was asking the question to existence. ’’Why don’t you let me continue 
it?” 


Now, Buddha himself would not consider it a samadhi. His samadhi means prajna, and prajna 
means awareness. You have to become more and more conscious, not unconscious; just two 
polarities, samadhi and prajna. Prajna is perfect awareness of your being. And samadhi in 
Ramakrishna’s case means absolute oblivion. Nobody has gone into the deeper search for what 
exactly is the difference deep inside. 

Both talk about great blissfulness, both talk about eternity, truth, beauty, goodness as their ultimate 
experience. But one is completely unconscious - you can cut his hand and he will not know - that 
much unconsciousness; and Buddha is so conscious that before sitting on the floor, first he will look 
to see if there is any ant or anything that may be killed by his sitting there. In his every act he showed 
immense awareness. 

I have told you the story that one day passing through a street in Vaishali, a fly came and sat on 
his head. He was talking to Ananda about something. So just automatically the way you do it, he 
simply waved his hand. Then he suddenly stopped talking to Ananda and again waved his hand. 
Now there was no fly. 

Ananda said, ’’What are you doing? The fly has gone.” 

He said, ’’The fly has gone, but I acted unconsciously. I waved my hand automatically like a robot. 
Now I am moving as I should have moved, with full consciousness, awareness.” 

So these seem to be two polarities. Both have become a point of great debate as to who is right, 
because the experience they talk about is the same. My own experience is that mind can be crossed 
from both ends. One tenth of the mind is conscious, nine tenths of the mind is unconscious. Just 
think of mind: the upper layer is conscious and nine layers are unconscious. Now mind can be 
passed from both the ends. You cannot pass from the middle, you will have to travel to the end. 

Ramakrishna passed the mind by going deeper and deeper into the unconscious layers. And when 
the final unconscious layer came, he jumped out of the mind. To the world outside he looked as if 
he was in a coma. But he reached to the same clear sky although he chose a path which is dark, 
dismal; he chose the night part of consciousness. But he reached to the same experience. 

Buddha never became unconscious in this way. Even walking he was stepping every step 
fully conscious and gracefully, every gesture fully conscious, gracefully. He transformed his 
consciousness to such a point that unconscious layers started becoming conscious. The final 
enlightenment is when all unconscious layers of the mind have become conscious. He also jumps 
out of the mind. 

Both samadhi and prajna are no-mind states, going outside the mind. So the experience is the 
same but the path is different, very different. One is the white path of light that Buddha followed; one 
is the path of darkness that Ramakrishna followed. And it is obvious that the people who cannot 
understand both, who have not followed both the paths and come to the same experience, are going 
to debate and discuss to no end. 

One will say that Ramakrishna’s samadhi is a coma, that he has lost consciousness. Another will 
say that because Buddha never goes into Ramakrishna-like samadhi, he does not know anything 
about samadhi. But my experience is, both know the samadhi, both know the prajna. Ramakrishna 
first knows samadhi and out of samadhi prajna is born. Buddha knows first prajna and then out of 
prajna samadhi is born. It is only a question of understanding that existence is always contradictory, 
made of opposites - night and day, life and death. 

Ramakrishna’s path is of unconsciousness. Nobody has deliberately considered the point. And 
Buddha’s path is of pure light, of continuous awareness. Even in sleep Buddha sleeps consciously.
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Akshi Upanishad – Seven Steps to Samadhi

Akshi Upanishad is one of the minor Upanishads in Hinduism, which lists seven major steps to Samadhi. A detailed commentary on this Upanishad was given by Osho, which has been published as ‘Vedanta – Seven Steps to Samadhi’.

The following is the translation of the second part of the Upanishad, the major part, which deals with all the seven steps leading a seeker towards liberation, as it appears on the book by Osho:

surya_the_hindu_sun_god_asian_art_museum_san_francisco

Image source:

https://en.wikipedia.org/wiki/Akshi_Upanishad#/media/File:Surya_the_Hindu_sun_god_Asian_Art_Museum_San_Francisco.jpg

 

Step 1-Yog

The sun god said:
I shall now explain to you this most rare knowledge, upon the attainment of
which you will become free while yet dwelling in this body. See in all beings
the Brahman, who is one, unborn, still, imperishable, infinite, immutable
and conscious; so seeing live in peace and bliss. Do not see anything except
the self and the supreme. This state is known as yoga.
Rooted thus in yoga, carry out your deeds.

The mind of one who is thus rooted in yoga gradually withdraws
from all desires, and the seeker feels blissful while engaging himself
each day in meritorious acts. He has no interest whatsoever
in the contrary efforts of the ignorant.
He never betrays the secrets of one to another;
And he occupies himself solely with lofty deeds.
He performs only such gentle acts as do not disturb others. He fears sin and
does not crave any self-indulgence. He utters loving and affectionate words.
He lives in the company of saints and studies the scriptures. With complete
unity of mind, speech and action he follows them. Seeking to cross
the ocean that is the world,
he cultivates the above-mentioned ideas. And he is called a beginner,
one performing his preliminaries. This is called the first stage.

Step 2- Vichar bhoomika

Now follow the traits of seekers of the second stage,
Called the stage of thought.
He lives in the care of learned men who explain best what
listening, remembering, right conduct, contemplation –

dharana – and meditation are. Having acquired knowledge of such
scriptures as are worth listening to, he efficiently discriminates
between what is duty and what is not, and he knows well the division
between a word and the thing it symbolizes.
His mind does not suffer from an excess of conceit, pride, greed and
attachment, although externally they are apparent to some extent.
He gives up his external impurities as a snake casts off its slough.
Such a seeker acquires the actual
knowledge of all these things with the grace of the scriptures,
the guru, and the sages.

Step 3 Asansarga

After this the seeker enters the third stage of yoga
which is known as nonattachment. He fixes his mind unwaveringly
on the meaning of scriptural words.
He lives in the monasteries, ashrams, of saints well established
in austerities. He occupies himself with the discussion of the
scriptures and sleeps on a rocky bed. Thus it is that he lives his life.
Because he has attained peace of mind, the man of good conduct
spends his time in the enjoyment of pleasures that come naturally to
him from his excursions into the forest.
He remains detached however, from the objects of desires.
Through the ritual of meritorious deeds and the cultivation of right
scriptures, he attains that clarity of vision which sees reality.
On completing this stage,
the seeker experiences a glimpse of enlightenment

There are two kinds of nonattachment:
The ordinary and the sublime.
That attitude of nonattachment to the objects of desire in which the
Seeker knows that he is neither the doer nor the enjoyer,
Neither the restrained not the restrainer, is called ordinary
Nonattachment. He knows that whatever faces him in this life
Is the result of the deeds of his past life.
Whether in pleasure or in pain, he can do nothing.
Indulgence is but a disease and affluence of all kinds a storehouse of
Adversity. Every union leads inevitably to separation.
The ignorant suffer the maladies of mental anxiety.
All material things are perishable, because time is constantly
Devouring them. Through the understanding of scriptural precepts,
One’s faith in material things is unrooted
And one’s mind freed of them.
This is called ordinary nonattachment.


When thoughts like: “I am not the doer, my past deeds are the doers,
Or God himself is the doer,” cease to worry the seeker,
A state of silence, equilibrium and peace is attained.
This is called sublime nonattachment.

Step 4 Swapna

The first stage, to which contentment and bliss
Impart sweetness, springs from the innermost recesses of the seeker’s
Heart, as if nectar has issued forth from the heart of the earth.
At the inception of this stage the innermost recess
Becomes a field for the coming of the other stages.
Afterwards the seeker attains the second and third stages.
Of the three, the third is the highest, because on its attainment all
The modifications of will come to an end.
One who practices the three stages finds his ignorance dead,
And on entering the fourth stage
He sees everything, everywhere, equally.
At that moment he is so strongly embedded in the experience of
Nonduality – advaita – that the experience itself disappears.
Thus, on attaining the fourth stage
The seeker finds the world as illusory as a dream.
So while the first three stages are called waking ones,
The fourth is dreaming.

Step 5 Sushuptipad

On the attainment of the fifth state, the mind of the seeker ceases,
like clouds in an autumn sky, and only truth remains.
In this stage, worldly desires do not arise at all.
During this state all thoughts of division in the seeker are stilled
and he remains rooted in nonduality.
On the disappearance of the feeling of division, the fifth stage,
known as the sushuptapad – sleeping –
draws the enlightened seeker into its nature.
He is perpetually introverted and looks tired and sleepy,
even though externally he continues his everyday activities.

Step 6 Bhavshunya or JivanMukta stage

On the accompaniment of this stage, the desire-free seeker enters
the sixth one. Both truth and untruth, both egoism and egolessness
and all sorts of mentations cease to exist in this state,
and rooted in pure nonduality, the seeker is free from fear.
As the entanglements of his heart dissolve, so all his doubts drop.
This is the moment when he is completely emptied of all thought.
Without attaining nirvana, he is in a nirvana-like state
and becomes free while yet dwelling in the body.
This state is like that of the motionless flame of a lamp.
and then comes the seventh stage.

Step 7 Videhmukta

In this seventh stage, the stage of videhamukti,
liberation while living in the body is achieved. This stage is totally silent
and cannot be communicated in words.
It is the end of all stages, where all the processes of yoga come to their
conclusion. In this stage, all activities – worldly, bodily and scriptural –
cease. The whole universe in the form of the world – viswa,
intelligence – prajna, and radiance – tejas, is just aum.
There is no division here between speech and the speaker.
If however any such division remains, the state has not been attained.
The first sound ‘a’ of aum, stands for the world,
the second ‘u’ for radiance and the third ‘m’ for intelligence.


Before entering samadhi, the seeker should contemplate on aum most
strenuously, and subsequently he should surrender everything, from gross to
subtle to the conscious self. Taking the conscious self as his own self,
he should consolidate this feeling: I am eternal, pure, enlightened, free,
existential, incomparable, the most blissful Vasudeva and Pranava himself.


Since the whole visible world comprising a beginning, a middle and an end,
is sorrow-stricken, he must renounce everything
and merge into the supreme. He should feel that he is blissful,
taintless, without ignorance, without appearance,
inexpressible in words, and that he is Brahman,
the essence of knowledge.

Do Enlightened/Self Realized People Get Angry?

People have so many different ideas about how an enlightened person must behave. Some have an image of an ascetic begging in the streets; Some may think that enlightened person should always behave like a Buddha, warm and kind. People have different opinions, ideas and measuring scales and they think that they can recognize an enlightened person using these ideas that they have in mind.

Before I jump into the discussion about enlightened people getting angry, let me give you an excerpt from one of the talks from Sadhguru Jaggi Vasudev regarding what I said:

“When you sit in front of a living Guru, you have many problems, judgments, likes and dislikes, because invariably you end up looking at his personality. People have left their Gurus for all kinds of frivolous things. This happened with J. Krishnamurti, a realized being and very wonderful man. There was a certain lady who was very close to him and deeply involved with his work. She was always around him and traveled to many places with him. Once when he was in Amsterdam, Holland, he went into a shop to buy a tie for himself. He was so meticulous about choosing a tie, because he was very conscious about everything and also what he wore. He could throw the tie away if he wanted to, but when he wears it, he wants it to be in a certain way. So he went into the shop and spent nearly four hours picking out one tie. He pulled out every tie in the shop, looked at it, put it on, and then said, “No.” It took him four hours to select just one tie. This woman watched and watched and watched, and as minutes passed, in her mind his enlightenment receded. She thought a man who could be so concerned about what kind of tie he wears couldn’t be enlightened, and she left him. Many such stupid things are done because of your judgments.”

– From http://www.dhyanalinga.org/difference_qa.htm

The above example from J.Krishnamurti’s life has also been said by Osho. In this post, I have also included the talk where Osho quotes this incident. Osho says that the lady then came to him to take sannyas but Osho refused to give her sannyas because of this.

Now, let us move on to the question “Do Enlightened/Self Realized People Get Angry?”

The answer is “Yes”..

Sadhguru Jaggi Vasudev has talked about Sadhguru Sri Brahma who he was in his previous lifetime. He was not nice to people at all.

“Sadhguru Sri Brahma was not a nice guy. He never called anyone by name – he only said, “Eh!” “Eh” was the one name for everyone. People were terrified of him, just because of the way he was. But at the same time, they loved him immensely. That is the beauty of contradictions.”

“People saw him as godlike, but they were terrified of him, because he seemed to be always angry. He was not angry with anyone – he was simply ferociously intense. Sadhguru Sri Brahma was like fire – simply on.”

From http://isha.sadhguru.org/blog/yoga-meditation/history-of-yoga/sadhguru-sri-brahma-seventh-hill/

Another example would be none other than J.Krishnamurti. Here is the excerpt from ‘The Book of Wisdom’, a collection of talks given by Osho between 11/02/79 to 10/03/79. As I said, Osho also talks about the same incident, Krishnamurti buying a tie in a mall:

“Seeker:  You have said that Krishnamurti can get angry. How is that possible, as in enlightenment there is no one there to be angry?

Osho:   Henk Faassen, in enlightenment there is nobody there to get angry, and there is nobody there not to get angry either. So whatsoever happens, happens. Krishnamurti does not get angry the way you get angry. Everything with an enlightened person happens on a totally different plane. His anger comes out of his compassion. Your anger comes out of hate, aggression, cruelty. He becomes angry — sometimes he starts pulling his hair out, he hits his own forehead — but out of compassion.
Just think, for fifty years or more he has been teaching a certain kind of truth to the world, and nobody understands him. The same people gather each year to listen to him — the same people.

Once he was talking in Bombay… somebody reported this to me, and the person who reported it to me is an old lady, older than Krishnamurti. She saw Krishnamurti when he was a child, she has seen him and listened to him for fifty years. And because she is a little deaf, very old, she sits in the front on a chair. And for fifty years Krishnamurti has been saying that there are no methods for meditation, that meditation is not needed at all. Just be in the present and live your life, that’s enough meditation, no other technique is needed….

For one and a half hours he poured his heart out, and at the end the lady stood up and asked, “How to meditate?” Now, what do you suppose he should do? He hit his head.

This is not your anger. This is so unbelievable! He is tired of this lady, but this lady is not tired of him. She comes to every talk to listen to him, and asks the same stupid questions.

When I say Krishnamurti can get angry, I don’t mean, Henk, that he can get angry like you get angry. His anger is out of compassion. This situation is unbelievable! He wants to help this lady and he feels so helpless. He tries this way and that. His message is very simple, singular, one-dimensional. For fifty years he has been saying only a single word. In essence his whole teaching can be printed on one side of a postcard. He has been saying it in as many possible ways as one can invent, but it is the same citadel that he attacks from the north, from the south, from the west, from the east. And still people go on listening to him and go on asking the same old foolish questions.

He certainly gets angry. And when a man like Krishnamurti gets angry, he is pure anger. Many in India have felt very disappointed with Krishnamurti because he gets angry. They have a certain concept that a buddha should not get angry. They go with a prejudice. And when they see that Krishnamurti can get angry, they are disillusioned, “So this man is not a buddha, he has not become enlightened yet.”

I say to you that he is one of the most enlightened persons who has ever walked on this earth. Still he can get angry, but his anger comes out of compassion; it is condensed compassion. He cares about you, so much so that he becomes angry. This is a totally different quality of anger.

And when he becomes angry he is real anger. Your anger is partial, lukewarm. Your anger is like a dog who is not certain how to behave with a stranger. He may be a friend of the master, so he wags his tail; he may be an enemy, so he barks. He does both together. On one hand he goes on barking, on the other hand he goes on wagging his tail. He is playing the diplomat, so whatsoever the case turns out to be, he can always feel right. If the master comes and he sees that the master is friendly, the barking will stop and his whole energy will go into the tail. If the master is angry with the intruder, then the tail will stop completely, and his whole energy will go into barking.

Your anger is also like that. You are weighing up how far to go, how much will pay; don’t go beyond the limit, don’t provoke the other person too much.
But when a man like Krishnamurti becomes angry he is pure anger. And pure anger has a beauty because it has totality. He is just anger. He is like a small child, redfaced, just anger all over, ready to destroy the whole world.

That’s what happened to Jesus. When he went into the great temple and saw the moneychangers and their tables inside the temple, he was in a rage. He became angry — the same anger that comes out of compassion and love. Singlehanded, he drove all the moneychangers out of the temple and overturned their boards. He must have been really very angry, because driving all the moneychangers out of the temple singlehanded is not an easy thing.

And reports say — I don’t know how far they are right, but reports say that he was not a very strong man. Reports say that he was not even a very tall man; you will be surprised, he was only four feet six inches. And not only that — on top of it he was a hunchback. I don’t know how far those reports are true, because I don’t want to go to court! But it is there in the books, ancient books, very ancient books.

So how did this hunchback, four feet six inches high, drive out all the moneychangers singlehanded? He must have been pure rage!
Indians are angry about that. They cannot trust that Jesus is enlightened — just because of this incident.

People have their prejudices, their ideas. Rather than seeing into reality, rather than looking into an enlightened man, they come ready with so many concepts, and unless he fits them he is not enlightened. And let me tell you, no enlightened person is going to fit with your unenlightened prejudices; it is impossible.

It happened, a lady came to me. She had been a follower of Krishnamurti for many years, then a small thing disturbed the whole thing and the whole applecart was upturned. The thing was so small that I was surprised. There was a camp in Holland where Krishnamurti holds a camp every year, and the woman had gone there from India. Nearabout two thousand people had gathered from all over the world to listen to him. The next morning the lectures were going to start, and the woman had gone shopping. And she was surprised, Krishnamurti was also shopping. An enlightened person shopping? Can you believe it? Buddha in a supermarket? And not only that — he was purchasing a necktie. Enlightened people need neckties? And not only that — the whole counter was full of neckties and he was throwing them this way and that, and he was not satisfied with any.

The woman watched, looked at the whole scene, and fell from the sky. She thought, “I have come from India for this ordinary man who is purchasing neckties. And even then, of thousands of neckties of all colors and all kinds of material, nothing is satisfying to him. Is this detachment? Is this awareness?”
She turned away. She didn’t attend the camp, she came back immediately. And the first thing she did was to come running to me, and she said, “You are right.”
I said, “What do you mean?”
She said, “You are right that it was useless wasting my time with Krishnamurti. Now I want to become a sannyasin of yours.”
I said, “Please excuse me, I cannot accept you. If you cannot accept Krishnamurti, how can I accept you? Get lost! … Because here you will see far more disappointing things. What are you going to do with my Mercedes Benz? So before it happens, why bother? What are you going to do with my air-conditioned room? Before it happens, it is better that you go and find some Muktananda, etcetera. You have not been able to understand Krishnamurti, you will not be able to understand me.”

People like Krishnamurti live on a totally different plane. Their anger is not your anger. And who knows that he was not just playing with those ties for this stupid old woman? Masters are known to devise things like that. He got rid of this stupid old woman very easily.”

– From “The Book of Wisdom” by Osho

To conclude, it is not possible to find if somebody is enlightened based on their outward behavior. Some of their behavior may come from their genetics, as they still live with the same body after enlightenment.

The Presence of a Master or Guru

When you are on a spiritual journey, you are very lucky when you find an authentic Guru who can guide you. If the Guru is not realized himself, it is like a blind man guiding blind men, which has been used as an example by many masters. But if you do happen to find a real Guru, then his presence helps you more than what he actually says by words. His very presence acts as a catalyst.

In our Indian tradition, we have been so fortunate to have many realized beings like Ramana Maharishi, J.Krishnamurti, Ramakrishna, Osho and thousands of realized beings who lived many centuries before, like Buddha, Shankara and Mahavira. We are also very lucky to have Sadhguru Jaggi Vasudev, a realized mystic and yogi who is alive with us today. With his tremendous work , wisdom and vision, he has also consecrated Dhyanalinga, which has the same power of a Guru’s presence.

What is so special about being in the presence of a Guru or Dhyanalinga? Here are some excerpts from Osho and Sadhguru:

BELOVED OSHO, SITTING WITH YOU IN DISCOURSE AND HEARING YOU TALK ABOUT ENLIGHTENMENT AND SILENCE, I FEEL IMMENSELY BLESSED, SOMETIMES ALMOST TOUCHING THIS SPACE OF COMING HOME, AND SILENCE COMES TO MY MIND. BUT AS SOON AS YOU LEAVE THROUGH THE DOOR AND THE MUSIC STOPS, IMMEDIATELY THE CHATTERING INSIDE STARTS AGAIN. FOR ME IT IS MUCH MORE DIFFICULT TO BECOME SILENT WHEN I AM MEDITATING ALONE, BUT SO EASY IN YOUR PRESENCE. IS THIS NATURAL IN THE RELATIONSHIP BETWEEN A MASTER AND A DISCIPLE?

Deva Anuragini, it is very natural. Being in the presence of a master, silence happens on its own accord. Just as in the deep Himalayas, where the snow is eternal and the silence almost ancient… just sitting there under a tree, you start feeling, falling in tune with the immensity that surrounds you.

To be in the presence of the master is even more deep-going. Because what is the meaning of being in the presence of the master? It is being with someone you love, someone you trust; someone with whom you are ready to go into the unknown. Being in this climate, you forget your trivial matters; and forgetting comes easy, not by your effort.

The master is silent and silence is contagious.

His heart slowly slowly brings you also into a synchronicity. You start beating with his heart, in the same rhythm.

This is a beautiful experience in itself, but it is only a lesson on the path; it simply gives you a glimpse. Silence has to come to you in your aloneness, then it is your own. Otherwise, silence in the Himalayas belongs to the Himalayas; you are simply overwhelmed. And the silence in the presence of the master belongs to the master; you are simply touched. That’s why, as soon as you are left alone to yourself, your old mind is back; it has just been waiting by the side. It comes with a vengeance.

You have to understand one thing: that the presence of the master simply gives you an indication that you are capable of silence, that mind is not your master. That it is not an impossibility; that you can have a little taste of it. Whilst being alone, remember it: that the mind is just a servant mechanism.

Watch it; it is very ancient, and your silence is very new. Your silence is almost like a roseflower and your chattering mind is like a rock, very ancient, very old. It can crush the roseflower at any moment unless you are aware, unless you learn one lesson — that mind may go on, yakkety-yak, chattering, but you should not become part of it.

Certainly you are not the mind, just as you are not the body. You are within the body, within the mind, but your center is separate from the cyclone. It has a totally different quality to it. Silence, stillness is just natural to it; it is its flowering

             – The Invitation, Chapter 6 by Osho

BELOVED OSHO, IN ALL THE YEARS WITH YOU I FELT MEDITATIONS SIMPLY ‘HAPPENED’ TO ME. THEN IN THE LAST TIME WHEN I WAS AWAY FROM YOU I FELT THIS WAS NOT ME, BUT YOUR GRACE OVERFLOWING TOWARDS ME. FOR THE FIRST TIME I SAW THAT I NEEDED TO GIVE MEDITATION A PRIORITY IN MY LIFE OR IT WOULD NOT HAPPEN. NOW, MELTING IN YOUR PRESENCE AGAIN, EVERYTHING I COULD EVER DESIRE IS HERE.OSHO, WHAT HAPPENS TO THE DISCIPLE WHEN ONE IS WITHOUT THE MASTER?

There are only two possibilities when the disciple is not with the master.

One is that he goes back to the zero where he had been before he met the master.

The second is, seeing that if without the master things that were happening in his presence are not happening, it simply means that his presence has not become an intrinsic part of your being.

The master need not be outside you.

In fact, he is always inside you, and if you can remember it – ”The master is inside me”…. And the master is not asking much, just a small place, a small bedroom with an attached bathroom.

Once you start feeling yourself as carrying the master within yourself, everything that was happening in the presence of the master not only continues but grows a thousandfold. Because it was the master outside, there was a distance. Now there is no more distance; even the distance has disappeared. You are not alone.

It is only a question of how much you love, of how deep is your devotion, of how great is your disciplehood.

   –  The Osho Upanishad, Chapter 27

Last night you spoke of satsang and the importance of the disciple’s proximity to the guru. Does this mean physical proximity? Is the disciple who lives at a great physical distance from the guru at a loss?

Yes and no! Yes, a physical closeness is necessary in the beginning because you cannot understand anything else right now, as you are. You can understand the body; you can understand the language of the physical. You exist at the physical, so yes, a physical closeness is necessary – in the beginning.

And I say no also because as you grow, as you start learning a different language which is of the non-physical, then physical closeness is not necessary. Then you can go anywhere. Then space doesn’t make any difference. You remain in contact. Not only space, but time also doesn’t make any difference. A Master may be dead, you remain in contact. He may have dropped his physical body, you remain in contact. If a trust happens, then time and space both are transcended.

Trust is the miracle. You can be in closeness with Mohammed or Jesus or Buddha right now if trust is there. But it is difficult! It is difficult because you don’t know how. You cannot trust a living person, how can you trust a dead? If trust happens, then you are close to Buddha right now. And for persons who have faith, Buddha is alive. No Master ever dies for those who can trust. He goes on helping; he is always there. But for you, even Buddha is there physically, standing behind you or in front of you, just sitting by your side, you are not close to him. There may be vast space between you. Love, trust, faith, they destroy space, time, both.

In the beginning, because you cannot understand any other language, you can understand only the language of the physical, physical closeness is necessary – but only in the beginning. A moment will come when the Master himself will send you away. He will force you to go away because that too becomes necessary – you may start clinging to the physical language.

Gurdjieff almost always, all his life, will send his disciples away. He will create such a miserable situation for them, then they will have to leave. It will be impossible to live with him. After a certain point, he will help them to go away. He will force really them to go away, because you should not become too much dependent on the physical. The other, the higher language, must develop. You must start feeling close to him wherever you are, because body has to be transcended. Not yours only, the Master’s body has also to be transcended.

But in the beginning it is a great help. Once the seeds are sown, once they have taken root, then you are strong enough. Then you can go away, and then you can feel. Just going away, the contact is lost – then the contact is not much importance. Trust will grow, further you go away. Trust will grow more, because wherever you are on the earth you will feel the Master’s presence continuously. The trust will grow. He will be helping you now through hidden hands, invisible hands. He will be working upon you through your dreams, and you will feel constantly, like a shadow, he is following you.

But that is a very developed language. Don’t try it from the very beginning because then you can deceive. So I will say, move step by step. Wherever trust happens, then close your eyes and follow blindly. Really, the moment trust happens you have closed your eyes. Then what is the use of thinking, arguing? Trust has happened and trust will not listen to anything now.

Then follow and remain close unless the Master himself sends you away. And when he sends you away then don’t cling. Then follow. Follow his instruction and go away, because he knows better. And what is helpful he knows.

Sometimes, just near the Master, it may become difficult for you to grow – just like under a big tree a new seed will have many difficulties to grow. Under a big tree, a new tree will become crippled. Even trees take care to throw their seed far away so that the seeds can sprout. Trees use many tricks to send the seed away; otherwise they will die, they fall down just under the big tree. There is so much shadow. No sun reaches there, no sun rays reach.

So a Master knows better. If he feels that you should go away, then don’t resist. Then simply follow and go away. This going away will be coming nearer to him. If you can follow, if you can silently follow without any resistance, this going away will be a coming nearer. You will attain a new closeness.

–  Osho, Yoga: The Alpha and the Omega, Vol 1, Ch 2, Q 5

Sadhguru Jaggi Vasudev talks about the presence of a master:

Questioner: To grow spiritually, is it necessary to be in the physical presence of a Guru?

Being in the physical presence of somebody is needed because your perception is still so dependent on what you hear and see. Unless you see with your eyes that there is somebody sitting there, your perception does not open up.

Many people are actually not mature enough to be in the physical presence of a Guru because if you are in the Guru’s physical presence, your judgments about him will not stop.

You will watch the way he eats, the way he drinks, the way he speaks, the way he mixes with people, what he does, what he does not do. From this, you will helplessly form opinions. The more opinions you create within yourself, the less receptive you become. This is one reason why a lot of Gurus always kept themselves out of reach of their disciples. Once in a way they appeared but the rest of the time, they were only available to two or three people around.

They did not do this because they had an allergy for people or because they thought they were too big to mix with people. It is just that, this was their device. They knew, if people ate, slept and walked around with them normally, people would miss their whole aspect and would just get entangled with the Guru’s personality.

So being in the Guru’s physical presence can be a blessing but can also be a big barrier because then, you will helplessly make your opinions about him and miss the whole dimension of who he is.

Sadhguru Jaggi Vasudev on Osho – The Two Diamonds to Discover your Inner Self!

Update (26th September 2017)

I wrote the original content of this post many months before.. Since then, I happened to notice many things which gave me a confirmation that Sadhguru has read Osho’s books extensively. His word choice, anecdotes, views and many others are directly from the talks of Osho.

To explain with evidence, I am pasting a part of the answer that I wrote in Quora:

Osho is totally independent in his choice of words. For example, once he said that there are only two paths to liberation, Samadhi and Prajna. This is Osho’s own choice of words while expressing the distinction between Shamatha and Vipasana of Buddhism. In English, it means ‘concentration’ and ‘insight’.

It is true; As far as I have seen, practices in Vedanta, Buddhism and many other spiritual traditions are either of developing concentration or of developing insight (inquiry or awareness of moment to moment experiences including breath, sensations, thoughts etc). But Osho’s choice of words here is unique to Osho. But since Sadhguru’s source of information mainly comes from Osho’s books, you can see him repeating the same words in one of his lectures. You can read it here: Path of Samadhi and Pragna – Talks by Sadhguru and Osho (the whole Samyama program is based on these two practices and some mantra chanting; the practices are indeed powerful)

Sadhguru has never read Bhadwad Gita directly as he himself says. But he has certainly read Osho’s commentary on Gita. It is a very long one, but he has at least read a few parts of it. How do I say so? Because, Gita has been interpreted in various ways. Shankara interprets in one way; Ramanuja in another way and Madhva does it in a different way. But Sadhguru’s interpretation of certain parts of Gita is exactly the same as how Osho interprets it.

If you call Sadhguru a philosopher, he would not like it. Why? Is Philosophy a bad word? No.. The word just means ‘love of wisdom’.. Do you think a love for wisdom is bad?

Sadhguru doesn’t like the word philosophy because Osho didn’t like it. But Osho uses the word philosophy to mean how people intellectually try to understand the non-dual reality and try to make concepts out of it without realizing it in actual experience.

Philosophy actually has a wider scope in meaning. For example, epistemology, a field that studies how knowledge is acquired is a subset of Philosophy, All of our Indian schools of thoughts have epistemology. Sadhguru keeps saying that you should know the truth by direct experience and not by believing someone else words. This is epistemology, which is also philosophy(it is called as pratyaksha paramana). So, whether you use the word philosophy in its literal meaning or with the wider meaning, there is no reason to say ‘i don’t have a philosophy, dont call me a philosopher’’ unless he has read Osho’s talks and influenced by them.

Sadhguru’s comments on Freud are exactly the same as Osho’s. Many of his comments about Psychology and science in general are from Osho. Sadhguru once said ‘psychologists only studied sick people, they never studied meditators’ , which is also a comment made by Osho. But it is wrong. Psychologists have studied a lot of meditators. William James, one of the earliest psychologists have studied meditators extensively and wrote a book about religious experiences. Also, recently in the last 20 years, thousands of psychologists are studying meditators and have written books about enlightenment. Dalai Lama is working with American psychologists to help them with their research. The problem is, Sadhguru probably never updated the information he got from Osho’s comments on Psychology. He is not aware that Psychology as it exists today is a lot different and advanced than how Psychology was during the time of Osho.

Sadhguru once talked about a rosebud experiment conducted in De la warr laboratory. You will find articles about the lab and its experiments, but you will not find the rosebud experiment in any of them. But you can find it in Osho’s talks.

Sadhguru talks a lot about emptiness, Shiva and his 112 techniques. Yogic culture doesn’t use any word that literally means ‘emptiness.. This concept of emptiness comes from Vigyan Bhairav Tantra, a text that was made popular by Osho. It was in this text 112 techniques are described and emptiness is mentioned. Osho talks about Shiva a lot in his commentary. Sadhguru, when talks about Shiva being both good and evil, both light and dark etc, adopts the same style and views expressed by Osho. (Don’t tell me that mystics talk the same way. Ramana didn’t describe Shiva like this, Ramakrishna didn’t describe Shiva like this). It is in this commentary, Osho says that Shiva didn’t have any philosophy, he only had methods… Sadhguru took that view to describe himself ‘I don’t have any philosophy, I only give methods’…

I have described the exact similarities in their quotes as well, in this answer: Shanmugam P’s answer to What are some of Sadhguru Jaggi Vasudev’s best teachings/quotes?

Sadhguru often says ‘don’t believe me, don’t disbelieve me’.. This is often quoted by many people who love Sadhguru. After all, it is unique and great, right? Neither Ramana nor Ramakrishna nor Shankara said it this way. But Osho did:

I have not told you to believe it; I have not told you to disbelieve it. It is my experience, I am sharing it with you. You don’t have to believe it, you don’t have to disbelieve it. You have to inquire into it. You have to go to the same depths, to the same heights from where I am speaking, to the same center of your being. Then you will understand it, not believe it. You will know it. Existence needs you, otherwise you wouldn’t be here.”-

Osho, I Celebrate Myself: God Is No Where, Life Is Now Here – Chapter 4

Sadhguru even gave a lecture with a title ‘Sexuality and divine’ (available in dvd) similar to Osho’s controversial discourse series ‘From Sex to Superconciousness’.. Sadhguru’s unique way of interpreting Krishna’s life and his motivation to give a series on Krishna also came from Osho’s famous series ‘Krishna and his philosophy’. Look at the examples of mystics that Sadhguru quotes: J.Krishnamurti, Mansoor , Gurdjieff and Rumi. All of those people who were commented extensively by Osho. Do you think Sadhguru came to know about Gurdjieff through mystical vision?

………………………………………………………..

Let me elaborate on another hilarious example. This one is my favorite:

There is an Upanishad called Chandogya upanishad, one of the oldest upanishad which is famous for the greatest statement in spirituality: Tat tvam Asi – You are that. It was an instruction given to Svethakethu by his father. Svethakethu is also mentioned in Brihadaranyaka upanishad and Kausitaki upanishad.

Hi father asked Svethakethu the following question when he comes back from Gurukula after learning Vedas:

“have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?

Then he begins to give him a long discourse which you can read here: Oldest Teaching Of Advaita – Excerpt from Chandogya Upanishad

There is also a different guy called Sathyakama mentioned in the same Upanishad. His name is not mentioned in any other Upanishads. He is sent by his Guru Gauthama to tend four hundred cows, and come back when they multiply into a thousand.

As you see, these are two different stories of two different people.

But Osho, when talking about Svethakethu, mixed these two stories as one and told as the story of Svethakethu: http://www.osho.com/iosho/library/read-book/online-library-supreme-svetaketu-taught-78d59dde-9b0?p=867d5652b07d80469abc69481a91e28f

Osho often mixed names like this. But he has said many times that he may not be factually correct. He just quotes those stories to make his point. I never found that as a problem. Because I only focused on the essence anyway.

But Sadhguru, when narrating the story of Svethakethu in a podcast, narrated it exactly the same way as Osho and also made the same mistake. He also merged Sathyakama and Svethakethu’s stories into one. Do you think this is a coincidence?

He also named the podcast as ‘Svethakethu and cows’ while it was Sathyakama who actually went to tend the cows. You can listen to it here: Svetaketu and the Cows

Sadhguru said that he never read any spiritual books and all he knew about spirituality came to him as a mystical transmission when his guru touched him with his walking stick. If it was true, he should have got the right story from Chandogya Upanishad. Instead, how did he get the Osho’s version?

I know there are people who think in a different (and weird) way… They may say ‘Thats probably because both Sadhguru and Osho had a mystical vision to know that the version in Chandogya upanishad is wrong!’… Please don’t say that. Commentaries on Chandogya upanishad were written by many mystics including Adhi Shankara, who was praised by both Osho and Sadhguru.

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Here are a few more examples..

  1. Here is an anecdote given by Sadhguru:

“When you sit in front of a living Guru, you have many problems, judgments, likes and dislikes, because invariably you end up looking at his personality. People have left their Gurus for all kinds of frivolous things. This happened with J. Krishnamurti, a realized being and very wonderful man. There was a certain lady who was very close to him and deeply involved with his work. She was always around him and traveled to many places with him. Once when he was in Amsterdam, Holland, he went into a shop to buy a tie for himself. He was so meticulous about choosing a tie, because he was very conscious about everything and also what he wore. He could throw the tie away if he wanted to, but when he wears it, he wants it to be in a certain way. So he went into the shop and spent nearly four hours picking out one tie. He pulled out every tie in the shop, looked at it, put it on, and then said, “No.” It took him four hours to select just one tie. This woman watched and watched and watched, and as minutes passed, in her mind his enlightenment receded. She thought a man who could be so concerned about what kind of tie he wears couldn’t be enlightened, and she left him. Many such stupid things are done because of your judgments.”

Source: http://www.dhyanalinga.org/difference_qa.htm

How did Sadhguru came to know about this incidence? There is absolutely only one way he could have known this. You cannot find this information anywhere except in Osho’s talks. Osho knew this because the lady herself told Osho about this incident. You can find this anecdote from the book ‘The Book of Wisdom’ by Osho.

Here is a link to that excerpt:

http://oshosearch.net/Convert/Articles_Osho/The_Book_of_Wisdom/Osho-The-Book-of-Wisdom-00000012.html

2. Sadhguru once told a story that supposedly happened when Aristotle met Heraclitus. Heraclitus was trying to empty the ocean with a spoon. You can read the whole story here:

http://isha.sadhguru.org/blog/lifestyle/stop-thinking-life/

But Aristotle lived between 384–322 BC and Heraclitus lived between c. 535 – c. 475 BC. There is no way that this meeting took place.. Obviously, it seems there is some mistake…

How did Sadhguru know about this anecdote?

Obviously, you cannot find the story of Aristotle meeting Heraclitus, except in a book of Osho. The story is from the book ‘Hidden Harmony’ – Chapter 5, by Osho.

Here is the link: http://www.osho.com/iosho/library/read-book/online-library-look-aristotle-flower-51daeb6a-147?p=5ae86f113210d477f5542e2c5aa6a6e5

So, did Osho make up this story? No… The story actually happened in St. Augustine’s life. Osho simply mismatched the names because memory doesn’t work perfectly all the time. Sadhguru has simply narrated this story that he read from Osho’s book, without realizing that Osho used wrong names by mistake.

3. In the same link, you can find Sadhguru criticizing the statement “I think, therefore I am” made by Rene Descartes.

But as far as I know, the first person who ever criticized this statement in the context of spiritual enlightenment was Osho. And, Osho actually made a mistake in interpreting Rene’s statement.

Just by reading that statement, anyone can misinterpret that as “Thought is the basis of existence, you cannot exist if you don’t have thoughts’….

But that is not what Rene Descartes intended to say. He said that you can doubt any belief or concept but you cannot deny your own existence. The doubt implies that there is a doubter. A doubter has to exist to doubt. If you don’t exist, you cannot doubt, and you cannot think. So, if you think, that actually means you exist. That is what he meant by saying ‘I think, therefore I am’.

Here is more clear interpretation of the statement that I found in a forum:

“I think, therefore I am” is a crude mistranslation of Descartes’s proposition. It misrepresents the essence of Descartes’s philosophy because most philosophers now regard the process of thinking as a kind of invisible mechanical action (i.e. stimulus-response).

Historians, philosophers and many scientists have repeated this mistranslated phrase for more than three hundred years. But Descartes’s meant something entirely different, as can be seen when “cogito ergo sum” is read in context.

The Latin word, cogito can mean “I think”, “I know” or “I am aware”; ergo always means “therefore” in any context. However, sum can mean “I am” or “I exist”. To suggest that, “I know, therefore I am” would be wrong as it’s possible to accept wrong knowledge as correct.

If you read Descartes’s Philosophical Writings in context, it becomes obvious that he was concerned with awareness rather than with thinking or knowing and with existence rather than being.

Properly translated, Descartes’s phrase should therefore read: “I am aware, therefore I exist” – a subjective rather than a mechanistic generalization. No machine can be self- or globally aware, no matter how many sensors are attached to it.

In fact, the philosopher Spinoza translated cogito ergo sum as “I am conscious, therefore I exist”. Even that’s wrong, although it’s closer to the truth than the usual lazy mistranslation which has unfairly earned Descartes’s the reputation of being a crude reductionist.

It’s true that he stated the obvious: that physiological functions are pseudo-mechanical. But he also insisted that man was much more than a machine because of his subjective awareness of the self and of the universe.”

How will a teacher find out if a student has copied another student? If both made the exact same mistake, then one person must have copied another.

Sadhguru simply used Osho’s example without realizing that Osho himself has interpreted it in the wrong way.

4. Sadhguru once said that seventy percent illness are created by the mind..

http://isha.sadhguru.org/blog/video/the-symptoms-of-an-ill-mind/

Is it a fact? How did he come up with 70%.. Why not 72%? Why not 80%…

Because, Osho also said the exact same thing: http://www.osho.com/read/featured-articles/body-dharma/the-mind-and-disease-hypnosis-and-health

5. Read the following excerpt from Sadhguru:

“So, this is…this whole idea of right and wrong, good and bad is all human nonsense. Existence is not human centric. They have always told you… many religions of the world have been going about telling people “You are made in God’s own image” and once you are in God’s own image naturally the place that you live They believed this for a long time, isn’t it? Even now they are insisting. You’ve heard of this guy Copernicus? Copernicus was one of the first guys who came and said, “Earth is not the center of the universe; not only not the center of the universe, it is not even the center of the solar system.” And he promptly died. That’s not bad thing; it’s a good thing because the next man after him, when he uttered the same thing the local church decided to skin him alive. They wanted to peal his skin off and the skin would not cooperate. So, they decided to burn him alive. The next significant man who has uttered the same thing was Galileo; he said the same thing. Then they got ready with the skin peelers. Then he said, “No, no, no, no; earth is the center of the universe and the cosmos. What is my problem? (Laughter) As you say earth is not only the center of the solar system and not only the center of the universe; it is the very center of the cosmos. Anyway I do not know what is the center of the cosmos, you want to assume. I want to save my skin. That much I know.” (Laughs)

So, today science has proved to you that definitely earth is not the center of the solar system, in the universe you are just a miniscule. Tomorrow morning if you and your planet disappears, if it evaporates nobody is going to miss it. Hmm? The whole solar system evaporates tomorrow morning it will be just a small vacant place that nobody is going to miss in the existence, nothing is going to happen. Yes? God won’t come rescuing you. It’ll just pooff it will go. This is a good thing. This whole idea that I am made in the image of God has left man so crude and he has been walking upon this planet so wantonly without any concern for any other life on this planet, simply because he believes he is in the image of God. If you knew that your life is as significant or as insignificant as that of an ant – it is actually.”

– From http://isha.sadhguru.org/blog/video/are-you-looking-for-solace-or-a-solution/

Now read this excerpt from Osho and you will find that the above excerpt is the exact rephrase of what Osho said. It sounds almost like Sadhguru had just read this before coming to the discourse:

“Human beings have thought of God in human terms. It is natural. We have said that God created man in His own image. If horses could think they would deny this: they would say that God created horses in His own image. Because man has created the philosophy, he has made himself the center.

Even God must be in our image. He must have created us in His own image. Man’s ego has asserted these things. This is not knowledge, this is not knowing – this is simply an anthropocentric feeling.

Man feels himself to be the center. We have thought that the earth is the center of the universe and man is the center of creation. These conceptions are false imaginations, dreams of the human ego. God has not created anybody in His own image because the whole is His image. The trees, the earth, the stars; the animals, men, women – everything that exists is His image, not just man.

Then too, we have divided the world into good and evil. The world is not so divided: good and evil are our evaluations. If man did not exist on the earth there would be neither good nor bad. Things would exist, things would be there, but there would be no evaluation. The evaluation is man’s: it is our imposition, it is our projection.”

– From ‘The Eternal Quest’ by Osho

6. Both men surprisingly had the same views about nations:

“Someday, we must overcome the idea of a nation. Such a silly idea – someone draws a line and that becomes so immensely important. These boundaries have become meaningful only because there is such inequity in the world. If there was no inequity, if for example, Mexico and the United States both had the same level of economic prosperity and wellbeing, would one side be guarding the borders with guns, barbed wires and all that, and would the other side be digging tunnels to get here? No. Whoever wants to go in either direction could do so – no one would care. But in our lifetime, we may not see the abolishment of national borders. Europe has done reasonably well, but it looks like they are beginning to step back from the European Union because those who have, do not want to share with those who do not have.”

By Sadhguru – From http://isha.sadhguru.org/blog/lifestyle/does-it-matter-where-you-live/

Osho said the same thing:

“NATIONS HAVE BECOME out of date – but they go on existing and they are the greatest problem. Looking at the world with a bird’s eye view, a strange feeling arises that we have everything – just we need one humanity.

For example, in Ethiopia people were dying – one thousand people per day – and in Europe they were drowning billions of dollars worth of food in the ocean.

Anybody looking from the outside will think humanity is insane. Thousands of people are dying and mountains of butter and other foodstuff is being drowned in the ocean. But Ethiopia is not the concern of the Western world. Their concern is to save their economies and their status quo. And to protect their economic structures, they are willing to destroy food which could have saved the lives of thousands of people.

Problems are worldwide – solutions have also to be worldwide.

And my understanding is absolutely clear, that there are things somewhere where they are not needed, and somewhere else the very life depends on them. A world government means looking at the whole situation of this globe and shifting things where they are needed.

It is one humanity. And once we think of one world, then there is only one economy.”

  • From ‘Hari Om Tat Sat’ by Osho

http://oshosearch.net/Convert/Articles_Osho/Hari_Om_Tat_Sat/Osho-Hari-Om-Tat-Sat-00000005.html

7. Here are a couple of comparisons as well:

Sarada giving the knife to vivekananda:

http://oshosearch.net/Convert/Articles_Osho/Early_Talks/Osho-Early-Talks-00000010.html

http://isha.sadhguru.org/blog/sadhguru/masters-words/stories-swami-vivekananda-life-inspired/

Alexander and immortality:

Osho https://oshostories.wordpress.com/2012/05/09/alexander-and-immortality/

Sadhguru http://isha.sadhguru.org/blog/yoga-meditation/history-of-yoga/when-alexander-chased-immortality/

8. Have you heard about a story told by Sadhguru about Ramakrishna’s obsession over food to keep his body alive? Try as much as you can to find out the source of the story and you can only find this story in Osho’s talks. I have read in many places Ramakrishna liked certain fruits and sweets. But the conversation between Sarada and Ramakrishna regarding the obsession over food and Ramakrishna saying that it is necessary to keep his body alive seems to be just an imaginary incident created by Osho. Even if it was true, it is highly unlikely that both Osho and Sadhguru somehow independently got access to this information which is not found in any other sources.

I have all three volumes of ‘Gospel of Ramakrishna’ which is the most honest account of Ramakrishna’s life incidents. When you read the book, you will feel like watching a movie. Everything that happened was exactly recorded by the author and there is not even a single place where it is mentioned that he had an obsession over food and he was often checking the kitchen to find out what is cooking. But Ramakrishna always used to ask for a glass of water which was necessary for him to come out of Samadhi.

Conclusion:

  1. Sadhguru has read or listened to Osho’s talks
  2. He made the same factual errors that Osho made when quoting Osho’s words.
  3. But he claims that he knew all this when his guru touched him with his walking stick.

Osho is that magic walking stick which touched Sadhguru!

Also read: Shanmugam P’s answer to What is your review of Sadhguru Jaggi Vasudev (Indian yogi)?

But he never mentions Osho. I have been a fan of Sadhguru ever since I saw him in 2004. But I can’t appreciate the fact that he has been repeating everything that was said by Osho, but never credits him. And, I feel that it is an injustice to my first spiritual master, Osho.

I think it is really important for people to know this truth. So, I am updating this post now with these details. You can find the original content that I wrote for this post, below the picture:

 

sadhguru and osho

Update: 14th Oct 2017

Many people may object to this by saying that enlightened people talk the same way and talk in the same language. So, let me answer to that objection here:

There is a difference between some similarities and exact imitations.. Many people who have read a lot of both Osho’s and Sadhguru’s work can see that Sadhguru has indeed read Osho.

Yes, enlightened people speak the same language, but not in the exact same way.. You and I may speak the same language, but if I do a mimicry of your way of talking, that is different.

All human beings look alike because they have two eyes, a nose that looks different from a dog’s nose, a neck that is much shorter than a giraffe’s neck, have no tail and have a much sharper intelligence than a crow.. The same way, all enlightened people say the same thing to a certain extent because they have tasted the same non-dual reality and they are looking at the world and people in the perspective of non-dual reality as well.

But, identical twins have extraordinary resemblance with each other. This is not the same level of similarity that you see in all human beings in general.. The same way, Osho’s talks and Sadhguru’s talks (most importantly the oldest talks of Sadhguru Jaggi Vasudev) have the kind of similarity that identical twins have.

Update: Aug 2, 2018

I have explained more in this playlist and have responded to many comments I got from Sadhguru followers as a response to some of my posts:

The original content that I wrote few months before:

When I first saw Sadhguru at the marina beach satsang (I think it was in 2003), I was in a great joy  to have seen a living enlightened master. I wanted to know more about him and Isha and I eventually fell in love with the whole thing. Everybody has seen many similarities between the two great gurus, especially in the clarity of speech and the way of putting things that are beyond the physical realm in beautiful words.

Osho always insisted on being with a living enlightened master, but he left his body in 1990.  Even though he said he would still exist outside the physical realm, understanding or feeling the presence of a master who is no longer in his body is not really possible for everyone.  Sadhguru not only fulfilled my desire to be in the presence of a living enlightened master but has also consecrated Dhyanalinga with all the seven chakras which graces the meditators with the same power that is radiated in the presence of a living enlightened master.  Sadhguru says that to be near Dhyanalinga and to be near an enlightened master is the same thing. To know more about Dhyanalinga, visit www.dhyanalinga.org/

I was always wondering if Sadhguru ever talked about Osho and finally came to know he has, in response to the question raised by a seeker, the same question that I had in my mind. Here is what he said:

“When a person is influenced by somebody and is in deep appreciation of someone he can see the same qualities in other people who he appreciates in a similar way. Many people come up to me and tell me I speak like Vivekananda, some say I speak like Krishnamurti, others think I speak like Rajneesh. I neither speak nor dress nor live like Rajneesh or anyone else. It’s the people’s love that makes them see things that way and that is fine. Its not that I have not spoken about Rajneesh-I have. It’s just that his approach was different than what we have taken so it is not necessary for me to speak about Rajneesh. I don’t speak of JK also because his approach is very different as well.

With all due respect to Rajneesh and all the phenomenal work he has done in his own way, some of the things they did was in reaction to the social situation in the world then. The society was at a certain stage at that time and he wanted to provoke people to change in a certain way. It is not my way because I don’t think it would produce the kind of result I want. You know my mission is to plant undercover yogis-there is a need to plant people who are at the peak of inner well being to work in society and change the society from within rather than provoking and creating a reaction.”

sadhguruosho

Also, for people who are skeptical about Osho due to the controversies around him, I would like to include some excerpts from various talks by Osho that matches what Sadhguru has said on the similar topics. If you have listened to Sadhguru’s discourses, you will immediately recognize it.  In fact, even though there are a few differences in the approach and the vision that both have had, I often feel that Sadhguru is the extension of Osho’s work.

Let us move on to the excerpts:

Osho about memories of previous lives

In this life, what we suffer today is forgotten the next day and what we suffer the next day is forgotten the day after. But the memories of your previous lives will break upon you in their entirety, not in fragments. Will you be able to bear it? You gain the capacity to bear the memories of past lives only. when you are able to bear the worst conditions of life. Whatsoever happens, nothing should make a difference to you. When no memory of this life can be a cause of anxiety to you, only then can you be led into the memories of past lives. Otherwise those memories may become great traumas for you, and the door to such traumas cannot be opened unless you have the capacity and worthiness to face them.

  • Dimensions Beyond the Known   CHAPTER 2

I told you earlier that after awaking from sleep your dream is remembered for about one hour. Similarly, after taking a new birth, for about six months, up to the age of six months, almost everything is remembered. Afterwards it slowly becomes lost. Those who are very imaginative or very sensitive may remember a little longer, but those who have made efforts and who have experimented with being aware during the previous life can remember for a long time.

  • Dimensions Beyond the Known   CHAPTER 3

About miracles

WHAT ABOUT THE OTHER MIRACLES REPORTED IN THE BIBLE? FOR EXAMPLE, THE ONE WHERE JESUS FED THOUSANDS OF PEOPLE WITH TWO LOAVES OF BREAD AND FIVE FISH. CAN YOU EXPLAIN IT?

Many things are possible. Nothing is a miracle, nothing. Even materialization is not a miracle: it is a science. Materialization is possible. So are many other things. Something can be brought here by an unknown route. You are not aware of the route, but something suddenly appears here. That is not materialization.

  • The Great Challenge  CHAPTER 9

About Temples

Temples used to function as receptive instruments. Though godliness is everywhere and human beings are also present everywhere, only in some specific circumstances within us do we become attuned to that godliness. So temples served as centers of receptivity to enable us to feel the divine existence, godliness, spiritual elevation. The whole arrangement in temples was motivated with this end in view. Different types of people thought up various arrangements, but that is not of much consequence. It makes no difference if various manufacturers produce radios incorporating their own specialities, with different shapes and forms, as long as the ultimate purpose is the same.

  • Hidden Mysteries Chapter 1

On breathing and about Crucifixion of Jesus

Yoga divides man into two parts: the sun part and the moon part. The sun is symbolic of inner positivity and the moon is symbolic of inner negativity. Sun does not mean the outer sun nor does moon mean the outer moon. These words are used for the inner universe. There is even one breath that is known as the sun breath and another breath that is known as the moon breath. Every forty to sixty minutes, your breath changes from one nostril to the other. If you need more heat in the body, or if you suddenly grow angry, your sun breath starts functioning. Yoga says that if you use your moon breath when you are angry, then you cannot be angry at all, because the moon breath creates a deep coolness inside. The negative is cool, silent, still. The positive is hot, vibrant with energy, active. The sun is the active part in you and the moon is the inactive part in you. When one first becomes acquainted with the sun, the light is burning hot, like a flame. If you analyze the inner life of Buddha or of Jesus with this distinction in mind, many things which are ordinarily hidden will become apparent. For example, whenever an enlightened one like Buddha is born, his early life will be very revolutionary. The moment one enters the inner dimension, the first experience is of a fiery flame. But the older Buddha grows, the more an inner coolness is felt. The more perfect the moon stage becomes, the more the revolutionary fervor is lost. That is why Buddha’s words are not revolutionary. Jesus did not have this opportunity. He was crucified while he was still a revolutionary and he died, as far as Christianity is concerned, at the age of thirty-three. If you compare Buddha’s sayings with those of Jesus there is a clearcut difference. Jesus’ sayings look like those of a young man – hot. Buddha’s early sayings were also like this, but he was not crucified for them; he lived to be eighty. The reason he was not crucified is that India has always known that this happens. Whenever a person moves within, whenever a buddha enters into himself, his first expression is fiery, revolutionary, rebellious. He bursts open and explodes into fire. But then that phase disappears and ultimately there is only the moon: silent, without any fire, with only light. That is why India has never killed anyone; that is why India has never behaved the way the Greeks behaved with Socrates or the Jews with Jesus

  • The Great Challenge  CHAPTER 9

About sound and Sanskrit language

Western languages emphasize the linguistic rather than the phonetic, whereas the vedic view gives more importance not so much to the meaning of the written or spoken word as to the special sound it should produce, and the composition of that sound. Hence the Sanskrit language is phonetic, not linguistic; the emphasis is more on the sound than on the word. And so, for thousands of years it was felt that these valuable scriptures should not be written down, because it was natural that no sooner would it be written down than the emphasis on sound would be lost. The insistence was that the knowledge be passed on by word of mouth, rather than in writing, because in writing words down – they would be mere words, and the subtle sensations associated with the sound would be lost and so become meaningless. If we write down the word Rama, those who are reading it will say the word in many different ways. Someone will put more emphasis on ”r” and someone else, more emphasis on ”a,” and still somebody else will put more emphasis on ”m.” It will depend on the individual reader. So as soon as a word is written down, the effect of sound is destroyed. Now, to understand the effect of the sound of those words, a whole decoding exercise to pronounce the words correctly will have to be done. So for thousands of years there was a strong insistence on not writing down any scripture, because the ancient seers did not want the phonetic arrangement lost. The scripture had to be passed on to others directly by word of mouth, so scriptures were known as shrutis, meaning that which is learnt by listening. What was passed down in the form of written books was never accepted as scripture. It was all scientifically based on the arrangement of sound. At some places the sound had to be soft, and at others it had to be loud. It was very difficult to write these words in script form. The day the scriptures were reduced to writing, the essential, inherent, original, inner arrangement of sound was lost. It was no longer necessary to understand only through listening. You can read a scripture – it is available in the market. Now there is no relationship or relevance to sound. It is important to note that the emphasis of the scriptures was never on the meaning. The emphasis on meaning became relevant later, when we reduced those scriptures to writing. If some thing written down has no meaning it will look insane, so meaning has necessarily to be given to the written word. There are still some parts of vedic lore where no meaning could be deciphered – and these are the real parts, because they are totally phonetic. They do not convey any meaning.

  • Hidden Mysteries Chapter 1

Repentance and Metanoia – A Bible question…

We have heard and read the following Bible verse over and over again:

Matthew 3:2

And saying, Repent ye: for the kingdom of heaven is at hand.

repent

This gave the concept of repentance to Christianity. We are going to look into it and see what this verse really means. What did Jesus, the son of God who came to earth more than r 2000 years ago really mean when he said that? Let us start our analysis…

First of all, we all know that Jesus didn’t speak in English, and Bible was not written originally in English. Jesus spoke in Aramaic, Old Testament in Bible was written in Hebrew and the New Testament was written in Koine-Greek. And I would say, the translation of Bible to English has killed the real meaning of most of the well known Bible verses.

The original Greek word used in New Testament for what we call as repentance is ‘Metanoia’..

What does Metanoia really mean?

Let us dive right into that and also look into various analysis available on the internet. I have given the links to the sources.

Metanoia means afterthought, from meta meaning “after” or “beyond” and nous meaning “mind”. In Classical Greek metanoia meant changing one’s mind about someone or something

(Source: https://bible.org/seriespage/3-new-testament-repentance-lexical-considerations)

Metonoia has nothing to do with the sins you have committed…

Tracing the root meanings is very helpful towards, but not determinative of, final meaning. Still, a word’s origin is not arbitrary, but informative. Thus we can not ignore the formation of metanoia which gives us the basic definition a change of mind.

(Source: http://www.gracelife.org/resources/gracenotes/pdf/gracenotes22.pdf)

A change of mind is very vague. What did Jesus really mean by change of mind? Let us look into various other things into consideration.

In the book ‘Theosophia: Hidden Dimensions of Christianity’ written by Arthur Versluis, he goes into detail about Metonoia and brings the actual meaning of the Bible verse into light. He explains that as fallen beings we tend to search things outside and our yearning always remains outward bound… But the word ‘Metonoia’ really suggests ‘turning inward’…

So, the bible verse Matthew 3:2 really means

“Turn inward! The kingdom of heaven is near”

Kingdom of heaven and kingdom of God means the same thing….

This can be further proved by referencing another Bible quote here, which is one of my all time favorites. But before that, let me ask you this question:

Where is the kingdom of heaven?

The question is answered in Bible very clearly:

Luke 17:21:

Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

So, the kingdom of heaven is within you. But our journey normally outside. As long as it is outward bound, the kingdom of God or heaven is going to be far away. But if we turn inward, it is near… Does it make sense?

In fact, the Tamil translation of Bible preserves the original meaning of the verse:

மனம் திரும்புங்கள் பரலோக ராஜ்ஜியம் சமீபித்திருக்கிறது

The above verse exactly means ‘Turn your mind, the kingdom of heaven is near’!

The mystical dimensions of Christianity talks about mystical union with God.. The union is only possible when you turn inward, because God is within you. If you turn inward and resume your journey, the salvation is not very far away….

There are lots of other pages on the internet which talks about it in detail and support my argument.

Here is another one:

Definition.  Metanoia is a Greek word that has the following translations and meanings in English:

1. A turning about at the level of the soul, with a resulting awakening to matters spiritual and less importance given to matters that are material and fleeting.

This turning about in the soul is very special.  It is akin to feeling and saying to oneself “I have been there and done that”, in regard to worldly pursuits.  The soul then makes a critical decision to take a turn or move in a completely different direction.

Some would say that direction is to re-unite with the Father energy.  Others would say that it is a turn inward toward perfecting the self, instead of seeking love and fortune outside of oneself.  Still others would say it is a turn toward the divine nature that is in each of us, to explore it to the fullest, with the belief and knowing that this is the true path to happiness and joy on all levels.

2. Repentance, as used in some Greek Orthodox churches.  Here the word has a religious significance and is similar to what other churches call conversion or being reborn again in Christ.  Conversion is not converting to a religion.  Conversion is a deeper spiritual process in which a person becomes more aligned with the principles of Christianity.

Source: http://www.drlwilson.com/articles/METANOIA.htm

I also have a video where I have spoken about this in detail… Here you go:

Hope you found this analysis meaningful.. Feel free to comment, I am open for a discussion…

Linga Bhairavi Gudi – A mini temple in my home

Update (15/12 /2017) : 

This is an old post. I don’t endorse or recommend to buy linga bhairavi gudi or Dhyanalinga yantra anymore… All you can get is a devotional feel when you have it at home but you can get the same feel even with a stone idol. I wouldn’t recommend anyone to waste their money on this (When I bought it, lingabhairavi gudi was Rs.23,000 and Dhyanalinga yantra was about Rs.11,000). There is no special energy or power that you can feel with it; if you think you do, it is just a placebo. Read this post for more info: https://nellaishanmugam.wordpress.com/2017/12/12/why-do-i-criticize-sadhguru-jaggi-vasudev/


 

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I got my Linga Bhairavi gudi in February 2016 from Isha Yoga Center. Ever since I got it, she is decorating my house with her wonderful presence. I dont feel like I have just an Idol. It feels like I am inside a temple, when I light lamps for her and sit in her presence.

I came to know about Isha during a satsang in Marina Beach in 2004. I completed the basic Isha Yoga program with Shambhavi Mahamudra practice and Bhava Spandana 12 years ago. I lived in Coimbatore for three years and have gone to the ashram about 30-40 times. To take a dip in theerthakund and to get immersed in the powerful presence of Dhyanalinga and Linga Bhairavi is a wonderful experience. I also climbed up the Velliangiri hills once. Here is my complete story: The Journey of a Seeker – My Story

But after getting Dhayanalinga yantra and Linga Bhairavi gudi, the same powerful presence filled my home. Having the yantra and gudi is like having two antennas to grasp and repeat the signals of the divine inside my home. It is like a range extender if I compare Isha to wifi.