Nostradamus and Gurus Leaving the Body

India is on our minds these days, what with Islamo-Fascist terrorist attacks on hotels, a train station, a hospital and a Jewish center in Mumbai. The attacks have prophetic significance. I will soon deliver a comprehensive report on India’s 9/11 terrorist event and where it takes us next.

In Predictions for 2008, I already indicated where “next” might be going nearly a year before it happened. The bloodshed in Mumbai taking place during the American Thanksgiving Holiday is the first step in a new global crisis that I predicted would appear in the year 2008. The terrorists aim to bring on a new Indo-Pakistani border standoff dragging Pakistan down into social, political breakdown and chaos.

A far more significant event took place on Thanksgiving Day holiday that the media, engrossed in the Mumbai terror has almost completely overlooked. American mystic Adi Da Samraj (aka Bubba Free John, or Da Free John) has died on this, America’s unique national-quasi-religious holiday. Thousands of his devotees from across the world are at this moment converging on the Fijian island of Naitamba to partake in a meditation vigil around the lifeless body of their master who had apparently suffered a massive heart attack on 27 November 2008.

Many of them hold hope that Adi Da, who they believe is the greatest of yogic masters, will re-enter his lifeless body after three days. To anyone who has trekked on spiritual pilgrimages through India, as I have, you learn of stories of great masters suddenly falling dead and remaining without a pulse for three days before miraculously coming back to life. Sai Baba of Shirdi (1835-1918) is said to have accomplished this feat because of his Yogic powers. Perhaps Adi Da will do the same?

I am sorry to predict that this will not be the case for Adi Da. He is, as the Buddhists say, “gateh gateh, par gateh, pare gateh Bodhisvaha gateh.”

He’s gone, gone, completely gone from his corporeal form.

I have mentioned and quoted Adi Da in Millennium Book of Prophecy and Messiahs: the Visions and Prophecies of the Second Coming. Adi Da shared a vision with G.I. Gurdjieff, P.D. Ouspensky, J. Krishnamuri and Osho, of the current birth pangs set to release out of the travails of the 21th century a balanced and harmonious New Humanity. The year 2008 marks the first contractions of the century-long travail.

The passing of Adi Da Samraj brings to mind my first-hand experience of the great let-go (Mahasamadhi) of another spiritual master nearly 19 years ago.

I inserted the following account of my experience of Osho’s passing in a commentary for Century 4 Quatrain 31 of Nostradamus’ book “Les Propheties” written back in the 1550s. I wish to present it again here as an offering of condolence and love to all those thousands of Adi Da devotees who are undergoing this most significant moment in a master-disciple relationship: the physical connection becoming an immortal connection.


La Lune au plain de nuict sur le haut mont,
Le nouueau sophe d’vn seul cerueau l’a veu:
Par ses disciples estre immortel semond,
Yeux au midy, en seins mains, corps au feu.

The Moon in the middle of the night over the high mountain,
The young sage alone with his mind has seen it.
His disciples invite him to become immortal
His eyes at the middle, his hands (folded) on his breast, his body in the fire.

We see Nostradamus describing the moment of awakening experienced by a young man who is alone at midnight. He has seen it — the truth of being — which transcends the dialectics of words and is beyond any duality.

The prophecy jumps into the future: the sage is no longer alone. He has many disciples who, by opening their hearts and minds, imbibe his existential truths. His body may die, but his essence, his immortality, lives on in his disciples. In some secret manner the sage will dissolve himself into them.

Two possible clues are hiding in the double pun of midy: either it means the sage faces south, in his temple or in meetings with disciples, or the word can mean “meridian” or “middle.” One, therefore, can picture the young sage as a mystic from the East whose eyes move up toward the middle of his brow — his third eye — when he rises into a mystical ecstasy.

Line 4 could contain more complex layers of meaning, some that your author may have witnessed first hand when he was invited to participate in the funeral celebration and ritual cremation of one of this century’s most controversial mystics, Osho (1931-1990).

On the evening of 19 January 1990, the body of Osho was brought into the public meeting hall at the Osho Commune International [situated in Pune, 110 miles east of Mumbai]. Several thousand white-robed followers danced and celebrated in front of the flower-festooned bamboo bier, in the most unusual and happiest funeral I have ever experienced. There were certainly a lot of tears but even in the midst of grief, most of the faces in that hall were filled with a glow of gratitude and love for a man who for them was the most remarkable person they had ever known and loved.

After ten minutes the body was carried off on its final journey to the burning ghats, the simple funerary crematoriums one finds along Indian rivers. Chance would have it that I walked alongside his body all the way to the ghats. I could see him perfectly. Osho didn’t look dead at all. Now I understand the stories about Zen disciples who resisted burning their master’s body until they were sure he was really dead and not just playing a prank. Osho was just lying there. Very transparent, delicate, as if he were glowing from the inside. He was the most alive corpse I had ever seen. I couldn’t believe he was actually dead until one of the pall bearers got a little carried away by the energy of the celebration and his dancing gait made Osho’s head and neck bob about like rubber.

There were between 2,000 to 5,000 thousand people in white [robes] at the ghats. I sat in the first row. I saw the man’s peaceful face for the last time, bathed in the light of electric torches as the final logs and flowers were lowered on to the funeral pyre, to the sounds of musical instruments and thousands of voices singing a stirring devotional song. The verses warmed the cold and humid Indian night air with the words, “Step into the holy fire, walk into the holy flame, oh! Halleluiah! Halleluiah!!” Soon a great flame leapt up from the funeral pyre. Osho’s family was to my right. They were crying like children. His younger brother Amit, in particular, was sobbing with such innocence and beauty that I was carried into his sobs. But even as the tears came I sensed a presence, a heresy, growing inside me. “What are you crying for?” said the heresy (as if it could speak). I felt I was saying goodbye to someone who hadn’t left — couldn’t leave me. For the rest of the night this heresy grew, and along with thousands of others I could not contain my delight.

Let us look again at the quatrain.

Osho claims that his enlightenment took place in a park in Jabalpur, India, when he was alone, sitting under a malshree tree at midnight (in the middle of the night) on 21 March 1953. At the time had just turned 21 years old (the young sage). He was born with five planets in the sign of Capricorn, which in occult astrology is symbolized by a high mountain cutting into the limitless sky. Osho describes enlightenment as a state of “no-mind,” in which one lives in an ultimate state of freedom he also calls blissful aloneness. In the East the mind and the ego are to be witnessed as false phenomenon outside of consciousness until one recognizes the truth of one’s authentic being — which he often referred to as “It.” (The young sage alone with his mind has seen it).

Osho often told his disciples that upon his death “I will dissolve into my people” in what he called the Buddhafield, the next stage in the evolution of human consciousness. This is a collective experience of enlightenment that all equally unique individuals can draw from. The days when people give up their responsibility to saviors are drawing to a close. Rather than the arrival of a Messiah in the 21st century, Osho predicted more of a collective awakening, or impersonal messianic experience. In other words, the Messiah is not coming — he is already hiding under our false egos and programmed behavior. The Messiah is within. Osho once said to Kurt Braun, the author of Rajneeshpuram: the Unwanted Society, that his people would become his autobiography (his disciples will invite him to become immortal).

Dr. Amrito, Osho’s personal physician, once told me that his patient experienced a strange physical phenomenon caused by his enlightenment — he felt constantly on fire inside. Osho was noted for keeping his room temperature at around 40 degrees to keep cool (his body in the fire). I can attest to the fact that he gave his daily discourses facing south in the commune’s meeting hall. He regularly could be seen with his eyes fixed in the middle of his brow in ecstasy. And his body on the funeral bier lay with its hands folded in the fire of the cremation pit.

Does this quatrain refer to the life and death of Osho? The one who knows [Nostradamus] lies buried in the wall of a Salonaise Church.

Quatrain Indexing Date: “Q31” = 1931. Osho was born on December 11, 1931.

(Nostradamus: The Complete Prophecies, pp. 323-325)


Stay tuned for more commentary about the Indian’s 9/11. Also tune into History Channel this Sunday evening (11/30/08) to see my appearance in the documentary: The Next Nostradamus.

John Hogue
(28 November 2008)

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