Aum Gung
Ganapathaye Namah
Namo tassa bhagavato arahato samma-sambuddhassa
Homage to The Blessed One, Accomplished and
Fully Enlightened
In the name of Allah, Most Gracious, Most
Merciful
Osho
Rajneesh
A Collection of Articles, Notes and References
References
(Revised:
References Edited by
An Indian Yogi
What’s in a name? That
which we call a rose
By any other name would smell as sweet.
- William Shakespeare
Copyright © 2002-2010 An
Indian Yogi
The following educational writings are STRICTLY for
academic research purposes ONLY.
Should NOT be used for commercial, political or any
other purposes.
(The following notes are subject to update and
revision)
For free distribution only.
You may print copies of this work for free distribution.
You may re-format and redistribute this work
for use on computers and computer networks, provided that you charge no fees for its
distribution or use.
Otherwise, all rights reserved.
8 "... Freely you received, freely give”.
- Matthew 10:8 :: New American
Standard Bible (NASB)
1 “But mark this: There
will be terrible times in the last days.
2 People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their
parents, ungrateful, unholy,
3 without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good,
4 treacherous, rash, conceited, lovers of pleasure rather
than lovers of God—
5 having a form of
godliness but denying its
power. Have nothing to do with them.
6 They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all
kinds of evil desires,
7 always
learning but never able
to acknowledge the truth.
8 Just as Jannes and Jambres opposed Moses,
so also these men oppose the
truth--men of
depraved minds, who, as far as
the faith is concerned, are rejected.
9 But they will not get very far because, as in the case of those
men, their folly
will be clear to everyone.”
- 2 Timothy 3:1-9 ::
New International Version (NIV)
6 As
he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
- Hebrews 5:6 :: King James
Version (KJV)
Therefore, I say:
Know your
enemy and know yourself;
in a hundred
battles, you will never be defeated.
When you
are ignorant of the enemy but know yourself,
your chances of
winning or losing are equal.
If ignorant both of your
enemy and of yourself,
you are sure to be defeated in every battle.
-- Sun Tzu, The Art of War, c. 500bc
There are two ends not to
be served by a wanderer. What are these two? The pursuit of desires and of the pleasure which springs from desire,
which is base, common, leading to rebirth, ignoble, and unprofitable; and the pursuit of pain and
hardship, which is grievous, ignoble, and unprofitable.
- The Blessed One, Lord Buddha
Contents
Color Code
A Brief Word on Copyright
References
Educational Copy of Some of the References
Color
Code
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Color
Code Identification
Main
Title Color:
Pink
Sub
Title Color:
Rose
Minor
Title Color:
Gray – 50%
Collected
Article Author Color:
Lime
Date
of Article Color:
Light
Collected Article Color:
Sea Green
Collected
Sub-notes Color: Indigo
Personal
Notes Color:
Black
Personal
Comments Color:
Brown
Personal
Sub-notes Color:
Blue - Gray
Collected
Article Highlight Color:
Collected
Article Highlight Color:
Lavender
Collected
Article Highlight Color:
Aqua
Collected
Article Highlight Color:
Pale Blue
Personal
Notes Highlight Color:
Gold
Personal
Notes Highlight Color:
Tan
HTML Color:
Blue
Vocabulary Color:
Violet
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
A Brief
Word on Copyright
Many of
the articles whose educational copies are given below are copyrighted by their
respective authors as well as the respective publishers. Some contain messages
of warning, as follows:
Republication or redissemination of the contents of this screen are
expressly prohibited
without the written consent of “so and so”.
According
to the concept of “fair use” in US copyright Law,
The reproduction,
redistribution and/or exploitation of any materials and/or content (data, text,
images, marks or logos) for personal or commercial gain is
not permitted. Provided the source is
cited, personal, educational and non-commercial use (as
defined by fair use in US copyright law) is permitted.
Moreover,
I
believe that satisfies the conditions for copyright and non-plagiarism.
References
Some of
the links may not be active (de-activated) due to various reasons, like removal of the
concerned information from the source database. So an educational copy is also
provided, along with the link.
If the
link is active, do cross-check/validate/confirm the educational copy of the
article provided along.
References
Bhagwan Shree Rajneesh aka Osho. Sex.
http://www.truthbeknown.com/oshosex.htm
UNI. (
http://headlines.sify.com/2384news3.html?headline=Osho's~controversial~sex~book~back~on~the~stands
Excerpt from Osho Rajneesh
http://www.signaturebooks.com/excerpts/osho.htm
Osho (or Rajneeshism)
http://religiousmovements.lib.virginia.edu/nrms/rajneesh.html
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Educational
Copy of Some of the References
FOR
EDUCATIONAL PURPOSES ONLY
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Reference
Bhagwan Shree Rajneesh aka Osho. Sex.
http://www.truthbeknown.com/oshosex.htm
Who told you that sex is dirty?
All life exists through sex, all life grows out of it.
(Reference: Bhagwan Shree Rajneesh aka Osho. Sex.)
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Ninety-nine percent know sex only as a relief; they don't know its orgasmic quality.
Even if they think they are having an orgasm, it is not orgasm - it is just genital relief.
Orgasm has nothing to do with genitals as such. Genitals are involved in it, but orgasm is total - from the head to the toes, it is all over you.
What is orgasm?
Orgasm
is a state where your body is no longer felt as matter; it vibrates like
energy, electricity.
It
vibrates so deeply, from the very foundation, that you completely forget that
it is a material thing. It becomes an electric phenomenon.
Now physicists say that there is no matter, that all matter is only appearance; deep down, that which exists is electricity, not matter.
In orgasm, you come to this deepest layer of your body where matter no longer exists, just energy waves; you become a dancing energy, vibrating. There are no longer any boundaries to you - pulsating, but no longer substantial. And your beloved also pulsates.
Now, sexual orgasm needs time - the longer, the better; because then it will go deeper into your being, into your mind, into your soul.
Then it will spread from the toe to the head . . . every fiber of your being will be throbbing with it. Your whole body will become an orchestra and it will come to a crescendo.
But if you are in a hurry the orgasm becomes just an ejaculation, it is no more an orgasm. It is local and very tiny, almost meaningless. In fact you will feel tired, frustrated, depressed after it, because the energy is lost and it has not given you a bath, so it was just meaningless.
You remain the old - a little more tired, of course, with less energy of course, but you remain the same. It has not been a cleansing process, it has not thrilled you from corner to corner, from end to end.
(Reference: Bhagwan Shree Rajneesh aka Osho. Sex.)
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
We suppress movements. Particularly, all over the world, we suppress all movements, all shaking for women.
They remain just like dead bodies.
You are doing something to them; they are not doing anything to you. They are just passive partners.
Why is this happening? Why all over the world do men suppress women in such a way?
There is fear - because once a woman's body becomes possessed, it is very
difficult for a man to satisfy her; because a woman can have chain orgasms; a
man cannot have.
Any woman can have at least three orgasms in a chain, but man can have only one. And with a man's orgasm the woman is aroused and is ready for further orgasms.
Then it is difficult. Then how to manage it!
She
needs another man immediately, and group sex is a taboo.
All over the world we have created monogamous societies. We seem to feel that it is better to suppress the woman.
So, really, 80% to 90% of women never know what orgasm is.
They can give birth to children; that is another thing. They can satisfy the man; that is also another thing. But they themselves are never satisfied.
So if you
see such bitterness in women all over the world - sadness, bitterness, frustration - it is natural.
Their
basic need is not fulfilled.
(Reference: Bhagwan Shree Rajneesh aka Osho. Sex.)
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Reference
UNI. (
http://headlines.sify.com/2384news3.html?headline=Osho's~controversial~sex~book~back~on~the~stands
''Perhaps I am one of the most misunderstood men on the Earth today...Anybody who reads the book will be surprised."
"But people believe in gossip. Who wants to read the book? The book is not about sex. It is the only book in the whole existence against sex."
"It says that there is a way to go beyond sex. You can transcend sex. You are at the stage of sex while you should be at the stage of superconsciousness...,'' said Osho
- Bhagwan Shree Rajneesh aka Osho. From Sex to Superconsciousness.
(Reference:
UNI. (
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Reference
Excerpt from Osho Rajneesh
http://www.signaturebooks.com/excerpts/osho.htm
…
His teachings were not static but changed in emphasis over time and represent an enormous body of work that is impossible to cover in full. In fact, he reveled in paradox and inconsistency, making it difficult for a biographer to present more than a flavor of his work. This is partly because, as he said, he taught neither ideology nor anti-ideology but "a way of being, a different quality of existence" (The True Sage, 125). It is also because "a perfect man is never consistent. He has to be contradictory" (ibid., 126-27).
In examining his work, it should
be remembered that his teachings were not presented in a dry, academic setting.
Instead, and especially in the case of his earlier lectures, they were
delivered with an oratory which many found
spellbinding. This was partly because he was a
genuinely gifted speaker—many say hypnotic—and partly because he read widely
and voraciously. His words appeared erudite
and informed but never as if he were simply passing on
secondhand information.
Having said this, some of his key Western inspirations include Nietzsche, Krishnamurti, Freud, and Gurdjieff. Sympathy with the philosophical position of Nietzsche may be detected in Osho's crusade against religion. As an early biographer noted, there is not much difference between Nietzsche's claim that "[o]ne should not be deceived: great spirits are skeptics. Zarathustra is a skeptic ... Convictions are prisons" and Osho's assertion that faith binds but doubt frees and that it is therefore "necessary ... to inculcate skepticism in place of blind faith" (Prasad, Rajneesh: The Mystic of Feeling, 11).
It does not seem that Krishnamurti, one of Osho's famous contemporaries, embraced much of Osho's mission. Yet, as with Nietzsche, there are clear similarities between their pronouncements. Both rejected orthodoxy as inauthentic, and Osho would have agreed with Krishnamurti's view that religion can be defined as "the cultivation of freedom in the search for truth" (ibid., 43).
Osho
made use of Freud's psychoanalytic language when he spoke of the ego and of neurotic and patterned reactive behavior
as the result of the unconscious. Perhaps Osho's
greatest debt to the Viennese psychoanalyst may be discerned in his incorporation of catharsis into his meditations, making
them unique in contemporary spiritual practice.
But of all his intellectual
mentors, it was Gurdjieff of whom Osho
spoke most approvingly. For, like Gurdjieff, he
taught that human beings are reactive entities who
do not know they lead a mechanical existence. This is, according to Osho, because their lives are
rooted in the past, "moving in the same circle, in the same rut"
("Morning Discourse,"
Osho's message was ultimately a positive one. He taught that we are all Buddhas and that all have the capacity for enlightenment. Every human being, according to Osho, is capable of experiencing unconditional love and of responding rather than reacting to life. As he said: "You are truth. You are love. You are bliss. You are freedom" (The Goose Is Out, 286). It is possible, he suggested, to experience innate divinity and to be conscious of "who we really are." We do not do so only because our egos prevent us from enjoying this experience: "When the ego is gone the whole individuality arises in its crystal purity" (ibid., 142). The problem is how to bypass the ego so that our innate being can flower; how to move from the periphery to the center. Osho's answer came from a variety of viewpoints.
His first tactic was to identify the ways in which the ego, or mind, comes to
exert its control. This occurs, he said, because the mind is first and foremost a mechanism for survival. At some unspecified point in our early development, we
found it "necessary to stop being ourselves" (Belfrage, Flowers of Emptiness, 28). The mind replicates behavioral strategies that, in the
past, proved successful in ensuring survival. But in appealing to the past, the
mind prevents us from living authentically in the present. Worse still, this
strategy means that we continually repress what we genuinely feel on the
grounds that it may topple the fragile machinations of the mind regarding what
we think we ought to feel. In so doing, we automatically close ourselves off
from experiencing the joy that naturally comes when we move into the present
because "the mind has no inherent capacity for joy. ... It only thinks
about joy" (The Goose Is Out, 13). The result, he warned, is that we unconsciously poison
ourselves with various neuroses, jealousies, fears, etc. (see Bharti, Death Comes Dancing, 11), accumulating
false religious teachings instead of living in joyous, authentic awareness.
This
kind of unconscious behavior does not produce the effect we desire. For
instance, by repressing sexual feelings, we hope to
pretend they do not exist. Repression only leads to the re-emergence of these
feelings in another guise to haunt our lives. The result, he said, is
that society is obsessed with sex, evidence for this being the high incidence
of rape, prostitution, and pornography (see The Secret of Secrets, 2:344). The
solution that he proposed was simple. Instead of
repressing, we should accept everything—our thoughts, feelings, prejudices, and
opinions--unconditionally: "Be total. Be authentic; be true" (Roots and
Wings, 111). In short: "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" (Be Silent and Know, 36).
This solution could not be intellectually understood, as the mind would only
assimilate it as one more piece of baggage. He
offered a practical answer: meditation.
According to Osho, meditation is not simply a practice. It is a state of awareness that can be realized in every moment. What he presented to his followers, then, was a series of techniques to implement this approach. As we will see, he incorporated the use of Western psychotherapy as a means of preparing for meditation—a way for his disciples to become aware of their mental and emotional refuse. He also introduced his own, original techniques, characterized by moments of alternating activity and silence. In all, he suggested over a hundred techniques for successful meditation.
The most famous remains his first: Dynamic Meditation. This is divided into five stages. In the first, a person engages in ten minutes of rapid breathing through the nose. The second ten minutes are dedicated to catharsis: "[L]et whatever is happening happen. ... Laugh, shout, scream, jump, shake--whatever you feel to do, do it!" (Meditation: The Art of Ecstasy, 233). In the third stage, the person jumps up and down shouting hoo-hoo-hoo. In the fourth stage, everything stops. As one disciple said of this stage: "I was too tired to think, too drained from the catharsis ... [M]y body was too tired to fidget, to move; it was utterly relaxed" (Bharti, Death Comes Dancing, 18-19). Finally, the exercise is completed with between ten and fifteen minutes of dancing and celebration.
Not all of Osho's meditation techniques are as animated, although many are. In his Kundalini Meditation, for instance, participants are urged to shake for the first fifteen minutes until they "became" the shaking. In contrast, others, such as the Nadhabrahma Humming Meditation, are much gentler, although they also contain some movement and activity. His final formal meditation technique is called the Mystic Rose. It combines lengthy periods of intense activity with equally lengthy periods of rest-- three hours of laughing every day for the first week, followed by three hours of weeping each day for the second. The third week entails silent meditation. The result of these processes is the experience of "witnessing" wherein "the jump into awareness becomes possible" (Meditation: The Art of Ecstasy, 116).
Osho
put other devices into place to propel his disciples into conscious awareness.
One was simply for him to function as a master and to be authentically present
with his followers: "A Master shares His being
with you, not his philosophy. ... He never does anything to the disciple"
(The Rajneesh Bible, 419). He also delighted in being paradoxical and in
surprising his audiences with behavior that seemed to be entirely at odds with traditional images of enlightened
individuals. He explained that all such
behavior, however capricious and difficult to accept, was "a technique for
transformation" to push people "beyond the mind." Another
device was the initiation he offered his followers: "[I]
f 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" (Bharti, Death Comes Dancing, 104). Yet ultimately, Osho said, anything and
everything was an opportunity for meditation.
Through such devices, Osho hoped to create "a new man" who combined the
spirituality of Gautama Buddha with the zest for life
embodied by Zorba the Greek
from the novel by Nikos Kazantzakis:
"He should be as accurate and objective as a
scientist ... as sensitive, as full of heart, as a poet ... be [as] rooted deep
down in his being as the mystic" (Philosophia
Perennis, 10). The
"new man," he continued, should
reject neither science nor spirituality but should embrace them both to create
a new era. He considered humanity to be
threatened with extinction due to over-population, impending nuclear holocaust,
and diseases such as AIDS, and he believed that many of society's ills could be
remedied by scientific means. Neither would the "new man" be trapped
in institutions such as family, marriage, political ideologies, or religions
(see ibid., 23). His term, "the
new man," embraced men and women equally, whose roles he saw as
complementary (see Palmer, Moon Sisters,
During his life, Osho delivered eloquent commentaries on all of the major
spiritual traditions, including Taoism, Christianity, Buddhism, Yoga, and the
teachings of a variety of mystics, and on such sacred scriptures as the
Upanishads. But towards the end, he came to be described as a Zen master. An early
biographer observed that his closest philosophical
links were not with Zen but with practitioners of Tantra,
who regard the body as an essential aspect of spirituality (see Prasad,
Rajneesh: The Mystic of Feeling, 141-42). In fact, Osho rejected
the suppression of emotions, emphasized the positive benefits of spontaneity
and naturalness, and conceptualized everything as being in dynamic polarity
with its opposite, maintaining that both polarities should be accepted.
His early lectures often focused on traditional Tantric themes such as the existence of spiritual centers
in the body called chakras.
Nevertheless, the majority of his publications, from early on, focused on Zen. As time went on, the communes which arose around him tended to reflect "the aesthetic of Zen" in their beautiful environment. But in terms of his corpus of teachings, to try to fit him neatly into any single category, either as a "Zen master" or a "Tantric guru," is to do him a disservice.
As might be expected, due to his message of sexual, emotional, spiritual, and institutional liberation, and his contrariness, his life was surrounded by conjecture, rumor, and controversy. Was he enlightened or, as critics suggested, an indulgent charlatan? This will be addressed at the end of this book. First, I will trace the events of his life as a prelude for further discussion.
2.
The Early Years
Over 700 years ago, it is said, a
holy man, after many lifetimes of searching, stood on the brink of
enlightenment. At the end of a twenty-one-day fast, and three days before he
was due to achieve this state, he was killed. As a result, he had to return to
the earth one last time to complete this enterprise. Thus, Mohan Chandra
Rajneesh was born into a Jain family in
Death was present in young Rajneesh's life. His grandfather, whom he adored, died when he was seven; his sweetheart and cousin, Shashi, died of typhoid when he was fifteen. At nineteen, he enrolled as a student at Jabalpur University, earned a master's degree at the University of Sagar, and went on to teach philosophy at Raipur Sanskrit College. It was at Jabalpur in March 1953, at age twenty-one, that he had an extraordinary experience during which he felt "as if I was going mad with blissfulness" (in Brecher, A Passage to America, 29). After months of lassitude during which he said he fought to maintain his sanity, he suddenly felt filled with a new energy: "I have known many other deaths, but they were nothing compared to it. They were partial deaths. ... That night the death was total. It was a date with God and death simultaneously" (ibid., 29). He had, he would explain later, achieved the enlightenment he had so narrowly missed in his previous life.
Such an experience is often
characterized as ineffable, and Rajneesh too apparently told no one of his
enlightenment until years later. By the mid-1960s,
he had become increasingly dissatisfied with conditions in
For the most part, these early
meditation camps and public speeches, conducted in Hindi, attracted few
Westerners. In a book written in 1970, a devotee described the attraction he
and other Indians felt: "[T]he roles he plays are dramatic and the impact
he makes on all who come near him is staggering ... [T]here is something really
powerful and extraordinary about him. His indomitable personality never fails
to exert a strange fascination, even over people who do not agree with his
views" (Prasad, Rajneesh: The Mystic of Feeling, 1). By
1970, a small circle of Indian followers had grown up around him. Consistent
with his own teaching, Rajneesh initially resisted the idea of setting up a
formal organization, but was ultimately persuaded. Reportedly, the first
formally initiated disciple, Laxmi, immediately
recognized Rajneesh as her spiritual teacher when she went to meet him one day
in
After this experience, Rajneesh
began to regularly initiate individuals, especially those who participated in
his meditation camps, into "neo-sannyas."
This, he explained, was inspired by traditional Indian renunciation, but was to
be a new and celebratory form centering on "the death of all that you were
yesterday" (A Cup of Tea Pune, 85). Such
renunciation involved the surrender of everything that prevented the individual
from living totally in the present. The important aspect of the process, said
Rajneesh, was not surrendering to him but surrender itself: "[T]he real thing is not to
whom you surrender. The real thing is the surrendering"
(Meditation: The Art of Ecstasy, 108). As one biographer
described it: "To be initiated into sannyas
means that you have come to realize that you are just a seed, a potentiality.
It's a decision to grow, a decision to drop all your securities and live in
insecurity. You are ready to take a jump into the unknown, the uncharted, the
mysterious" (Bharti, Death Comes Dancing, 23).
Each new sannyasin was given a new name and a mala, a necklace of 108 beads with Rajneesh's photograph on
it. They were required to wear orange clothes as well. One follower observed
wryly: "
In 1970 Rajneesh decided to stop
traveling and settled in
Another notable occurrence in 1971
was that Rajneesh changed his title. Before, he had most commonly been
addressed as "Acharya," a term of respect
meaning teacher. Now, he said, the appellation "Bhagwan"
was more appropriate. The new name has been variously translated by sannyasins as "the Blessed One" and
"Self-Realized." Bhagwan's appropriation of
the title offended many Indians: "[W] hile turning to God was highly acceptable to a conventional
world, turning into God wasn't" (Brecher,
A Passage to
Soon, Bhagwan
began to alternate between delivering lectures in Hindi and English as the
number of Westerners started to swell. Said one later:
"The melody of his words captured my enthusiasm and imagination. He
was asking me to dance with him, and he said it in words of love. It all made
total sense" (Milne, Bhagwan: The God that
Failed, 43). Many of these early followers were sent to a farm commune located
in nearby Kailash and understood that they were to
establish the foundations of a permanent community: "The entire focus was
on work with the spirit of surrender. People did react to the conditions
strongly, but they also learn[ed] how to live in a
commune in love and acceptance" (Joshi, The Awakened One, 119). After some
of the workers fell ill, the farm was closed. Bhagwan
was not well either. In particular, his asthma was exacerbated by the
(Reference: Excerpt from Osho Rajneesh.)
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
Reference
Osho (or Rajneeshism)
http://religiousmovements.lib.virginia.edu/nrms/rajneesh.html
Bhagwan's basic beliefs were the central ones of the Hindu-Buddhist tradition: that God is in all things, "a living current of the energy flowing through the temporary and illusory world of forms, and that the Buddhas were those who saw through the illusion of self and of time to the great One-ness and Suchness of existence" (Fitzgerald, 1986a: 78).
…
Bhagwan felt that all religions were one and that "the differences among them were basically accidents of time and place and culture. All of them, in Rajneesh's reading, had the same basic message: Go inside; the kingdom of heaven is within; celebrate the divinity of your own ordinary lives" (Gordon).
The main emphasis of Rajneesh's approach is the discovery of the true self, rather than the worship of a higher power, and this was attained through self-knowledge. He preached the shaping of a "new man" in order to ensure the survival of humanity (religioustolerance.org). Rajneesh claimed that asceticism is a form of masochism and wealth is a precondition for spirituality (Gordon).
(Reference: Osho (or Rajneeshism))
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
http://in.geocities.com/anindianyogi/oshorajneesh.html
Published on internet:
Revised:
Wednesday, January 05, 2005
Information on the web site is given in good
faith about a certain spiritual way of life, irrespective of any specific
religion, in the belief that the information is not misused, misjudged or
misunderstood. Persons using this information for whatever purpose must rely on
their own skill, intelligence and judgment in its application. The webmaster
does not accept any liability for harm or damage resulting from advice given in
good faith on this website.
Back to An
Indian Yogi Homepage Index
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
“Thou belongest
to That Which Is
Undying, and not merely to time alone,” murmured the Sphinx, breaking its muteness at last. “Thou art
eternal, and not merely of
the vanishing flesh. The soul in man cannot be killed, cannot die. It waits, shroud-wrapped,
in thy heart, as I waited,
sand-wrapped, in thy world. Know thyself, O mortal! For there is One within thee, as in all men, that comes and stands at the bar and bears witness that there IS a God!”
(Reference: Brunton, Paul. (1962) A Search in Secret
Amen