Osho
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2008-07-14T09:15:11Z
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Reverted edits by [[Special:Contributions/202.138.246.2|202.138.246.2]] to last version by Jayen466 (using [[WP:HG|Huggle]])
{{otheruses1|Indian mystic and philosopher Osho}}
{{Infobox Artist
| bgcolour =
| name = Osho
| image = Osho.jpg
| imagesize = 160px
| caption = Osho <br>("Rajneesh" Chandra Mohan Jain, <br>रजनीश चन्द्र मोहन जैन)
| birthname =
| birthdate = [[11 December]] [[1931]]
| location = Kuchwada, [[India]]
| deathdate = [[19 January]] [[1990]]
| deathplace = [[Pune]], India
| nationality = [[Image:Flag of India.svg|20px]] [[India]]n
| field =
| training =
| movement = Jivan Jagruti Andolan; [[Neo-sannyas]]
| works = From Sex to Superconsciousness<br>My Way, the Way of the White Clouds<br>The Book of Secrets
| patrons =
| influenced by =
| influenced =
| awards =
}}
'''"Rajneesh" Chandra Mohan Jain''' ({{lang-hi|रजनीश चन्द्र मोहन जैन}}) ([[December 11]], [[1931]] – [[January 19]], [[1990]]), also known as '''Acharya Rajneesh''' from the [[1960s]] onwards, calling himself '''Bhagwan Shree Rajneesh''' during the [[1970s]] and [[1980s]] and taking the name '''Osho''' in [[1989]], was an [[India]]n [[mystic]], [[guru]] and [[philosopher]].
A professor of [[philosophy]], he travelled throughout India in the [[1960s]] as a public speaker, raising controversy by speaking against [[socialism]], [[Mahatma Gandhi]] and institutionalised [[religion]]. He advocated a more open attitude towards [[human sexuality|sexuality]], a stance that earned him the sobriquet "sex guru" in the Indian and later the international press. In [[1970]], he settled for a while in [[Mumbai]] (Bombay). He began initiating disciples (known as [[neo-sannyas]]ins) and took on the role of a spiritual teacher. In his discourses, he reinterpreted writings of religious traditions, [[mystic]]s and [[philosopher]]s from around the world. Moving to [[Pune]] (Poona) in [[1974]], he established an [[Ashram]] that attracted increasing numbers of Westerners. The Ashram offered therapies derived from the [[Human Potential Movement]] to its Western audience and made news in India and abroad, chiefly because of its permissive climate and Osho's provocative lectures.
In [[1981]], Osho moved to the [[United States]]. His followers established an [[intentional community]] in [[Oregon]], incorporated as the City of [[Rajneeshpuram]]. In this period, Osho attracted media attention for his large and ever-expanding collection of [[Rolls-Royce (car)|Rolls-Royce]] motorcars. Subject to intense hostility and coordinated pressures from many sections of the Oregon population, the Oregon commune collapsed in [[1985]], when Osho revealed that the commune leadership had committed a number of serious crimes, including a [[1984 Rajneeshee bioterror attack|salmonella attack]] on the citizens of [[The Dalles, Oregon|The Dalles]]. Shortly after, Osho himself was arrested and charged with immigration violations. He left the United States in accordance with a [[plea bargain]]. After a world tour during which twenty-one countries denied him entry, Osho returned to Pune, where he died in [[1990]]. His Ashram is today known as the Osho International Meditation Resort.
Osho's syncretic teachings emphasise the importance of [[meditation]], awareness, [[love]], celebration, [[creativity]] and [[humour]] – qualities that in his view are suppressed by adherence to static belief systems, religious tradition and [[socialisation]]. His teachings have had a considerable impact on Western [[New Age]] thought; in his home country, India, he is widely regarded as one of the most significant philosophers and mystics of the 20th century.<ref>APS Malhotra: [http://www.hindu.com/mp/2006/09/23/stories/2006092303060200.htm In memoriam], ''[[The Hindu]]'', 23 Sep. 2006</ref>
==Biography==
===Early life===
Osho was born Chandra Mohan Jain ({{lang-hi|चन्द्र मोहन जैन}}) in Kuchwada, a small village in the [[Narsinghpur District]] of [[Madhya Pradesh]] state in [[India]], as the eldest of eleven children of a cloth merchant.<ref name="JMF9">{{harvnb|Fox|2002|p=9}}</ref> His parents, who were [[Taranpanthi]] [[Jainism|Jains]], sent him to live with his maternal grandparents until he was seven years old.<ref name="BM11">{{harvnb|Mullan|1983|p=11}}</ref> By Osho's own account,<ref>{{harvnb|Osho|1985|p=''passim''}}</ref> this was a major influence on his development, because his grandmother gave him the utmost freedom, leaving him carefree without an imposed education or restrictions.
At seven years old, his grandfather, whom he adored, died, and he went back to live with his parents.<ref name="JMF9" /> He was profoundly affected by his grandfather's [[death]], and again by the death of his childhood sweetheart and cousin Shashi from [[typhoid]] when he was 15, leading to an extraordinary preoccupation with death that lasted throughout much of his childhood and youth.<ref name=Joshi22-48>{{harvnb|Joshi|1982|pp=22–25, 31, 45–48}}</ref>
In his school years, he was a rebellious, but gifted student, and a formidable debater.<ref name="FF1-77">{{harvnb|FitzGerald|1986a|p=77}}</ref> As a youth, Osho became an [[atheism|atheist]]; he took an interest in [[hypnosis]] and was briefly associated with [[communism]], [[socialism]] and two [[Indian independence movement]]s: the [[Indian National Army]] and the [[Rashtriya Swayamsevak Sangh]].<ref name="FF1-77"/><ref name="JMF9"/> He began speaking in public, initially at the annual [[Sarva Dharma Sammelan]] held at [[Jabalpur]], organised by the Taranpanthi Jain community into which he was born (he participated there from 1951 to 1968).<ref>Smarika, Sarva Dharma Sammelan, 1974, [[Taran Taran]] Samaj, Jabalpur</ref> He resisted his parents' pressure to get married.<ref name="LT15">Interview with Howard Sattler, 6PR Radio, Australia, [http://www.youtube.com/watch?v=5ocbZhRQS9I video available here]</ref>
Osho later said he became spiritually enlightened on [[21 March]] [[1953]], when he was 21 years old.<ref name="BM12"/> He said he dropped all effort and hope.<ref>{{cite web|url=http://www.realization.org/page/doc0/doc0015.htm|title=My Awakening|accessdate=2007-11-23}}</ref> After what he describes as an intense seven-day process he says he went out at night to the Bhanvartal garden in Jabalpur, where he sat under a tree:<ref name="BM12">{{harvnb|Mullan|1983|p=12}}</ref>
{{cquote|The moment I entered the garden everything became luminous, it was all over the place – the benediction, the blessedness. I could see the trees for the first time – their green, their life, their very sap running. The whole garden was asleep, the trees were asleep. But I could see the whole garden alive, even the small grass leaves were so beautiful.
I looked around. One tree was tremendously luminous – the maulshree tree. It attracted me, it pulled me towards itself. I had not chosen it, god himself has chosen it. I went to the tree, I sat under the tree. As I sat there things started settling. The whole universe became a benediction.<ref>Osho: ''The Discipline of Transcendence'', Vol. 2, Chapter 11</ref>}}
He completed his studies at D. N. Jain College and the [[University of Sagar]],<ref>{{cite web|url=http://www.sagaruniversity.nic.in/univ.htm|title=University of Sagar website|accessdate=2007-11-23}}</ref> receiving a B.A. (1955) and an M.A. (1957, with distinction) in [[philosophy]].<ref name="JSG25">{{harvnb|Gordon|1987|p=25}}</ref> He then taught philosophy, first at [[Raipur]] Sanskrit College, and then, from 1958, as a lecturer at [[Jabalpur University]].<ref name="JSG25"/><ref name="LFC44" />
===1960–1970===
In 1960, Osho was promoted to professor at Jabalpur University.<ref name="LFC44" /> In parallel to his university job, he travelled throughout [[India]], giving lectures critical of [[socialism]] and [[Gandhi]], under the name Acharya Rajneesh ([[Acharya]] means teacher or professor; Rajneesh was a nickname he had acquired in childhood).<ref name="LFC44" /><ref name="FF1-77">{{harvnb|FitzGerald|1986a|p=77}}</ref><ref name="JSG26-27">{{harvnb|Gordon|1987|pp=26–27}}</ref> Socialism and Gandhi, he said, both glorified poverty rather than rejecting it.<ref name="JMF10">{{harvnb|Fox|2002|p=10}}</ref> To escape its poverty and backwardness, India needed [[capitalism]], science, modern technology and [[birth control]].<ref name="FF1-77" /> He also criticised orthodox [[Hinduism]], saying that [[Brahminical Hinduism|Brahminic]] religion was sterile, and condemning all political and religious systems as [[hypocrisy|hypocritical]].<ref name="JMF10"/> Such statements made him controversial, but also brought him a great deal of attention.<ref name="FF1-77" />
Soon, he gained a loyal following that included a number of wealthy merchants and businessmen.<ref name="Lewis122">{{harvnb|Lewis|Petersen|2005|p=122}}</ref> These sought individual consultations from him about their spiritual development and daily life, in return for donations – a commonplace arrangement in India, where people seek guidance from learned or holy individuals the way people elsewhere might consult a psychologist or [[counsellor]].<ref name="Lewis122" /> The rapid growth of his practice, however, was somewhat out of the ordinary, suggesting that he had an uncommon talent as a spiritual therapist.<ref name="Lewis122" /> From 1962, he began to lead 3- to 10-day meditation camps, and the first meditation centres (Jivan Jagruti Kendras) started to emerge around his teaching, then known as the Life Awakening Movement (Jivan Jagruti Andolan).<ref name="ASIMA">{{harvnb|Osho|2000|p=224}}</ref> After a speaking tour in 1966, he resigned from his teaching post.<ref name="LFC44">{{harvnb|Carter|1990|p=44}}</ref>
In a 1968 lecture series, he scandalised [[Hindu]] leaders by calling for freer acceptance of sex; when he was invited the following year – despite the misgivings of some Hindu leaders – to speak at the Second World Hindu Conference, he used the occasion to raise controversy again.<ref name="Carter45">{{harvnb|Carter|1990|p=45}}</ref> In his speech, he said that "any religion which considers life meaningless and full of misery, and teaches the hatred of life, is not a true religion. Religion is an art that shows how to enjoy life."<ref name="Joshi88">{{harvnb|Joshi|1982|p=88}}</ref> He characterised priests as being motivated by self-interest, incensing the [[shankaracharya]] of [[Puri]], who tried in vain to have his lecture stopped.<ref name="Joshi88" />
In 1969, a group of Osho's friends established a foundation to support his work. At the end of June 1970, he left Jabalpur and moved to Mumbai.<ref name="Joshi94103">{{harvnb|Joshi|1982|pp=94–103}}</ref> On [[September 26]], [[1970]], he initiated his first disciple or [[Sanyasa|sannyasin]] at an outdoor meditation camp, one of the large gatherings where he lectured and guided group meditations. His concept of [[neo-sannyas]] entailed wearing the traditional orange dress of ascetic Hindu holy men, including a [[Japa mala|mala]] (beaded necklace) carrying a locket with his picture.<ref name="JMF12">{{harvnb|Fox|2002|p=12}}</ref> However, his sannyasins were expected to follow a celebratory, rather than ascetic lifestyle, renouncing only that which prevented them from living totally in the present.<ref name="JMF11">{{harvnb|Fox|2002|p=11}}</ref>
In December 1970, Osho moved to Woodlands Apartments in Mumbai, where he gave lectures and received visitors, among them the first Western visitors.<ref name="Joshi94103"/> He now travelled very rarely, and stopped speaking at open public meetings.<ref name="Joshi94103"/>
===1971–1980===
In 1971, he adopted the title Bhagwan Shree Rajneesh.<ref name="FF1-78"/> Shree means Sir or Mister; the [[Sanskrit]] title [[Bhagwan]] means "blessed one", indicating a human being in whom the divine is no longer hidden, but apparent.<ref name="Süss29-30">{{harvnb|Süss|1996|pp=29-30}}</ref><ref>[http://dsal.uchicago.edu/cgi-bin/romadict.pl?query=bhagavan&display=simple&table=macdonell Macdonell Practical Sanskrit Dictionary] (see entry for ''bhagavat'', which includes ''bhagavan'' as the [[vocative]] case of ''bhagavat'')</ref>
The hot, humid climate of Mumbai appeared to have proved detrimental to his health; he had developed [[diabetes]], [[asthma]] and numerous [[allergy|allergies]].<ref name="FF1-78">{{harvnb|FitzGerald|1986a|p=78}}</ref> So, in 1974, on the 21st anniversary of his enlightenment,<ref name="FF1-87">{{harvnb|FitzGerald|1986a|p=87}}</ref> he and his group moved from the Mumbai apartment to a property in Koregaon Park, [[Pune]], which was purchased with the help of Catherine Venizelos (Ma Yoga Mukta), a Greek shipping heiress.<ref>{{harvnb|Carter|1990|pp=48–54}}</ref> Osho taught at the [[Pune]] Ashram from 1974 to 1981.
The two adjoining houses and six acres of land became the nucleus of an [[Ashram]], and those two buildings are still at the heart of the present-day Osho International Meditation Resort. This space allowed for the regular audio recording of his discourses and, later, video recording and printing for worldwide distribution, which enabled him to reach far larger audiences internationally. The number of Western visitors increased sharply, leading to constant expansion.<ref name="JMF15">{{harvnb|Fox|2002|p=15}}</ref> The Ashram soon featured an arts-and-crafts centre that turned out clothing, jewelry, ceramics and organic cosmetics and put on performances of theatre, music and mime.<ref name="FF1-80">{{harvnb|FitzGerald|1986a|p=80}}</ref>
Following the arrival of several therapists from the [[Human Potential Movement]]<ref name="JMF16">{{harvnb|Fox|2002|p=16}}</ref> in the early seventies, the Ashram began to offer a growing number of therapy groups as well as meditations.<ref name="JMF17">{{harvnb|Fox|2002|p=17}}</ref> The therapy groups became a major source of income for the ashram.<ref name="JMF17" />
A typical day in the Ashram began at 6:00 a.m. with [[OSHO Dynamic Meditation|Dynamic Meditation]].<ref name="JMF17"/> At 8:00 a.m., Osho gave a 60 to 90-minute spontaneous lecture in the Ashram's "Buddha Hall" auditorium, either commenting on literature from a religious tradition, or answering questions sent in by visitors and disciples.<ref name="JMF17"/> Until 1981, lecture series held in [[Hindi]] alternated with series held in [[English language|English]]. During the day, various meditations and therapies took place, whose intensity was ascribed to the spiritual energy of Osho's "buddhafield".<ref name="JMF18"/> Evenings were for [[darshan]]s, where Osho engaged in personal conversation with small numbers of individual disciples or visitors.<ref name="FF1-80" /> Sannyasins came for darshan when departing or returning to the Ashram, of if they had an issue that they wanted to discuss with Osho.<ref name="JMF18"/>
To decide which therapies to participate in, visitors either consulted Osho or made selections according to their own preferences.<ref name="JMF17"/> Some of the early therapy groups in the Ashram, such as the [[Encounter group]], were experimental and very controversial, allowing a degree of physical violence as well as sexual encounters between participants.<ref name="JMF17"/><ref name="NYT131181"/> Conflicting reports of injuries sustained in encounter group sessions began to appear in the press.<ref>Karlen, N., Abramson, P.: ''Bhagwan's realm'', in: ''Newsweek'', December 3 1984</ref><ref>{{harvnb|Prasad|1978|p=}}</ref><ref>Mehta, G.: ''Karma Cola: Marketing the Mystic East'', New York: Simon & Schuster, 1979</ref> Violence in the therapy groups eventually ended in January 1979, when the Ashram issued a press release stating that violence "had fulfilled its function within the overall context of the Ashram as an evolving spiritual commune."<ref name="JSG84">{{harvnb|Gordon|1987|p=84}}</ref>
Besides the controversy around the therapies, allegations of drug use amongst sannyasins began to mar the Ashram's image.<ref>Mitra, S., Draper, R., and Chengappa, R.: ''Rajneesh: Paradise lost'', in: ''India Today'', December 15 1985</ref> Some Western [[sannyasin]]s were financing their extended stays in India through [[prostitution]] and drug running; some were caught and ended up in prison.<ref name="JMF20">{{harvnb|Fox|2002|p=20}}</ref><ref>{{harvnb|Sam|1997|pp=57–58, 80–83, 112–114}}</ref> A few sannyasins later claimed that, while Osho was not directly involved, they discussed such plans and activities with him in darshan, and he gave his blessing.<ref name="JMF47">{{harvnb|Fox|2002|p=47}}</ref>
The Pune Ashram was, by all accounts, an exciting and intense place to be, with an emotionally charged, madhouse-carnival atmosphere.<ref name="FF1-80"/><ref name="JMF18">{{harvnb|Fox|2002|p=18}}</ref> Many observers noted that Osho's lecture style changed in the late seventies, becoming intellectually less focused and featuring an increasing number of jokes intended to shock or amuse his audience.<ref name="FF1-85">{{harvnb|FitzGerald|1986a|p=85}}</ref>
By the latter half of the 1970s it had become clear that the property in Pune was too small to contain the rapid growth of the Ashram and Osho asked that somewhere larger be found.<ref name="FF1-85"/> Sannyasins from around India started looking for property that could be purchased and used for a larger Ashram and alternatives were found, including in the province of [[Kutch]], [[Gujarat]] and in the Himalayas.<ref name="FF1-85"/><ref name="JMF21"/> Nothing came of many of the ideas, although a castle at [[Pune District|Saswad]], in the hills above Pune, was purchased and work started on a community there.<ref name="JMF21"/>
However, plans for a large utopian commune in India were never implemented, as mounting tensions between the Ashram and the conservative Hindu government led by [[Morarji Desai]] resulted in an impasse.<ref name="JMF21"/> Land use approval was denied and, more importantly, the government stopped issuing visas to foreign visitors who indicated the Ashram as their main destination in India.<ref>Goldman, M. S. (1991), Reviewed Work(s): Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community by Lewis F. Carter, ''Journal for the Scientific Study of Religion'', Vol. 30, No. 4. (Dec.), pp. 557–558.</ref>
In addition, Desai's government cancelled the tax-exempt status of the Ashram, resulting in a claim of current and back taxes estimated at $5 million.<ref name="LFC6364">{{harvnb|Carter|1990|pp=63–64}}</ref> Conflicts with various Indian religious leaders added to the situation – by 1980, the Ashram had become so controversial that [[Indira Gandhi]], despite a previous association between Osho and the [[Nationalist Congress Party|National Congress Party]] dating back to his early speeches made in the sixties, was unwilling to intercede for it after her return to power.<ref name="LFC6364"/> During one of Osho's discourses in May 1980, an attempt on his life was made by a young Hindu [[fundamentalist]].<ref name="FF1-85"/><ref>[http://timesofindia.indiatimes.com/articleshow/28605046.cms ''Times of India'' article dated 18 Nov. 2002]</ref>
===1981–1985===
By 1981, Osho's Ashram hosted 30,000 visitors per year.<ref name="Paradise">Mitra, S., Draper, R., and Chengappa, R.: ''Rajneesh: Paradise lost'', in: ''India Today'', December 15 1985</ref> On [[10 April]] [[1981]], having discoursed daily for nearly 15 years, Osho entered a three-and-a-half-year period of self-imposed public silence,<ref name="JMF21">{{harvnb|Fox|2002|p=21}}</ref> and [[satsang]]s (silent sitting and music, with some readings from spiritual works such as [[Khalil Gibran]]'s [[The Prophet (book)|The Prophet]]) took the place of his discourses. Then, in mid-1981, Osho went to the United States in search of better medical care (apart from his other health issues, he now suffered from a persistent and very painful [[back]] problem).<ref name="JMF22">{{harvnb|Fox|2002|p=22}}</ref> The move to America seems to have been a unilateral decision on the part of Osho's secretary, [[Ma Anand Sheela]], who wished to ensure the availability of medical facilities in the event of any further deterioration in Osho's health.<ref name="JMF22">{{harvnb|Fox|2002|p=22}}</ref><ref>{{harvnb|Palmer|1988|p=127}}, reprinted in {{harvnb|Aveling|1999|p=377}}</ref> Others attributed the move to the various conflicts that had marred the period preceding his departure from Pune.<ref>''Guru in Cowboy Country'', in: ''Asia Week'', July 29 1983, pp. 26–36</ref> There is evidence that Osho had not initially intended to reside permanently in the United States.<ref name="JMF24">{{harvnb|Fox|2002|p=24}}</ref>
After a brief spell in [[Montclair, New Jersey]],<ref name="NYT160981">[http://query.nytimes.com/gst/fullpage.html?res=9C05E2DE1138F935A2575AC0A967948260&sec=&spon=&pagewanted=1 ''New York Times'' article dated 16 Sep. 1981]</ref> Sheela bought (for [[United States dollar|US$]]6 million) a {{convert|64000|acre|km2|-1|sing=on}} ranch in [[Wasco County, Oregon]], previously known as "The Big Muddy Ranch", and immediately began setting up the so-called Rancho Rajneesh commune. Within a year of arriving Osho's followers had become embroiled in a series of legal battles with their neighbours, the principal conflict relating to land use.<ref name="CL339341"/> This conflict escalated to bitter hostility, and over the following years, the commune was subject to consistent and coordinated pressures from various coalitions of Oregon residents.<ref name="CL339341"/><ref name="CNR"/> In May of 1982, the residents of Rancho Rajneesh (having grown larger in number than the local inhabitants) voted to incorporate the city of [[Rajneeshpuram, Oregon|Rajneeshpuram]].<ref name="CL339341">{{harvnb|Latkin|1992|p=}}, reprinted in {{harvnb|Aveling|1999|pp=339–341}}</ref>
[[Image:Osho Drive By.jpg|thumb|left|300px|Osho greeted by sannyasins on one of his daily "drive-bys" in Rajneeshpuram, 1982.]] Osho resided at Rajneeshpuram, living in a purpose-built [[Mobile home|trailer]] complex with an indoor swimming pool and other amenities. Over the coming years, he achieved notoriety for the large number of [[Rolls-Royce (car)|Rolls-Royce]] luxury cars<ref>Wakin D. J., [http://www.skepticfiles.org/cultinfo/rolls.htm ''Rajneesh-Rolls Royce''], Associated Press Writer, APpa 07/26 1407</ref> that his followers bought for his use, eventually numbering 93 vehicles.<ref name="Hindu"/><ref>{{harvnb|Palmer|1988|p=128}}, reprinted in {{harvnb|Aveling|1999|p=380}}</ref>
As part of his withdrawal from public life, Osho had given Ma Anand Sheela limited [[power of attorney]] in 1981, and removed the limits in 1982.<ref name="SJP378">{{harvnb|Palmer|1988|p=127}}, reprinted in {{harvnb|Aveling|1999|p=378}}</ref> In 1983, Sheela announced that he would henceforth speak only with her.<ref name="FF1-94">{{harvnb|FitzGerald|1986a|p=94}}</ref> He would later claim that she kept him in ignorance.<ref name="SJP378"/> Many sannyasins expressed doubts about whether Sheela truly represented Osho.<ref name="FF1-93">{{harvnb|FitzGerald|1986a|p=93}}</ref> An increasing number of dissidents left Rajneeshpuram, citing disagreements with Sheela's autocratic leadership style.<ref name="FF1-93"/>
The following years saw an increased emphasis on Osho's apocalyptic vision that the conventional world would destroy itself by nuclear war or other disasters sometime in the 1990s.<ref name="Wallis156">{{harvnb|Wallis|1986|p=}}, reprinted in {{harvnb|Aveling|1999|p=156}}</ref> Osho had said as early as 1964 that "the third and last war is now on the way", and had commented in the intervening years on the need to create a "new humanity" to avoid global suicide.<ref name="Wallis157"/> By the early 1980s, this had become the basis for a new exclusivism, with a 1983 article in the Rajneesh Foundation Newsletter announcing that "Rajneeshism is creating a Noah's Ark of consciousness ... I say to you that except this there is no other way".<ref name="Wallis157"/> These warnings contributed to an increased sense of urgency in getting the Oregon commune established.<ref name="Wallis157"/>
In 1984, Sheela announced that Osho had predicted the death of two-thirds of humanity from [[AIDS]].<ref name="Wallis157">{{harvnb|Wallis|1986|p=}}, reprinted in {{harvnb|Aveling|1999|p=157}}</ref><ref name="JMF26">{{harvnb|Fox|2002|p=26}}</ref> As a precaution, sannyasins were required to wear rubber gloves and [[condom]]s while making love and to refrain from kissing.<ref>{{harvnb|Palmer|1988|p=129}}, reprinted in {{harvnb|Aveling|1999|p=382}}</ref><ref>Rajneesh Times, 16, 1st October, 1984:6</ref> This was widely seen as an extreme overreaction; AIDS was not considered a [[heterosexual]] disease at the time, and the use of condoms was not yet widely recommended for [[AIDS#Transmission_and_prevention|AIDS prevention]].<ref name="RP155-158">{{harvnb|Palmer|Sharma|1993|pp=155–158}}</ref>
Osho ended his period of public silence in October 1984, announcing that it was time for him to "speak his own truths."<ref name="JMF27">{{harvnb|Fox|2002|p=27}}</ref> In July 1985, he resumed his daily public discourses in the commune's purpose-built, two-acre meditation hall. According to statements he made to the press, he did so against Sheela's wishes.<ref>Osho: ''The Last Testament'', Vol. 2, Chapter 29 (transcript of interview with ''[[Stern (magazine)|Stern]]'' magazine and [[ZDF]] TV, Germany)</ref>
On 16 September 1985, Sheela and her entire management team having suddenly left the commune for Europe a few days prior, Osho held a press conference in which he labelled Sheela and her associates a "gang of fascists."<ref name="FF2-108"/> He accused them of having committed a number of serious crimes, most of these dating back to 1984, and invited the authorities to investigate.<ref name="FF2-108"/> The alleged crimes, which he stated had been committed without his knowledge or consent, included the attempted murder of his personal physician, poisonings of public officials, [[wiretapping]] and [[bugging]] within the commune and within his own home, and a [[1984 Rajneeshee bioterror attack|bioterror attack]] on the citizens of [[The Dalles, Oregon]], using [[salmonella]].<ref name="FF2-108">{{harvnb|FitzGerald|1986b|p=108}}</ref> The subsequent investigation by the U.S. authorities confirmed these accusations and resulted in the conviction of Sheela and several of her lieutenants.<ref name="LFC233238"/> There was no sufficient evidence to link Osho himself to these crimes.<ref name="JSG210">{{harvnb|Gordon|1987|p=210}}</ref><ref name="LFC233238"/><ref name="JMF50"/>
On 23 October 1985, a federal grand jury issued a thirty-five-count indictment charging Osho and several other disciples, including Sheela, with conspiracy to evade immigration laws.<ref name="FF2-110">{{harvnb|FitzGerald|1986b|p=110}}</ref> The indictment was returned [[in camera]], but word was leaked to Osho's lawyer.<ref name="FF2-110"/> Negotiations to allow Osho to surrender to authorities in Portland if a warrant were issued failed.<ref name="FF2-110"/><ref name="LFC232"/> Tension peaked amid rumours of a [[National Guard]] takeover, a planned violent arrest of Osho and fears of shooting.<ref name="PalSha52">{{harvnb|Palmer|Sharma|1993|p=52}}</ref> On 28 October 1985, Osho, his personal physician and a small number of sannyasins accompanying them were arrested without a warrant aboard a rented [[Learjet]] at a [[North Carolina]] airstrip; the group were en route to [[Bermuda]] ($58,000 in cash and 35 watches and bracelets worth $1 million were also found on the aircraft).<ref>{{harvnb|Carter|1990|pp=232, 233, 238}}</ref><ref name="FF2-111">{{harvnb|FitzGerald|1986b|p=111}}</ref><ref name="PalSha52"/> Osho had by all accounts been neither informed of the impending arrest nor of the reasons for the journey.<ref name="LFC232">{{harvnb|Carter|1990|p=232}}</ref>
Osho's imprisonment and transfer across the country took the form of a public spectacle – he was displayed in chains, held first in North Carolina, then [[Oklahoma]], and finally in [[Portland, Oregon|Portland]].<ref name="LFC234-235"/> Officials took the full ten days legally available to them to transfer him from North Carolina to Portland for [[arraignment]].<ref name="LFC234-235">{{harvnb|Carter|1990|pp=234–235}}</ref> After initially pleading not guilty to all charges and being released on bail, Osho, on the advice of his lawyers, entered an "[[Alford plea]]" – through which a suspect does not admit guilt, but does concede there is enough evidence to convict him – to one count of making false statements to an immigration official, and one count of conspiracy to have followers stay in the country illegally by having them enter into [[sham marriage]]s.<ref name="JSG201">{{harvnb|Gordon|1987|pp=199–201}}</ref> Under the deal his lawyers made with the United States Attorney's office, he was given a 10-year suspended sentence and placed on five years' probation; in addition, he agreed to pay $400,000 in fines and prosecution costs, to leave the United States and not to return for at least five years without the permission of the [[United States Attorney General]].<ref name="LFC233238">{{harvnb|Carter|1990|pp=233–238}}</ref><ref name="FF2-111"/><ref>{{harvnb|Latkin|1992|p=}}, reprinted in {{harvnb|Aveling|1999|p=342}}</ref>
===1986–1990===
Osho then began a somewhat enforced world tour, speaking in [[Nepal]], [[Crete]] and [[Uruguay]], among others.<ref>{{harvnb|Carter|1990|p=241}}</ref><ref>{{harvnb|Shunyo|1993|pp=121, 131, 151}}</ref> Being refused entry visas by twenty-one different countries, he returned to [[India]] in July 1986, and in January 1987, to his old Ashram in [[Pune]], India.<ref name="JMF29">{{harvnb|Fox|2002|p=29}}</ref>
He resumed discoursing there, although with interruptions due to intermittent ill health.<ref name="JMF34"/> Publishing efforts and therapy courses quickly resumed as well, though now in less controversial style, and the Ashram experienced a renewed period of expansion.<ref name="JMF34">{{harvnb|Fox|2002|p=34}}</ref> It now presented itself as a "Multiversity", a place where therapy was to function as a bridge to meditation.<ref name="JMF34"/> Osho devised a number of new meditation techniques, among them the "Mystic Rose" method, and, after a gap of more than ten years, began to lead meditations personally again.<ref name="JMF34"/>
Among his followers, the previous preference for communal living styles receded, most of them preferring to live ordinary and independent lives in society.<ref name="JMF3233">{{harvnb|Fox|2002|pp=32–33}}</ref> The former red or orange dress code for sannyasins, which had been optional for some time, was finally abandoned in 1987.<ref name="JMF3233" />
In November 1987, Osho expressed his belief that his deteriorating health was the result of some form of poison administered to him by the U.S. authorities during the twelve days he was held without bail in various U.S. prisons.<ref name="JMF3536">{{harvnb|Fox|2002|pp=35–36}}</ref> His doctors hypothesised that he had been poisoned by [[radiation]] and [[thallium]], and that he must have slept on his right side on a deliberately irradiated mattress, since his symptoms were concentrated on the right side of his body.<ref name="JMF3536"/> This allegation, as disseminated by Osho's one-time attorney, Philip J. Toelkes (Swami Prem Niren), was dismissed outright by U.S. attorney [[Charles H. Hunter]], who stated: "It's a total and complete fiction and you have to consider the source ... the man has no credibility." Indeed, Toelkes conceded that there was no evidence to support the claim.<ref>Akre B. S.: [http://www.skepticfiles.org/cultinfo/gurupois.htm ''Rajneesh Conspiracy''], Associated Press Writer, Portland (APwa 12/15 1455)</ref> A less sinister explanation is that Osho, who had been a diabetic for many years, may have suffered from a series of systemic breakdowns in the final stages of his chronic disease, perhaps exacerbated by the stress he had experienced.<ref name="JMF3536"/>
From early 1988, his discourses focused exclusively on [[Zen]].<ref name="JMF34"/> In late December 1988, he said he no longer wished to be referred to as Bhagwan Shree Rajneesh, and in February 1989 took the name Osho.<ref name="JMF34"/> His health continued to weaken, and he delivered his last public discourse in April 1989.<ref name="JMF3536"/> In the remaining months of that year, he only sat in silence with his followers.<ref name="JMF3536"/>
On [[January 19]], [[1990]] Osho died, aged 58, with [[heart failure]] being the publicly reported cause. His ashes were placed in his newly built bedroom in one of the main buildings ([[Laozi|LaoTsu]] House) at the Pune Ashram. The [[epitaph]] reads, "OSHO. Never Born, Never Died. Only Visited this Planet Earth between Dec 11 1931 – Jan 19 1990."
===Legacy===
[[Image:Osho International Meditation Resort.jpg|thumb|right|300px|The Osho International Meditation Resort in Pune, India, at 200,000 visitors annually, is one of the largest resorts of its kind in the world today.]]
The events around Rajneeshpuram during the eighties had brought Osho and his movement into disrepute.<ref name="PT"/> But since Osho's death, there has been a sea change in public opinion in India.<ref name="TJ">[http://law.incometaxindia.gov.in/DitTaxmann/IncomeTaxActs/2007ITAct/%5B2005%5D148TAXMAN0396(BOM).htm Bombay High Court tax judgment], sections 12–14</ref> As early as 1991, an influential Indian newspaper counted Osho, among figures such as [[Gautama Buddha]] and [[Mahatma Gandhi]], among the ten people who had most changed India's destiny; in Osho's case, by "liberating the minds of future generations from the shackles of religiosity and conformism".<ref name="JMF42">{{harvnb|Fox|2002|p=42}}</ref> Since then, his teachings have progressively become part of the cultural mainstream of India<ref name="TJ"/> and [[Nepal]],<ref>[http://newspostindia.com/report-32126 News Post India article dated 19 January 2008]</ref><ref>[http://www.nepalphotoagency.com/display.php?id=485&sub_cat_id=51 Former prime minister of Nepal, [[Krishna Prasad Bhattarai]], on a visit to the [[Kathmandu]] Osho commune]</ref> perhaps in part because of his status as a figure who had a large Western following.<ref name="HBU-TSSP">{{harvnb|Urban|2003|p=242}}</ref>
Over 650 books<ref name=Süss45">{{harvnb|Süss|1996|p=45}}</ref> are credited to Osho, expressing his views on all facets of human existence.<ref name="CNR"/> Virtually all of them are renderings of his taped discourses.<ref name="CNR">{{harvnb|Carter|1987|p=}}, reprinted in {{harvnb|Aveling|1999|pp=182, 189}}</ref> His books are available in 55 different languages<ref>[http://www.tehelka.com/story_main31.asp?filename=Ne300607Business_Of_the.asp ''Tehelka'' article dated 30 June 2007]</ref> and have entered best-seller lists in such varied countries as [[Italy]] and [[South Korea]].<ref name="PT">[http://publishingtrends.com/copy/01/0105/0105osho.htm PublishingTrends.com]</ref><ref name="JMF42"/>
Osho is one of only two authors whose entire works have been placed in the Library of [[Parliament of India|India's National Parliament]] in [[New Delhi]] (the other is Mahatma Gandhi).<ref name="TJ"/> Excerpts and quotes from his works appear regularly in the ''[[Times of India]]'' and many other Indian newspapers. Prominent admirers include the [[Indian Prime Minister]], Dr. [[Manmohan Singh]],<ref name="SFC24804">[http://sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2004/08/29/ING9G8DKC31.DTL ''San Francisco Chronicle'' article dated 29 Aug. 2004]</ref> and the noted Indian novelist and journalist, [[Khushwant Singh]].<ref name="SFC24804">[http://sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2004/08/29/ING9G8DKC31.DTL ''San Francisco Chronicle'' article dated 29 Aug. 2004]</ref> The Osho disciple [[Vinod Khanna]], who worked as Osho's gardener in Rajneeshpuram,<ref>[http://www.tribuneindia.com/2002/20020725/ncr.htm ''The Tribune'' article dated 25 July 2002] (8th from the top)</ref> served as India's [[Indian Foreign Minister|Minister of State for External Affairs]] from 2003 to 2004.<ref>[http://164.100.24.209/newls/Biography.aspx?mpsno=197 Parliamentary Biography]</ref> In the West, figures such as the American poet and [[Rumi]] translator [[Coleman Barks]],<ref>Osho, ''Just like that: Talks on Sufism'', with an [http://www.oshoworld.com/onlinemag/feb2002/htm/knowingoshobooks.asp introduction] by [[Coleman Barks]], ISBN 3-893-38113-9</ref> the American novelist [[Tom Robbins]]<ref>[http://video.google.com/videoplay?docid=1922694340315253435& Interview with Tom Robbins]</ref> and the German philosopher, author and TV host [[Peter Sloterdijk]]<ref>[http://www.lettre.de/archiv/36_sloterdijk.html German-language interview with Peter Sloterdijk in ''Lettre International'']</ref> have championed Osho.
Osho's Ashram in [[Pune]] has become the Osho International Meditation Resort,<ref>[http://www.virtualpune.com/html/localguide/attractions/html/osho_international_resort.shtml Page on virtualpune.com]</ref> one of India's main tourist attractions.<ref name="JMF41"/><ref>[http://www.indianembassy.ru/cd_journey_through_india/CD2/en/en_things.html Indian Embassy website], section "A modern Ashram"</ref> According to press reports, it attracts some 200,000 visitors from all over the world each year.<ref name="SFC24804"/><ref>[http://www.wweek.com/html/urbanpulse020200.html Willamette Week Online, Portland, Orgeon, article dated 2 Feb. 2000]</ref> Politicians, media personalities and the [[Tenzin Gyatso, 14th Dalai Lama|Dalai Lama]] have visited the Meditation Resort.<ref name="JMF41">{{harvnb|Fox|2002|p=41}}</ref> HIV/AIDS is still a concern for the Osho movement, and AIDS tests are mandatory for those wishing to enter the resort.<ref>[http://www.osho.com/medresort/faqmedresort/faqmedresort.cfm#memo16 Osho Meditation Resort Website FAQ]</ref>
== Teachings ==
A true [[iconoclast]], Osho spent a lifetime challenging systems, institutions, and governments that he considered to be atrophied, corrupt, neurotic, or anti-life.<ref name="JMF1">{{harvnb|Fox|2002|p=1}}</ref> His teachings were not static but changed in emphasis over time, forming an enormous body of work.<ref name="JMF1"/> He revelled in paradox and inconsistency, making it difficult to present more than a flavour of his work.<ref name="JMF1"/>
Osho's teachings were not presented in a dry, academic setting, but were interspersed with jokes, and delivered with an oratory that many found spellbinding.<ref name="JMF1-2">{{harvnb|Fox|2002|pp=1–2}}</ref><ref name="BM1">{{harvnb|Mullan|1983|p=1}}</ref> He was also extremely well read.<ref name="JMF2">{{harvnb|Fox|2002|p=1}}</ref> Conversant with the whole range of traditional Eastern religious thought – [[Hinduism]], [[Buddhism]], [[Hassidism]], [[Sufism]], [[Jainism]], [[Tantrism]], [[Taoism]], to name but a few – he also drew on a great number of Western influences in his teaching.<ref name="BM33">{{harvnb|Mullan|1983|p=33}}</ref>
=== On the ego: man as a machine ===
Osho's view of man as a machine, condemned to the helpless acting out of unconscious, neurotic patterns, reflects the thought of [[Gurdjieff]] and [[Freud]].<ref name="JMF2"/><ref>{{harvnb|Prasad|1978|pp=14–17}}</ref> His vision of the "new man" who transcends the constraints of convention is reminiscent of [[Nietzsche|Nietzsche's]] ''Beyond Good and Evil''.<ref name="CLFNR">{{harvnb|Carter|1987|p=}}, reprinted in {{harvnb|Aveling|1999|p=209}}</ref> His views on [[sexual liberation]] bear comparison to the thought of [[D. H. Lawrence]].<ref>{{harvnb|Carter|1990|p=50}}</ref> And while his contemporary [[Jiddu Krishnamurti]] does not seem to have been too fond of Osho's mission, there are clear similarities between their respective teachings.<ref name="JMF2"/>
Ultimately, Osho's message was a positive one.<ref name="JMF3">{{harvnb|Fox|2002|p=3}}</ref> He taught that we are all potential Buddhas, with the capacity for [[enlightenment]].<ref name="JMF3"/> According to him, every human being is capable of experiencing unconditional [[love]] and of responding rather than reacting to life.<ref name="JMF3"/> He said: "You are truth. You are love. You are bliss. You are freedom."<ref>Osho: The Goose Is Out, p. 286, quoted in {{harvnb|Fox|2002|p=3}}</ref> He suggested that it is possible to experience innate divinity and to be conscious of "who we really are", even though our egos usually prevent us from enjoying this experience.<ref name="JMF3"/> "When the [[ego]] is gone, the whole individuality arises in its crystal purity."<ref>Osho: The Goose Is Out, p. 142, quoted in {{harvnb|Fox|2002|p=3}}</ref> The problem, he said, is how to bypass the ego so that our innate being can flower; how to move from the periphery to the centre.<ref name="JMF3"/>
Osho views the mind first and foremost as a mechanism for survival, replicating behavioural strategies that have proved successful in the past.<ref name="JMF3"/> But by repeating the past, he says, we lose the ability to live authentically in the present.<ref name="JMF3"/> We continually repress what we genuinely feel, closing ourselves off from experiencing the joy that arises naturally when we move into the present.<ref name="JMF3"/><ref name="JMF4">{{harvnb|Fox|2002|p=4}}</ref> "The mind has no inherent capacity for joy. ... It only thinks about joy."<ref>Osho: ''The Goose Is Out'', p. 13, quoted in {{harvnb|Fox|2002|p=4}}</ref> The result, he states, is that we unconsciously poison ourselves with various neuroses, jealousies, fears, etc., rather than living in joyous, authentic awareness.<ref name="JMF4"/> By repressing [[sex]]ual feelings, for example, we hope to pretend they do not exist.<ref name="JMF4"/> But [[Psychological repression|repression]] only leads to the re-emergence of these feelings in another guise to haunt our lives.<ref name="JMF4"/> The result is a society that is obsessed with sex.<ref name="JMF4"/> Instead of repressing, he argues, we should accept ourselves unconditionally.<ref name="JMF4"/> "We have been repressing anger, greed, sex ... And that's why every human being is stinking. ... Let it become manure, ... and you will have great flowers blossoming in you."<ref>Osho: ''Be Silent and Know'', p. 36, quoted in {{harvnb|Fox|2002|p=4}}</ref> This solution could not be intellectually understood, as the mind would only assimilate it as one more piece of baggage: instead, what was needed was [[meditation]].<ref name="JMF4"/>
=== On meditation ===
According to Osho, meditation is not just a practice, but a state of awareness that can be maintained in every moment.<ref name="JMF4"/> He used Western [[psychotherapy]] as a means of preparing for meditation – a way to become aware of one's mental and emotional hang-ups – and also introduced his own, "[[Active Meditation]]" techniques, characterised by alternating stages of physical activity and silence.<ref name="JMF5">{{harvnb|Fox|2002|p=5}}</ref> In all, he suggested over a hundred meditation techniques.<ref name="JMF5"/>
The most famous of these remains his first, known today as [[OSHO Dynamic Meditation]].<ref name="JMF5"/> This method has been described as a kind of microcosm of Osho's outlook.<ref name="HBU-ZTB172">{{harvnb|Urban|1996|p=172}}</ref> It comprises five stages that are accompanied by music (except for stage 4).<ref name="JMF5"/> In the first, the person engages in ten minutes of rapid breathing through the nose.<ref name="JMF5"/> The second ten minutes are for [[catharsis]]: "[L]et whatever is happening happen. ... Laugh, shout, scream, jump, shake – whatever you feel to do, do it!"<ref name="JMF5"/> For the next ten minutes, the person jumps up and down with their arms raised, shouting Hoo! each time they land on the flats of their feet.<ref name="MFLM35">Osho: ''Meditation: The First and Last Freedom'', p. 35</ref> In the fourth, silent stage, the person freezes, remaining completely motionless for fifteen minutes, and witnessing everything that is happening to them.<ref name="MFLM35"/> The last stage of the meditation consists of fifteen minutes of dancing and celebration.<ref name="MFLM35"/>
There are other active meditation techniques, like OSHO Kundalini Meditation and OSHO Nadabrahma Meditation, which are less animated, although they also include physical activity of one sort or another.<ref name="JMF5"/> His final formal technique is called OSHO Mystic Rose, comprising three hours of laughing every day for the first week, three hours of weeping each day for the second, with the third week for silent meditation. The result of these processes is said to be the experience of "witnessing", enabling the "jump into awareness".<ref name="JMF5"/>
Osho believed such cathartic methods were necessary, since it was very difficult for people of today to just sit and be in meditation. Once the methods had provided a glimpse of meditation, people would be able to use other methods without difficulty.<ref>Interview with ''Riza Magazine'', Italy, [http://video.google.com/videoplay?docid=-613021187886978268& video available here]</ref>
=== On the function of the master ===
Another key ingredient of his teaching is his own presence as a [[Guru|master]]: "A Master shares his being with you, not his philosophy. ... He never does anything to the disciple."<ref name="JMF6">{{harvnb|Fox|2002|p=6}}</ref> He delighted in being paradoxical and engaging in behaviour that seemed entirely at odds with traditional images of enlightened individuals.<ref name="JMF6"/> All such behaviour, however capricious and difficult to accept, was explained as "a technique for transformation" to push people "beyond the mind."<ref name="JMF6"/> The initiation he offered his followers was another such device: "... if your being can communicate with me, it becomes a communion. ... It is the highest form of communication possible: a transmission without words. Our beings merge. This is possible only if you become a disciple."<ref name="JMF6"/> Ultimately though, Osho even deconstructed his own authority.<ref name="HBU-ZTB170">{{harvnb|Urban|1996|p=170}}</ref> He emphasised that anything and everything could become an opportunity for meditation.<ref name="JMF6"/>
=== On renunciation ===
Osho saw his sannyas as a totally new form of spiritual discipline, or "a totally ancient one which had been completely forgotten".<ref name="Aveling94-86">{{harvnb|Aveling|1994|p=86}}</ref> He felt traditional sannyas had turned into a mere system of social renunciation and imitation.<ref name="Aveling94-86"/> His neo-sannyas emphasised complete inner freedom and responsibility of the individual to himself, demanding no superficial behavioral changes, but a deeper, inner transformation.<ref name="Aveling94-86"/> Desires were to be transcended, accepted and surpassed rather than denied.<ref name="Aveling94-86"/> Once this inner flowering had taken place, even sex would be left behind.<ref name="Aveling94-86"/>
=== On the "New Man" ===
By the aforementioned means, Osho hoped to create "a new man" combining the spirituality of Gautama Buddha with the zest for life embodied by Zorba the Greek in the novel by [[Nikos Kazantzakis]]:<ref name="JMF6"/> "He should be as accurate and objective as a scientist ... as sensitive, as full of heart, as a poet ... [and as] rooted deep down in his being as the mystic."<ref>Osho: ''Philosophia Perennis'', p. 10, quoted in {{harvnb|Fox|2002|p=6}}</ref> This new man, "Zorba the Buddha", should reject neither [[science]] nor spirituality, but embrace them both.<ref name="JMF6"/> He believed humanity to be threatened with extinction due to over-population, impending nuclear holocaust, and diseases such as AIDS, and thought that many of society's ills could be remedied by scientific means.<ref name="JMF6"/>
The new man would no longer be trapped in institutions such as family, [[marriage]], political ideologies, or religions.<ref name="JMF7">{{harvnb|Fox|2002|p=7}}</ref> In this respect, Osho has much in common with other counter-culture gurus, and perhaps even certain [[Postmodernism|postmodern]] and [[Deconstructionism|deconstructional]] thinkers.<ref name="HBU-ZTB169">{{harvnb|Urban|1996|p=169}}</ref> His term the "new man" applied to men and women equally, whose roles he saw as complementary; indeed, most of his movement's leadership positions were held by women.<ref name="JMF7"/>
=== Summary ===
In the course of his life, Osho spoke on all the major spiritual traditions, including [[Tantra]], Taoism, [[Christianity]], Buddhism, [[Yoga]], the teachings of a variety of mystics, and on sacred scriptures such as the [[Upanishads]] and the [[Guru Granth Sahib]].<ref name="JMF7"/> But the topic that predominated, and on which he came to focus exclusively towards the end of his life, was [[Zen]].<ref name="JMF7"/>
If Osho's teachings seemed mad, playful or simply absurd, this was no doubt intentional: as an explicitly "self-deconstructing" or "self-parodying" guru, his teaching as a whole was said to be nothing more than a "game" or a joke.<ref name="HBU-ZTB169"/> His early lectures were famous for their humour and their refusal to take anything seriously.<ref name="HBU-ZTB169"/> His message of sexual, emotional, spiritual, and institutional liberation, as well as his contrariness, ensured that his life was surrounded by conjecture, rumour, and controversy.<ref name="JMF7"/>
== Reception and controversies ==
[[Image:Mirror.jpg|thumb|left|"If you really want to know who I am, you have to be as absolutely empty as I am. Then two mirrors will be facing each other, and only emptiness will be mirrored. Infinite emptiness will be mirrored: two mirrors facing each other. But if you have some idea, then you will see your own idea in me." – Osho<ref>Osho: ''Come Follow To You, Vol. 2, Chapter 4</ref>]]
=== Appraisal as a thinker and speaker ===
There are widely diverging views on Osho's qualities as a thinker and speaker. It seems these opinions say as much about the people holding them as they do about Osho.
[[Khushwant Singh]], eminent author, historian and former editor of the ''[[Times of India]]'', has described him as "the most original thinker that India has produced: the most erudite, the most clearheaded and the most innovative",<ref name=Bhawuk>{{harvnb|Bhawuk|2003|p=14}}</ref> writing that "Osho is really a free-thinking agnostic. He [...] can explain the most abstract conception in simple language illustrated with witty anecdotes. He mocks gods, prophets, scriptures and religious practices and gives a totally new dimension to religion."<ref>Khushwant Singh, writing in the ''[[Indian Express]]'', December 25, 1988, quoted e.g. [http://www.indiaclub.com/shop/SearchResults.asp?ProdStock=11216 here]</ref> Osho's commentary on the [[Sikh]] scripture known as [[Japuji]] was hailed as the best available by [[Giani Zail Singh]], the former [[President of India]].<ref name="TJ"/>
The [[Germany|German]] philosopher [[Peter Sloterdijk]] has called Osho a "[[Wittgenstein]] of religions", "one of the greatest figures of the 20th century"; in his view Osho had performed "a radical deconstruction of the word games played by the world's religions."<ref>Peter Sloterdijk: ''Selbstversuch. Ein Gespräch mit Carlos Oliveira'', p. 105</ref> The American poet and Rumi translator [[Coleman Barks]] likened reading Osho's discourses to the "taste of fresh springwater."<ref>[http://www.oshoworld.com/onlinemag/feb2002/htm/knowingoshobooks.asp Introduction] to Osho's book ''Just like that''</ref> The American author [[Tom Robbins]] wrote, "I am not, nor have I ever been, a disciple ... [of Osho], but I’ve read enough of his brilliant books to be convinced that he was the greatest spiritual teacher of the 20th century – and I’ve read enough vicious propaganda and slanted reports to suspect that he was one of the most maligned figures in history."<ref name=Bhawuk />
Others, expressing themselves in a context that was almost completely hostile, cynical or sarcastic about Osho's movement, found themselves unimpressed by his oratory.<ref name="BM2">{{harvnb|Mullan|1983|p=2}}</ref> The author and broadcaster [[Clive James]], for example, scornfully referred to him as "Bagwash", a title which he found it "impossible not to call him if you have ever sat in a [[laundrette]] and watched your underwear revolve soggily for hours while exuding grey suds. The Bagwash talks the way that looks."<ref name="BM8-9">{{harvnb|Mullan|1983|pp=8–9}}</ref> Responding to a fulsome and enthusiastic review of Osho's talks by [[Bernard Levin]] in ''[[The Times]]'', Dominik Wujastyk, also writing in ''The Times'', similarly expressed his opinion that "the talk was of an extremely low standard, often factually wrong, and wearyingly repetitive."<ref name="BM8-9"/><ref>[http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2004/08/10/db1001.xml&sSheet=/portal/2004/08/10/ixportal.html Obituary of Bernard Levin] in ''[[The Daily Telegraph]]'' dated 10 August 2004</ref>
The religious scholar Hugh B. Urban, Assistant Professor of Religion and Comparative Studies at [[Ohio State University]], found Osho's teachings "neither original nor particularly profound", but "consisting in large part of material borrowed from Eastern and Western philosophies." What he found most original about Osho was his keen commercial instinct or "marketing strategy", by which he adapted these teachings to meet the changing desires of his audience,<ref name="HBU-ZTB169"/> a theme also picked up on by [[Gita Mehta]] in her book ''Karma Cola: Marketing the Mystic East''.<ref>Gita Mehta: ''Karma Cola: Marketing the Mystic East'', Vintage Books, 1994, ISBN 0679754334</ref> Bob Mullan, a sociologist from the [[University of East Anglia]], summed up Osho's vast body of writings as a kind of "postmodern pastiche". Although he considered his range and imagination second to none, and acknowledged that many of his statements were quite insightful and moving, even profound at times, what remained was a "potpourri of essentially counter-culturalist and post-counter-culturalist ideas, namely: strive for 'love' and freedom, live for the moment, self is important – 'you are okay', there is mystery in life, the fun ethic, the individual is responsible for his own destiny, drop ego (including fear and guilt), and so on."<ref name="BM48">{{harvnb|Mullan|1983|p=48}}</ref>
=== Charisma ===
Most people who saw Osho in person, whether detractors, admirers, sannyasins or disaffected followers, appear to agree that he was possessed of extraordinary [[charisma]].<ref name="SJP122"/> Many sannyasins and ex-followers have stated that hearing Osho speak, they "fell in love with him."<ref name="SJP122">{{harvnb|Palmer|1988|p=122}}, reprinted in {{harvnb|Aveling|1999|p=368}}</ref><ref name="BM67">{{harvnb|Mullan|1983|p=67}}</ref> [[Sally Belfrage]], who penned a rather disparaging account of life in Osho's Ashram in India, nevertheless confessed on viewing him in person that "he was AB-SO-LUTE-LY RI-VET-ING."<ref name="SJP122"/> [[Frances FitzGerald]], a [[Pulitzer Prize]]-winning journalist who wrote a study of Rajneeshpuram for ''[[The New Yorker]]'' magazine, stated, "He was – in a way that could not be appreciated on videotape – a brilliant lecturer ... what I had not gathered from reading the lecturers was his talent as a comedian. The jokes sounded better than they read, but far better were the comic riffs he would go off into once or twice in a lecture – little experiments in language and the play of associations. Also, Rajneesh was a world-class hypnotist. One of his lectures ended with a description of a dewdrop sliding off a lotus leaf and being carried down a stream to the ocean. It put virtually everyone in his audience into an alpha-wave state at ten in the morning."<ref name="FF2-106">{{harvnb|FitzGerald|1986b|p=106}}</ref> Hugh Milne, an ex-follower, writes of his first meeting with Osho, "Whatever this marvellous being is doing, it is far more than the words that are passing between us. There is no invasion of privacy, no alarm, but it is as if his soul is slowly slipping inside mine, and in a split second transferring vital information.<ref>{{harvnb|Milne|1986|p=48}}</ref>
=== Alleged personality disorder===
In his paper ''The Narcissistic Guru: A Profile of Bhagwan Shree Rajneesh'', Ronald O. Clarke, Emeritus Professor of Religious Studies at [[Oregon State University]], argued that Osho, like other charismatic religious leaders, possessed all the essential features of [[narcissistic personality disorder]], as defined by the [[American Psychiatric Association]]. Basing his study for the most part on statements made by Osho himself, Clarke concludes that Osho exhibited a grandiose sense of self-importance and uniqueness; a preoccupation with fantasies of unlimited success; a need for constant attention and admiration; a set of characteristic responses to threats to self-esteem; disturbances in interpersonal relationships; a preoccupation with [[Personal grooming|grooming]] combined with frequent resorting to prevarication or outright lying; and a lack of empathy. Drawing on Osho's reminiscences of his childhood in his book ''Glimpses of a Golden Childhood'', he argues that Osho suffered from a fundamental lack of parental discipline, due to his growing up in the care of overindulgent grandparents. Osho's self-avowed Buddha status, he argues, was part of a [[delusion]]al system associated with his severe narcissistic personality disorder; a condition of ego-inflation rather than egolessness.<ref>{{harvnb|Clarke|1988|p=}}, reprinted in {{harvnb|Aveling|1999|pp=55–89}}</ref>
=== Culpability for crimes committed in Oregon ===
Osho claimed that because he was in silence and isolation, meeting only with Sheela, he was unaware of the crimes committed by the Rajneeshpuram leadership until Sheela and her "gang" left, and sannyasins came forward to inform him.<ref name="UM118">{{harvnb|Mehta|1993|p=118}}</ref> A number of commentators have stated that they consider this not even remotely possible and that in their view Sheela was merely being used as a convenient scapegoat.<ref name="UM118"/><ref name="TLS205">{{harvnb|Aveling|1994|p=205}}</ref><ref name="FF2-109">{{harvnb|FitzGerald|1986b|p=109}}</ref> Others have pointed to the fact that although Sheela had bugged Osho's living quarters and made her tapes available to the U.S. authorities as part of her own plea bargain, no evidence has ever come to light that Osho had any part in her crimes.<ref>{{harvnb|Aveling|1999|p=17}}</ref><ref name="JMF50">{{harvnb|Fox|2002|p=50}}</ref>
=== Sex guru ===
Osho's liberal views on sex and emotional expression – first formulated in his 1968 series of discourses published under the title ''From Sex to Superconsciousness'' – earned him the label "sex guru" in the Indian press, a sobriquet that was later also picked up by the Western media.
The unrestrained behaviour of sannyasins visiting his Pune Ashram<ref name="NYT131181">{{harvnb|Maslin|1981|p=}}</ref> at times caused considerable consternation, dismay and panic among people holding more conventional views on these matters, both in India and the U.S.<ref name="NYT160981"/> A number of Western daily papers routinely, and falsely,<ref>[http://www.religioustolerance.org/rajneesh.htm Article on religioustolerance.org], in the last paragraph above the section ''Beliefs and Practices''</ref> claimed that [[Bhagwan]] – a honorific used for a number of historical and contemporary religious figures in India<ref>[http://www.storytellingmonk.com/ref/glossaries/b.htm Glossary definition]; [http://www.ramana-maharshi.org/ example of use for Ramana Maharshi]</ref><ref name="Süss29-30" /> – meant "Master of the [[Vagina]]" and focused their reporting on sexual topics.
=== Rich man's guru ===
Osho said that he was "the rich man's guru", and that material poverty was not a genuine spiritual value.<ref name="Gordon114">{{harvnb|Gordon|1987|p=114}}</ref> He was photographed wearing sumptuous clothing and hand-made watches.<ref name="TOI3104">[http://timesofindia.indiatimes.com/articleshow/403145.cms ''Times of India'' article dated 3 Jan. 2004]</ref> He drove a different [[Rolls-Royce (car)|Rolls-Royce]] each day – his followers reportedly wanted to buy him 365 of them, one for each day of the year.<ref name="Hindu">[http://www.hindu.com/mag/2004/05/16/stories/2004051600330800.htm ''The Hindu'' article dated 16 May 2004]</ref> Publicity shots of the Rolls-Royces (93 in the end) appeared in the press, apparently as a deliberate taunt.<ref name="FF1-47">{{harvnb|FitzGerald|1986a|p=47}}</ref><ref name="Gordon114"/>
=== Deconstructionism ===
Osho attacked traditional concepts of nationalism, expressed undisguised contempt for politicians and poked fun at leading figures of various religions.<ref>{{harvnb|Joshi|1982|p=1}}</ref> His ideas on sex, marriage, family and relationships contradicted conventional views of these matters and aroused a great deal of anger and opposition around the world.<ref>{{harvnb|Joshi|1982|p=2}}</ref>
=== Alleged drug abuse ===
Osho dictated three books while undergoing dental treatment under the influence of [[nitrous oxide]] (laughing gas): ''Glimpses of a Golden Childhood'', ''Notes of a Madman'', and ''Books I Have Loved''.<ref>{{harvnb|Shunyo|1993|p=74}}</ref><ref>[http://www.sannyasworld.com/index.php?name=News&file=article&thold=-1&mode=flat&order=0&sid=74 Article on sannyasworld.com]</ref> This led to allegations that Osho was addicted to nitrous oxide gas. In [[1985]], on the American CBS television show ''[[60 Minutes]]'', Sheela claimed that Osho took sixty milligrams of [[Valium]] every day. When questioned by journalists about the allegations of daily Valium and nitrous oxide use, Osho categorically denied both, describing the allegations as "absolute lies".<ref>Osho: ''The Last Testament'', Vol. 4, Chapter 19 (transcript of an interview with German magazine, ''[[Der Spiegel]]'')</ref>
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{{refend}}
== Citations ==
{{reflist|5}}
== Further reading ==
{{refbegin}}
*{{Citation
| last =Appleton
| first =Sue
| authorlink =
| coauthors =
| title =Bhagwan Shree Rajneesh: The Most Dangerous Man Since Jesus Christ
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| date =1987
| location =Cologne
| pages =
| url =
| doi =
| id =
| isbn =3-89338-001-9 }}.
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| last =Belfrage
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| title =Flowers of Emptiness: Reflections on an Ashram
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| date =1981
| location =New York, NY
| pages =
| url =
| doi =
| id =
| isbn =0-385-27162-X }}.
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| last =Bharti
| first =Ma Satya
| authorlink =
| coauthors =
| title =Death Comes Dancing: Celebrating Life With Bhagwan Shree Rajneesh
| publisher =[[Routledge]]
| date =1981
| location =London, Boston, MA and Henley
| pages =
| url =
| doi =
| id =
| isbn =0-7100-0705-1 }}.
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| last =Bharti Franklin
| first =Satya
| authorlink =
| coauthors =
| title =The Promise of Paradise: A Woman's Intimate Story of the Perils of Life With Rajneesh
| publisher =Station Hill Press
| date =1992
| location =Barrytown, NY
| pages =
| url =
| doi =
| id =
| isbn =0-88268-136-2 }}.
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| last =FitzGerald
| first =Frances
| authorlink =Frances FitzGerald
| coauthors =
| title =Cities on a Hill: A Journey Through Contemporary American Cultures
| publisher =[[Simon & Schuster]]
| date =1987
| location =New York, NY
| pages =
| url =
| doi =
| id =
| isbn =0-671-55209-0 }}. (Includes a 135-page section on [[Rajneeshpuram]] previously published in two parts in ''[[The New Yorker]]'' magazine, Sept. 22 and Sept. 29 1986 editions.)
*{{Citation
| last =Forman
| first =Juliet
| authorlink =
| coauthors =
| title =Bhagwan: One Man Against the Whole Ugly Past of Humanity
| publisher =Rebel Publishing House
| date =2002
| location =Cologne
| pages =
| url =
| doi =
| id =
| isbn =3-893-38103-1 }}.
*{{Citation
| last =Guest
| first =Tim
| authorlink =
| coauthors =
| title =My Life in Orange: Growing up with the Guru
| publisher =Granta Books
| date =2005
| location =London
| pages =
| url =
| doi =
| id =
| isbn =1-862-07720-7 }}.
*{{Citation
| last =Gunther
| first =Bernard (Swami Deva Amit Prem)
| authorlink =
| coauthors =
| title =Dying for Enlightenment: Living with Bhagwan Shree Rajneesh
| publisher =[[Harper & Row]]
| date =1979
| location =New York, NY
| pages =
| url =
| doi =
| id =
| isbn =0-06-063527-4 }}.
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| last =Hamilton
| first =Rosemary
| authorlink =
| coauthors =
| title =Hellbent for Enlightenment: Unmasking Sex, Power, and Death With a Notorious Master
| publisher =White Cloud Press
| date =1998
| location =Ashland, OR
| pages =
| url =
| doi =
| id =
| isbn =1-883991-15-3 }}.
*{{Citation | last =Latkin | first =Carl A. | authorlink = | coauthors =Sundberg, Norman D.; Littman, Richard A.; Katsikis, Melissa G.; Hagan, Richard A. | title =Feelings after the fall: former Rajneeshpuram Commune members' perceptions of and affiliation with the Rajneeshee movement | journal =Sociology of Religion | volume =55 | issue =1 | pages =Pages 65-74 | publisher = | location = | date = | url =http://findarticles.com/p/articles/mi_m0SOR/is_n1_v55/ai_15383493/pg_1 | doi = | id = | accessdate =2008-05-04}}.
*{{Citation
| last =McCormack
| first =Win
| authorlink =
| coauthors =
| title =Oregon Magazine: The Rajneesh Files 1981-86
| publisher =New Oregon Publishers, Inc.
| date =1985
| location =Portland, OR
| pages =
| url =
| doi =
| id =
| isbn = }} [[ASIN]] B000DZUH6E.
*{{Citation
| last =Meredith
| first =George
| authorlink =
| coauthors =
| title =Bhagwan: The Most Godless Yet the Most Godly Man
| publisher =Rebel Publishing House
| date =1988
| location =Poona
| pages =
| url =
| doi =
| id =
| isbn = }} [[ASIN]] B0000D65TA. (By Osho's personal physician.)
*{{Citation
| last =Quick
| first =Donna
| authorlink =
| coauthors =
| title =A Place Called Antelope: The Rajneesh Story
| publisher =August Press
| date =1995
| location =Ryderwood, WA
| pages =
| url =
| doi =
| id =
| isbn =0-9643118-0-1 }}.
{{refend}}
==External links==
{{Sisterlinkqsc|Osho}}
*[http://www.osho.com/ Osho International Foundation]
*[http://www.youtube.com/watch?v=5ocbZhRQS9I Excerpt of an Osho discourse on youtube]
*[http://www.sannyas.org/wiki/index.php?title=Osho_Bibliography Osho Bibliography at Sannyas Wiki]
{{Osho movement}}
{{ModernDharmicWriters}}
{{DEFAULTSORT:Osho}}
[[Category:1931 births]]
[[Category:1990 deaths]]
[[Category:People from Madhya Pradesh]]
[[Category:People from Narsinghpur]]
[[Category:People from Pune]]
[[Category:Spiritual teachers]]
[[Category:Indian writers]]
[[Category:Dharmic writers]]
[[Category:Modern Indian philosophers]]
[[Category:Indian religious leaders]]
[[Category:Oregon religious leaders]]
[[Category:Religiously motivated violence in the United States]]
[[Category:Osho movement|*]]
[[bg:Ошо]]
[[cs:Osho]]
[[de:Osho]]
[[es:Osho]]
[[fa:اوشو]]
[[fr:Bhagwan Shree Rajneesh]]
[[ko:오쇼 라즈니쉬]]
[[hi:आचार्य रजनीश]]
[[it:Osho Rajneesh]]
[[he:אושו]]
[[ka:ოშო]]
[[lt:Ošo]]
[[hu:Osho]]
[[ml:രജനീഷ്]]
[[nl:Bhagwan Sri Rajneesh]]
[[ja:オショウ]]
[[pl:Osho (Bhagwan Shree Rajneesh)]]
[[pt:Rajneesh]]
[[ro:Osho]]
[[ru:Раджниш, Чандра Мохан]]
[[sv:Osho]]
[[ta:ஓஷோ]]
[[te:ఓషో]]
[[zh:奥修]]