Mother Meera

[michaelsees]

My personal opinion is MM should not even be on that list. Everyone on that list is affiliated with non duality. MM is not. She is only a woman who thinks and believes she is a avatar. Now even if she was which it's clear she is not she should not be on that list as she does not teach non duality.
Honestly she does not do anything but keeps silence. When I look at her photo she reminds me of the local uneducated Panamanians I met in Panama. Nice and simple folks but for sure no avatars.

However I am not posting to put this woman down but just to say she never belonged on that list to start with.

Michael

[karen]

Dec 26, 2010 19:37:17 GMT -5 sus said:

I have to say I found your rating of Mother Meera superficial and a bit silly.She is a genuine teacher and has a grace and power that has touched and helped many people,not only her devotees and lovers but also in many miraculous ways for people who had asked for her help in some way,but would not describe themselves as her disciples.And she has so much to offer spiritual seekers whatever there particular path,her energy is awesome!

Miraculous things can often happen when people ask for help - no matter who they ask it of.

[sherry]

Mother Meera is not the first to teach in apparent silence and there is much that can be learned without words. I am very happy to have had the opportunity to experience her wonderful, loving presence.

Do you know more about the Mr. Reddy who found her and to whom she is so grateful, sus? Is he related to the Balaram Reddy who was close to Ramana Maharshi or a totally different Mr. Reddy?

[anyoldnamewilldo]

I would suggest, to be a little wary of the modern neo-advaita scene which has is always focused around non-duality, and originated from the scene around Poonja , (Pappaji), in the 1990`s.

Not because non-duality is not what is beyond the mind, but it is true that many neo-advaitins and non-dualists can get stuck in early stages of awakening, after an initial realisation of non-duality. Many prematurely believe that they are enlighened.

This has come about becauseof ingorance or unawareness of the different stages of awakening.

No Doubt , Poonjaji was excellent at giving people satoris, or glimpses of enlightenment, but these often faded after days, months, or even years in some cases.

In many cases this was obvious from those seekers, but sometimes people can become stuck with an ego that believes it isenlightened prematurely.


That was because Poonjaji was just helping to trigger a glimpse in people using words,as is the classic advaita fashion, but then just sending people away from him.

this medthod is very powerfull when combined with meditation, but people can often get caught in inbetween states, or not realise that there is any more to attain.

No doubt some of those who came away from Poonjaji did find enlightenment, such as Mooji.

Without any understanding that there are different stages of awakening and enlightenemnt, as in the Buddhist, Kundalini yoga and Tantric tradtions, the problem with modern advaita is people often get stuck in satoristates where they are able to move in and out of the mind, but the ego has not been transcended. Or they get to an early stage of awakening.

Osho has given various commentaries and descriptions of the stages of awakening that the seeker passes through.

Most of the people who believe they are enlightened and are giving satsang are not . Sometimes people get into states where they are able to leave the mind behind, but the ego is not eliminated . Often people using fast methods of self enquiry, without the guidance of an enlightened master who can point out that the ego is still there .


Most of the spritual teachers giving satsang out there seem to be people who have had big satoris , some have crossed over into the fifth body. This is awakening and bliss , and crystallisation, and many people will not be aware that there is anything more. Yet the sixth body, the Paramatma or the Brahman is a much deeper dissolution .it is mentioned in many Indian texts but like various schools of Buddhism, and kundalini yoga, Osho eqautes the "Non-being", or Void as full enlightenment, and like Lao-Tzu, had said that the ultimate truth cannot be expressed in words.

Does this mean non-duality is lost? No, not at all. The One is always beyond the mind, the different stages of awakening and enlightenment are simply deeper dissolutions of the individual soul into the One.

Full enlightenment, or "Nirvana", then, is the absolute death into the One, this is also known as "seedless samadhi". There is no point is continuing with the physical existence here, except to be of help to others. Nirvana is thus "The extinction of the flame".

This explains why Osho had such phenonmenal energy transmission around him, but was also able to connect directly within the heart of his disciples. This connection knows no bounds of time and space, and still continues today. It appears to have been his main method of working.

“The fifth body is called the spiritual body because there you get the answer to the quest for “Who am I?” The call of the ‘I’ stops once and for all on this plane; the claim to be someone special vanishes immediately. If you say to such a person, “You are so and so,” he will laugh. All claims from his side will now stop, because now he knows. There is no longer any need to prove himself, because who he is, is now a proven fact.

The conflicts and problems of the individual end on the fifth plane. But this plane has its own hazards. You have come to know yourself, and this knowing is so blissful and fulfilling that you may want to terminate your journey here. You may not feel like continuing on. The hazards that were up to now were all of pain and agony; now the hazards that begin are of bliss. The fifth plane is so blissful that you will not have the heart to leave it and proceed further. Therefore, the individual who enters this plane has to be very alert about clinging to bliss so that it does not hinder him from going further. Here bliss is supreme and at the peak of its glory; it is in its profoundest depths. A great transformation comes about within one who has known himself. But this is not all; there is further to go also.

It is a fact that distress and suffering do not obstruct our way as much as joy. Bliss is very obstructive. It was difficult enough to leave the crowd and confusion of the marketplace, but it is a thousand times more difficult to leave the soft music of the veena in the temple. This is why many meditators stop at atma gyan, self-realization, and do not go up to brahma gyan, experience of the Brahman – the cosmic reality.

We shall have to be alert about this bliss. Our effort here should be not to get lost in this bliss. Bliss draws us towards itself; it drowns us; we get immersed in it completely. Do not become immersed in bliss. Know that this too is an experience. Happiness was an experience, misery was an experience; bliss too is an experience. Stand outside of it, be a witness. As long as there is experience there is an obstacle: the ultimate end has not been reached. At the ultimate state all experiences end. Joy and sorrow come to an end, so also does bliss. Our language, however, does not go beyond this point. This is why we have described God as sat-chit-ananda – truth-consciousness-bliss. This is not the form of the supreme self, but this is the ultimate that words can express. Bliss is the ultimate expression of man. In fact, words cannot go beyond the fifth plane. But about the fifth plane we can say, “There is bliss there; there is perfect awakening; there is realization of the self there.” All this can be described.

Therefore, there will be no mystery about those who stop at the fifth plane. Their talk will sound very scientific because the realm of mystery lies beyond this plane. Things are very clear up to the fifth plane. I believe that science will sooner or later absorb those religions that go up to the fifth body, because science will be able to reach up to the atman.

When a seeker sets out on this path his search is mainly for bliss and not truth. Frustrated by suffering and restlessness he sets out in search of bliss. So one who seeks bliss will definitely stop at the fifth plane; therefore, I must tell you to seek not bliss but truth. Then you will not remain long here.

Then a question arises: “There is ananda: this is well and good. I know myself: this too is well and good. But these are only the leaves and the flowers. Where are the roots? I know myself, I am blissful – it is good, but from where do I arise? Where are my roots? From where have I come? Where are the depths of my existence? From which ocean has this wave that I am arisen?”

If your quest is for truth you will go ahead of the fifth body. From the very beginning, therefore, your quest should be for truth and not bliss; otherwise your journey up to the fifth plane will be easy but you will stop there. If the quest is for truth, there is no question of stopping there.

So the greatest obstacle on the fifth plane is the unequaled joy we experience – and more so because we come from a world where there is nothing but pain, suffering, anxiety and tension.

Then, when we reach this temple of bliss, there is an overwhelming desire to dance with ecstasy, to be drowned, to be lost in this bliss. This is not the place to be lost. That place will come, and then you will not have to lose yourself; you will simply be lost. There is a great difference between losing yourself and being lost. In other words, you will reach a place where even if you wish you cannot save yourself. You will see yourself becoming lost; there is no remedy. Yet here also in the fifth body you can lose yourself. Your effort, your endeavor, still works here – and even though the ego is intrinsically dead on the fifth plane, I-am-ness still persists. It is necessary, therefore, to understand the difference between ego and I-am-ness.

The ego, the feeling of ‘I’, will die, but the feeling of ‘am’ will not die. There are two things in “I am,” the ‘I’ is the ego and the ‘am’ is asmita – the feeling of being. So the ‘I’ will die on the fifth plane, but the being, the ‘am’, will remain: I-am-ness will remain. Standing on this plane, a meditator will declare, “There are infinite souls and each soul is different and apart from the other.” On this plane the meditator will experience the existence of infinite souls, because he still has the feeling of am, the feeling of being which makes him feel apart from others. If the quest for truth grips the mind the obstacle of bliss can be crossed – because incessant bliss becomes tedious. A single strain of a melody can become irksome.


To be lost in bliss is the hazard of the fifth plane. It is very difficult to overcome. Sometimes it takes many births to do so. The first four steps are not so hard to cross, but the fifth is very difficult. Many births may be needed to be bored of bliss, to be bored of the self, to be bored of the atman.

So the quest up to the fifth body is to be rid of pain, hatred, violence and desires. After the fifth the search is in order to be rid of the self. So there are two things: the first is freedom from something; this is one thing and it is completed at the fifth plane. The second thing is freedom from the self, and so a completely new world starts from here.


"The sixth is the brahma sharira, the cosmic body, and the sixth chakra is the agya chakra. The experience of bliss becomes intense on the fifth plane and the experience of Existence, of being, on the sixth. Asmita will now be lost – I am. The I in this, is lost at the fifth plane and the am will go as soon as you transcend the fifth. The is-ness will be felt; tathata, suchness will be felt. Nowhere will there be the feeling of I or of am; only that which is remains. So here will be the perception of reality, of Being – the perception of consciousness. But here the consciousness is free of me; it is no longer my consciousness. It is only consciousness – no longer my existence, but only Existence.

Some meditators stop after reaching the Brahma sharira, the cosmic body, because the state of “I am the Brahman” has come – of “Aham Brahmasmi,” when I am not and only the Brahman is. Now what more is there to seek? What is to be sought? Nothing remains to be sought. Now everything is attained. The Brahman means the total. One who stands at this point says, “The Brahman is the ultimate truth, the Brahman is the cosmic reality. There is nothing beyond.”

So the Brahman is the ultimate obstacle – the last barrier in the ultimate quest of the seeker. Now only the Being remains, but nonbeing has yet to be realized. The Being, the is-ness, is known, but the nonbeing has yet to be realized – that which is not still remains to be known. Therefore, the seventh plane is the nirvana kaya, nirvanicbody, and its chakra is the sahasrar. Nothing can be said in connection with this chakra. We can only continue talking at the most up to the sixth – and that too with great difficulty. Most of it will turn out to be wrong.

Until the fifth body the search progresses within a very scientific method; everything can be explained. On the sixth plane the horizon begins to fade; everything seems meaningless. Hints can still be given but ultimately the pointing finger breaks and the hints too are no more because one’s own being is eliminated. So the Brahman, the absolute being, is known from the sixth body and the sixth chakra.

One more journey yet remains – the journey to nonbeing, Nonexistence. Existence is only half the story: there is also nonexistence. Light is, but on the other side there is darkness. Life is one part, but there is also death. Therefore, it is necessary also to know the remaining nonexistence, the void, because the ultimate truth can only be known when both are known – existence and nonexistence. Being is known in its entirety and nonbeing is known in its entirety: then the knowing is complete. Existence is known in entirety and nonexistence is known in its entirety: then we know the whole; otherwise our experience is incomplete. There is an imperfection in brahma gyan, which is that it has not been able to know the nonbeing. Therefore, the brahma gyani denies that there is such a thing as nonexistence and calls it an illusion. He says that it does not exist. He says that to be is the truth and not to be is a falsity. There simply is no such thing, so the question of knowing it does not arise.

Nirvana kaya means the shunya kaya, the void from where we jump from the being into the nonbeing. In the cosmic body something yet remains unknown. That too has to be known – what it is not to be, what it is to be completely erased. Therefore, the seventh plane in a sense is an ultimate death. Nirvana, as I told you previously, means the extinction of the flame. That which was I, is extinct; that which was am, is extinct. But now we have again come into being by being one with the all. Now we are the Brahman, and this too will have to be left. He who is ready to take the last jump knows the existence and also the nonexistence”.

(Osho: In Search of the Miraculous)

“The fifth body, the spiritual body, crosses the realm of the individual and the realm of time. Now you are in eternity.

In the sixth body there is no mirror. Now only the cosmic is. You have been lost. You are no more; the dreamer is not. But the dream can still exist without the dreamer. And when there is a dream without the dreamer, it looks like authentic reality. There is no mind, no one to think, so whatever is known is known. It becomes your knowledge. Myths of creation come; they float by.

You are not; things are just floating by. No one is there to judge; no one is there to dream.

But a mind that is not, still is. A mind that is annihilated still exists -- not as an individual, but as the cosmic whole. You are not, but the Brahma is. That is why they say that the whole world is a dream of the Brahma. This whole world is a dream, maya. Not a dream of any individual, but a dream of the total, the whole. You are not, but the total is dreaming.

Now the only distinction is whether the dream is positive. If it is positive it is illusory, it is a dream, because in an ultimate sense only the negative is. When everything has become part of the formless, when everything has come back to the original source, then everything is and at the same time is not. The positive is the only factor remaining. It must be jumped over.

So if, in the sixth body, the positive is lost, you penetrate into the seventh. The real of the sixth is the door of the seventh.

So up to the sixth body there is a difference. In the seventh body only nothingness remains. There is an absence even of the seed. This is nirbeej samadhi, seedless samadhi. Now there is no possibility of dreaming.”

(Osho- The discipline of Transcendance )

“So there are four types of samadhi. Actually there are three authentic samadhis and they happen in a sequence. The fourth is an absolutely false experience that appears like samadhi. In this there is no actual experience - only a feeling of samadhi that is misleading. Many people are misled by satori. This false samadhi occurs in the fourth - the psychic plane. It is not the transitional process between the fourth and the fifth plane; it happens well within the fourth body. The three authentic samadhis occur outside the bodies in a transitional period when we pass on from one plane to another. One samadhi is a door, a passage.

Between the fourth and the fifth bodies happens the first authentic samadhi. One attains self- relaxation. We can get stuck here. Usually people stop at the false samadhi in the fourth body because it is so easy. We have to spend very little energy, making no effort at all, and it is obtained just like that. The majority of meditators, therefore, stagnate here. The first real samadhi, which takes place on the journey from the fourth to the fifth body, is very difficult; and the third, from the sixth to the seventh, is the most difficult of all. The name chosen for the third samadhi is vajrabhed - piercing of the thunderbolt. It is the most difficult one because it is a transition from being into nonbeing; it is a jump from life into death; it is a plunge from existence into nonexistence.

So there are actually three samadhis. The first you may call atma samadhi, the second brahma samadhi, and the last nirvana samadhi. The very first and false samadhi you may call satori. This is the one you should guard against, because it is very easily attainable.”

(In Search of the Miraculous #20- The Esoteric dimensions of Tantra

[stardustpilgrim]

May 10, 2019 9:37:27 GMT -5 anyoldnamewilldo said:

Dec 26, 2010 21:31:23 GMT -5 michaelsees said:

My personal opinion is MM should not even be on that list. Everyone on that list is affiliated with non duality. MM is not. She is only a woman who thinks and believes she is a avatar. Now even if she was which it's clear she is not she should not be on that list as she does not teach non duality.
Honestly she does not do anything but keeps silence. When I look at her photo she reminds me of the local uneducated Panamanians I met in Panama. Nice and simple folks but for sure no avatars.

However I am not posting to put this woman down but just to say she never belonged on that list to start with.

Michael

I would suggest, to be a little wary of the neo-advaita fashion which has is always focused around non-duality, and originated from the scene around Poonja , (Pappaji), in the 1990`s.

Not because non-duality is not what is beyond the mind, but it is true that many neo-advaitins and non-dualists can get stuck in early stages of awakening, after an initial realisation of non-duality. Many prematurely believe that they are enlighened.

This has come about becauseof ingorance or unawareness of the different stages of awakening.

No Doubt , Poonjaji was excellent at giving people satoris, or glimpses of enlightenment, but these often faded after days, months, or even years in some cases.
In many cases this was obvious from those seekers, but some of them became stuck with an ego that believed it was enlightened prematurely.

That was because Poonjaji was just helping to trigger a glimpse in people using words,as is the classic advaita fashion, but then just sending people away from him.

this medthod is very powerfull when combined with meditation, but people can often get caught in inbetween states, or not realise that there is any more to attain.

No doubt some of those who came away from Poonjaji did find enlightenment, such as Mooji.

Without any understanding that there are different stages of awakening and enlightenemnt, as in the Buddhist, Kundalini yoga and Tantric tradtions, the problem with modern advaita is people often get stuck in satoristates where they are able to move in and out of the mind, but the ego has not been transcended. Or they get to an early stage of awakening.

Osho has given various commentaries and descriptions of the stages of awakening that the seeker passes through.

Most of the spritual teachers giving satsang out there seem to be people who have had big satoris , or or in the fifth body. The sixth body, the Brahman is mentioned in many Indian texts but like various schools of Buddhism, and kundalini yoga, Osho eqautes the "Non-being", or Void as full enlightenment, and like Lao-Tzu, had said that the ultimate truth cannot be expressed in words.

Does this mean non-duality is lost? No, not at all. The One is always beyond the mind, the different stages of awakening and enlightenment are simply deeper dissolutions of the individual soul into the One.

Full enlightenment, or "Nirvana", then, is the absolute death into the One, this is also known as "seedless samadhi". There is no point is continuing with the physical existence here, except to be of help to others. Nirvana is thus "The extinction of the flame".

This explains why Osho had such phenonmenal energy transmission around him, but was also able to connect directly within the heart of his disciples. This connection knows no bounds of time and space, and still continues today. It appears to have been his main method of working.

“The fifth body is called the spiritual body because there you get the answer to the quest for “Who am I?” The call of the ‘I’ stops once and for all on this plane; the claim to be someone special vanishes immediately. If you say to such a person, “You are so and so,” he will laugh. All claims from his side will now stop, because now he knows. There is no longer any need to prove himself, because who he is, is now a proven fact.

The conflicts and problems of the individual end on the fifth plane. But this plane has its own hazards. You have come to know yourself, and this knowing is so blissful and fulfilling that you may want to terminate your journey here. You may not feel like continuing on. The hazards that were up to now were all of pain and agony; now the hazards that begin are of bliss. The fifth plane is so blissful that you will not have the heart to leave it and proceed further. Therefore, the individual who enters this plane has to be very alert about clinging to bliss so that it does not hinder him from going further. Here bliss is supreme and at the peak of its glory; it is in its profoundest depths. A great transformation comes about within one who has known himself. But this is not all; there is further to go also.

It is a fact that distress and suffering do not obstruct our way as much as joy. Bliss is very obstructive. It was difficult enough to leave the crowd and confusion of the marketplace, but it is a thousand times more difficult to leave the soft music of the veena in the temple. This is why many meditators stop at atma gyan, self-realization, and do not go up to brahma gyan, experience of the Brahman – the cosmic reality.

We shall have to be alert about this bliss. Our effort here should be not to get lost in this bliss. Bliss draws us towards itself; it drowns us; we get immersed in it completely. Do not become immersed in bliss. Know that this too is an experience. Happiness was an experience, misery was an experience; bliss too is an experience. Stand outside of it, be a witness. As long as there is experience there is an obstacle: the ultimate end has not been reached. At the ultimate state all experiences end. Joy and sorrow come to an end, so also does bliss. Our language, however, does not go beyond this point. This is why we have described God as sat-chit-ananda – truth-consciousness-bliss. This is not the form of the supreme self, but this is the ultimate that words can express. Bliss is the ultimate expression of man. In fact, words cannot go beyond the fifth plane. But about the fifth plane we can say, “There is bliss there; there is perfect awakening; there is realization of the self there.” All this can be described.

Therefore, there will be no mystery about those who stop at the fifth plane. Their talk will sound very scientific because the realm of mystery lies beyond this plane. Things are very clear up to the fifth plane. I believe that science will sooner or later absorb those religions that go up to the fifth body, because science will be able to reach up to the atman.

When a seeker sets out on this path his search is mainly for bliss and not truth. Frustrated by suffering and restlessness he sets out in search of bliss. So one who seeks bliss will definitely stop at the fifth plane; therefore, I must tell you to seek not bliss but truth. Then you will not remain long here.

Then a question arises: “There is ananda: this is well and good. I know myself: this too is well and good. But these are only the leaves and the flowers. Where are the roots? I know myself, I am blissful – it is good, but from where do I arise? Where are my roots? From where have I come? Where are the depths of my existence? From which ocean has this wave that I am arisen?”

If your quest is for truth you will go ahead of the fifth body. From the very beginning, therefore, your quest should be for truth and not bliss; otherwise your journey up to the fifth plane will be easy but you will stop there. If the quest is for truth, there is no question of stopping there.

So the greatest obstacle on the fifth plane is the unequaled joy we experience – and more so because we come from a world where there is nothing but pain, suffering, anxiety and tension.

Then, when we reach this temple of bliss, there is an overwhelming desire to dance with ecstasy, to be drowned, to be lost in this bliss. This is not the place to be lost. That place will come, and then you will not have to lose yourself; you will simply be lost. There is a great difference between losing yourself and being lost. In other words, you will reach a place where even if you wish you cannot save yourself. You will see yourself becoming lost; there is no remedy. Yet here also in the fifth body you can lose yourself. Your effort, your endeavor, still works here – and even though the ego is intrinsically dead on the fifth plane, I-am-ness still persists. It is necessary, therefore, to understand the difference between ego and I-am-ness.

The ego, the feeling of ‘I’, will die, but the feeling of ‘am’ will not die. There are two things in “I am,” the ‘I’ is the ego and the ‘am’ is asmita – the feeling of being. So the ‘I’ will die on the fifth plane, but the being, the ‘am’, will remain: I-am-ness will remain. Standing on this plane, a meditator will declare, “There are infinite souls and each soul is different and apart from the other.” On this plane the meditator will experience the existence of infinite souls, because he still has the feeling of am, the feeling of being which makes him feel apart from others. If the quest for truth grips the mind the obstacle of bliss can be crossed – because incessant bliss becomes tedious. A single strain of a melody can become irksome.


To be lost in bliss is the hazard of the fifth plane. It is very difficult to overcome. Sometimes it takes many births to do so. The first four steps are not so hard to cross, but the fifth is very difficult. Many births may be needed to be bored of bliss, to be bored of the self, to be bored of the atman.

So the quest up to the fifth body is to be rid of pain, hatred, violence and desires. After the fifth the search is in order to be rid of the self. So there are two things: the first is freedom from something; this is one thing and it is completed at the fifth plane. The second thing is freedom from the self, and so a completely new world starts from here.


"The sixth is the brahma sharira, the cosmic body, and the sixth chakra is the agya chakra. The experience of bliss becomes intense on the fifth plane and the experience of Existence, of being, on the sixth. Asmita will now be lost – I am. The I in this, is lost at the fifth plane and the am will go as soon as you transcend the fifth. The is-ness will be felt; tathata, suchness will be felt. Nowhere will there be the feeling of I or of am; only that which is remains. So here will be the perception of reality, of Being – the perception of consciousness. But here the consciousness is free of me; it is no longer my consciousness. It is only consciousness – no longer my existence, but only Existence.

Some meditators stop after reaching the Brahma sharira, the cosmic body, because the state of “I am the Brahman” has come – of “Aham Brahmasmi,” when I am not and only the Brahman is. Now what more is there to seek? What is to be sought? Nothing remains to be sought. Now everything is attained. The Brahman means the total. One who stands at this point says, “The Brahman is the ultimate truth, the Brahman is the cosmic reality. There is nothing beyond.”

So the Brahman is the ultimate obstacle – the last barrier in the ultimate quest of the seeker. Now only the Being remains, but nonbeing has yet to be realized. The Being, the is-ness, is known, but the nonbeing has yet to be realized – that which is not still remains to be known. Therefore, the seventh plane is the nirvana kaya, nirvanicbody, and its chakra is the sahasrar. Nothing can be said in connection with this chakra. We can only continue talking at the most up to the sixth – and that too with great difficulty. Most of it will turn out to be wrong.

Until the fifth body the search progresses within a very scientific method; everything can be explained. On the sixth plane the horizon begins to fade; everything seems meaningless. Hints can still be given but ultimately the pointing finger breaks and the hints too are no more because one’s own being is eliminated. So the Brahman, the absolute being, is known from the sixth body and the sixth chakra.

One more journey yet remains – the journey to nonbeing, Nonexistence. Existence is only half the story: there is also nonexistence. Light is, but on the other side there is darkness. Life is one part, but there is also death. Therefore, it is necessary also to know the remaining nonexistence, the void, because the ultimate truth can only be known when both are known – existence and nonexistence. Being is known in its entirety and nonbeing is known in its entirety: then the knowing is complete. Existence is known in entirety and nonexistence is known in its entirety: then we know the whole; otherwise our experience is incomplete. There is an imperfection in brahma gyan, which is that it has not been able to know the nonbeing. Therefore, the brahma gyani denies that there is such a thing as nonexistence and calls it an illusion. He says that it does not exist. He says that to be is the truth and not to be is a falsity. There simply is no such thing, so the question of knowing it does not arise.

Nirvana kaya means the shunya kaya, the void from where we jump from the being into the nonbeing. In the cosmic body something yet remains unknown. That too has to be known – what it is not to be, what it is to be completely erased. Therefore, the seventh plane in a sense is an ultimate death. Nirvana, as I told you previously, means the extinction of the flame. That which was I, is extinct; that which was am, is extinct. But now we have again come into being by being one with the all. Now we are the Brahman, and this too will have to be left. He who is ready to take the last jump knows the existence and also the nonexistence”.

(Osho: In Search of the Miraculous)

“The fifth body, the spiritual body, crosses the realm of the individual and the realm of time. Now you are in eternity.

In the sixth body there is no mirror. Now only the cosmic is. You have been lost. You are no more; the dreamer is not. But the dream can still exist without the dreamer. And when there is a dream without the dreamer, it looks like authentic reality. There is no mind, no one to think, so whatever is known is known. It becomes your knowledge. Myths of creation come; they float by.

You are not; things are just floating by. No one is there to judge; no one is there to dream.

But a mind that is not, still is. A mind that is annihilated still exists -- not as an individual, but as the cosmic whole. You are not, but the Brahma is. That is why they say that the whole world is a dream of the Brahma. This whole world is a dream, maya. Not a dream of any individual, but a dream of the total, the whole. You are not, but the total is dreaming.

Now the only distinction is whether the dream is positive. If it is positive it is illusory, it is a dream, because in an ultimate sense only the negative is. When everything has become part of the formless, when everything has come back to the original source, then everything is and at the same time is not. The positive is the only factor remaining. It must be jumped over.

So if, in the sixth body, the positive is lost, you penetrate into the seventh. The real of the sixth is the door of the seventh.

So up to the sixth body there is a difference. In the seventh body only nothingness remains. There is an absence even of the seed. This is nirbeej samadhi, seedless samadhi. Now there is no possibility of dreaming.”

(Osho- The discipline of Transcendance )

“So there are four types of samadhi. Actually there are three authentic samadhis and they happen in a sequence. The fourth is an absolutely false experience that appears like samadhi. In this there is no actual experience - only a feeling of samadhi that is misleading. Many people are misled by satori. This false samadhi occurs in the fourth - the psychic plane. It is not the transitional process between the fourth and the fifth plane; it happens well within the fourth body. The three authentic samadhis occur outside the bodies in a transitional period when we pass on from one plane to another. One samadhi is a door, a passage.

Between the fourth and the fifth bodies happens the first authentic samadhi. One attains self- relaxation. We can get stuck here. Usually people stop at the false samadhi in the fourth body because it is so easy. We have to spend very little energy, making no effort at all, and it is obtained just like that. The majority of meditators, therefore, stagnate here. The first real samadhi, which takes place on the journey from the fourth to the fifth body, is very difficult; and the third, from the sixth to the seventh, is the most difficult of all. The name chosen for the third samadhi is vajrabhed - piercing of the thunderbolt. It is the most difficult one because it is a transition from being into nonbeing; it is a jump from life into death; it is a plunge from existence into nonexistence.

So there are actually three samadhis. The first you may call atma samadhi, the second brahma samadhi, and the last nirvana samadhi. The very first and false samadhi you may call satori. This is the one you should guard against, because it is very easily attainable.”

(In Search of the Miraculous #20- The Esoteric dimensions of Tantra

Didn't get to read it all....but good....