call Atula. By the time he's finished talking, you are sure to be dead.
That's the most painful way to die, i think he should go hunting zombies
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When you want to commit suicide
- Thread starter AtulaSiriwardane
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That's the most painful way to die, i think he should go hunting zombies
can someone tell me who the heck this OSHO is ??
someone funding the UNP campaigns or someone like that? idk lol
can someone tell me who the heck this OSHO is ??
the only thing i know abt the bugger is he was arrested and send to prison once in USA
can someone tell me who the heck this OSHO is ??
i think he is talking about this guy
we need to listen to this guy ?i think he is talking about this guy
why ? Because he has a long beard and looks like be just got something showed up his ass ??
In 1981, Osho relocated to the United States, and his followers established an intentional community, later known as Rajneeshpuram, in the state of Oregon. Within a year, the leadership of the commune became embroiled in a conflict with local residents, primarily over land use, which was marked by bitter hostility on both sides. In this period Osho attracted notoriety for his large collection of Rolls-Royce motorcars. The Oregon commune collapsed in 1985, when Osho revealed that the commune leadership had committed a number of serious crimes, including a bioterror attack on the citizens of The Dalles. Shortly after, Osho was arrested and charged with immigration violations. He was deported from the United States
we need to listen to this guy ?
why ? Because he has a long beard and looks like be just got something showed up his ass ??
Born 11 December 1931 (1931-12-11)
Kuchwada, Madhya Pradesh, India Died 19 January 1990 (1990-01-20) (aged 58)
Pune, Maharashtra, India Nationality Indian Field Spirituality Movement Jivan Jagruti Andolan; Neo-sannyas Works Over 600 books, several thousand audio and video discourses[1] Influenced by Gautama Buddha
Lao Tse
Mahavira
G. I. Gurdjieff
Sufism Influenced Peter Sloterdijk
we need to listen to this guy ?
why ? Because he has a long beard and looks like be just got something showed up his ass ??
when there are foreign buddhist moks, or any other weird man is telling buddha's teachings, everyone listen to them. its the sri lankan way.
another asumption, if atula is a unp supporter, he could have been impressed by OSHO's beard!
and abt the pic,
that guy looks like saying "holly ###! Boobies!!"
.
Osho Biography
Childhood and adolescence: 1931–1950
Osho was born Chandra Mohan Jain (Hindi: चन्द्र मोहन जैन) in Kuchwada,[10] a small village in the Narsinghpur District of Madhya Pradesh state in India, as the eldest of eleven children of a cloth merchant.[11] His parents, who were Taranpanthi Jains, sent him to live with his maternal grandparents until he was seven years old.[12] By Osho's own account,[13] 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.[14] 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.[14][15] In his school years, he was a rebellious, but gifted student, and acquired a reputation as a formidable debater.[16] As a youth, Osho became an atheist; he took an interest in hypnosis and was briefly associated with socialism and two Indian independence movements: the Indian National Army and the Rashtriya Swayamsevak Sangh.[16][17][18]
University years and public speaker: 1951–1970
In 1951, aged nineteen, Osho began his studies at Hitkarini College in Jabalpur.[19] After acute conflicts with an instructor, the principal asked him to leave the college, and he transferred to D. N. Jain College, also in Jabalpur.[20] 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, participating there from 1951 to 1968.[21] He resisted his parents' pressure to get married.[22] Osho later said he became spiritually enlightened on 21 March 1953, when he was 21 years old.[23] He said he dropped all effort and hope.[24] 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:[23]
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).[16][28][30] Socialism, he said, was a dead loss that would only socialise poverty.[30] Gandhi was a masochist and reactionary who worshipped poverty.[16][30] To escape its backwardness, Osho said, India needed capitalism, science, modern technology and birth control.[16] He criticised orthodox Indian religions as dead, filled with empty ritual, oppressing their followers with fears of damnation and the promise of blessings.[16][30] Such statements made him controversial: they shocked and repelled many, but attracted others.[16] He gained a loyal following that included a number of wealthy merchants and businessmen.[31] 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.[31] The rapid growth of his practice was somewhat out of the ordinary, suggesting that he had an uncommon talent as a spiritual therapist.[31] From 1962, he began to lead 3- to 10-day meditation camps, and the first meditation centres (Jivan Jagruti Kendra) started to emerge around his teaching, then known as the Life Awakening Movement (Jivan Jagruti Andolan).[32] After a speaking tour in 1966, he resigned from his teaching post.[28]
In a 1968 lecture series, later published under the title From Sex to Superconsciousness, he scandalised Hindu leaders by calling for freer acceptance of sex.[33] His advocacy of sexual freedom caused public disapproval in India, and he became known as the "sex guru" in the press.[2] When he was invited in 1969 – despite the misgivings of some Hindu leaders – to speak at the Second World Hindu Conference, he used the occasion to raise controversy again.[33] 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."[34] He characterised priests as being motivated by self-interest, incensing the shankaracharya of Puri, who tried in vain to have his lecture stopped.[34]
Mumbai: 1970–1974
At a public meditation event in spring 1970 Osho presented his Dynamic Meditation method for the first time.[35] At the end of June 1970, Osho left Jabalpur for Mumbai.[36] On September 26, 1970 he initiated his first group of disciples or sannyasins at an outdoor meditation camp, one of the large gatherings where he lectured and guided group meditations.[37] His concept of neo-sannyas entailed assuming a new name and wearing the traditional orange dress of ascetic Hindu holy men, including a mala (beaded necklace) carrying a locket with his picture.[38] However, his sannyasins were expected to follow a celebratory, rather than ascetic lifestyle.[39] They would be free, creatively responding to the present situation, as comfortable with being loving as with being alone.[39] He himself was not to be worshipped, but was rather like a catalytic agent, "a sun encouraging the flower to open, but in a very delicate way".[39]
He had by then acquired a secretary, who as his first disciple had taken the name Ma Yoga Laxmi.[16] Laxmi was the daughter of one of his early followers, a wealthy Jain who had been a key supporter of the National Congress Party during the struggle for Indian independence, with close ties to Gandhi, Nehru and Morarji Desai.[16] She raised the money that enabled Osho to stop his travels and settle down.[16] In December 1970, Osho thus moved to Woodlands Apartments in Mumbai, where he gave lectures and received visitors, among them the first Western visitors.[36] He now travelled very rarely, and stopped speaking at open public meetings.[36] In 1971, he adopted the title Bhagwan Shree Rajneesh.[38] 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.[40][41]
http://en.wikipedia.org/wiki/Osho_(Bhagwan_Shree_Rajneesh)#cite_note-Gordon94-73
Osho Biography
Childhood and adolescence: 1931–1950
Osho was born Chandra Mohan Jain (Hindi: चन्द्र मोहन जैन) in Kuchwada,[10] a small village in the Narsinghpur District of Madhya Pradesh state in India, as the eldest of eleven children of a cloth merchant.[11] His parents, who were Taranpanthi Jains, sent him to live with his maternal grandparents until he was seven years old.[12] By Osho's own account,[13] 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.[14] 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.[14][15] In his school years, he was a rebellious, but gifted student, and acquired a reputation as a formidable debater.[16] As a youth, Osho became an atheist; he took an interest in hypnosis and was briefly associated with socialism and two Indian independence movements: the Indian National Army and the Rashtriya Swayamsevak Sangh.[16][17][18]
University years and public speaker: 1951–1970
In 1951, aged nineteen, Osho began his studies at Hitkarini College in Jabalpur.[19] After acute conflicts with an instructor, the principal asked him to leave the college, and he transferred to D. N. Jain College, also in Jabalpur.[20] 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, participating there from 1951 to 1968.[21] He resisted his parents' pressure to get married.[22] Osho later said he became spiritually enlightened on 21 March 1953, when he was 21 years old.[23] He said he dropped all effort and hope.[24] 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:[23]
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.[25]
He completed his B.A. in philosophy at D. N. Jain College in 1955 and joined the University of Sagar, where he earned his M.A. in philosophy in 1957 (with distinction).[26][27] He immediately secured a teaching post at Raipur Sanskrit college, but soon became controversial enough for the Vice Chancellor to ask him to seek a transfer, as he considered him a danger to his students' morality, character and religion.[28] From 1958, he taught philosophy as a lecturer at Jabalpur University, being promoted to professor in 1960.[28] A popular lecturer with a "golden tongue" in Hindi, he was acknowledged by his peers as an exceptionally intelligent man who had been able to overcome the deficiencies of his early small-town education.[29]
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).[16][28][30] Socialism, he said, was a dead loss that would only socialise poverty.[30] Gandhi was a masochist and reactionary who worshipped poverty.[16][30] To escape its backwardness, Osho said, India needed capitalism, science, modern technology and birth control.[16] He criticised orthodox Indian religions as dead, filled with empty ritual, oppressing their followers with fears of damnation and the promise of blessings.[16][30] Such statements made him controversial: they shocked and repelled many, but attracted others.[16] He gained a loyal following that included a number of wealthy merchants and businessmen.[31] 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.[31] The rapid growth of his practice was somewhat out of the ordinary, suggesting that he had an uncommon talent as a spiritual therapist.[31] From 1962, he began to lead 3- to 10-day meditation camps, and the first meditation centres (Jivan Jagruti Kendra) started to emerge around his teaching, then known as the Life Awakening Movement (Jivan Jagruti Andolan).[32] After a speaking tour in 1966, he resigned from his teaching post.[28]
In a 1968 lecture series, later published under the title From Sex to Superconsciousness, he scandalised Hindu leaders by calling for freer acceptance of sex.[33] His advocacy of sexual freedom caused public disapproval in India, and he became known as the "sex guru" in the press.[2] When he was invited in 1969 – despite the misgivings of some Hindu leaders – to speak at the Second World Hindu Conference, he used the occasion to raise controversy again.[33] 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."[34] He characterised priests as being motivated by self-interest, incensing the shankaracharya of Puri, who tried in vain to have his lecture stopped.[34]
Mumbai: 1970–1974
At a public meditation event in spring 1970 Osho presented his Dynamic Meditation method for the first time.[35] At the end of June 1970, Osho left Jabalpur for Mumbai.[36] On September 26, 1970 he initiated his first group of disciples or sannyasins at an outdoor meditation camp, one of the large gatherings where he lectured and guided group meditations.[37] His concept of neo-sannyas entailed assuming a new name and wearing the traditional orange dress of ascetic Hindu holy men, including a mala (beaded necklace) carrying a locket with his picture.[38] However, his sannyasins were expected to follow a celebratory, rather than ascetic lifestyle.[39] They would be free, creatively responding to the present situation, as comfortable with being loving as with being alone.[39] He himself was not to be worshipped, but was rather like a catalytic agent, "a sun encouraging the flower to open, but in a very delicate way".[39]
He had by then acquired a secretary, who as his first disciple had taken the name Ma Yoga Laxmi.[16] Laxmi was the daughter of one of his early followers, a wealthy Jain who had been a key supporter of the National Congress Party during the struggle for Indian independence, with close ties to Gandhi, Nehru and Morarji Desai.[16] She raised the money that enabled Osho to stop his travels and settle down.[16] In December 1970, Osho thus moved to Woodlands Apartments in Mumbai, where he gave lectures and received visitors, among them the first Western visitors.[36] He now travelled very rarely, and stopped speaking at open public meetings.[36] In 1971, he adopted the title Bhagwan Shree Rajneesh.[38] 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.[40][41]
http://en.wikipedia.org/wiki/Osho_(Bhagwan_Shree_Rajneesh)#cite_note-Gordon94-73
Ashram in Pune: 1974–1981
The hot, humid climate of Mumbai appeared to have proved detrimental to Osho's health; he had developed diabetes, asthma and numerous allergies.[38] So, in 1974, on the 21st anniversary of his enlightenment,[42] 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.[43] Osho taught at the Pune ashram from 1974 to 1981. The two adjoining houses and 6 acres (24,000 m2) 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.[44] 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.[44] Following the arrival of several therapists from the Human Potential Movement in the early seventies,[45] the ashram began from 1975 to complement its meditation offerings with a growing number of therapy groups.[46] These became a major source of income for the ashram.[47][48]
The Pune ashram was, by all accounts, an exciting and intense place to be, with an emotionally charged, madhouse-carnival atmosphere.[44][49][50] A typical day in the ashram began at 6:00 a.m. with Dynamic Meditation.[51][52] 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.[44][52] Until 1981, lecture series held in Hindi alternated with series held in English.[53] During the day, various meditations and therapies took place, whose intensity was ascribed to the spiritual energy of Osho's "buddhafield".[49] Evenings were for darshans, where Osho engaged in personal conversation with small numbers of individual disciples or visitors and gave sannyas.[44][52] Sannyasins came for darshan when departing or returning to the ashram, or if they had an issue that they wanted to discuss with Osho.[44][52]
To decide which therapies to participate in, visitors either consulted Osho or made selections according to their own preferences.[54] 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.[55][56] Conflicting reports of injuries sustained in Encounter group sessions began to appear in the press.[57][58][59] Richard Price, at the time a prominent Human Potential Movement therapist and co-founder of the Esalen institute, found that Osho's version encouraged participants to be violent rather than play at being violent (the norm in Encounter groups conducted in the United States), and he criticised the therapies for featuring "... the worst mistakes of some inexperienced Esalen group leaders".[60] Price is alleged to have exited the Pune ashram with a broken arm following a period of eight hours locked in a room with participants who were armed with wooden weapons.[60] Bernard Gunther, his Esalen colleague, fared better in Pune and wrote a book, Dying for Enlightenment, featuring photographs and lyrical descriptions celebrating the flavour of the meditations and therapy groups.[60]
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."[61] Besides the controversy around the therapies, allegations of drug use amongst sannyasins began to mar the ashram's image.[62] Some Western sannyasins were financing their extended stays in India through prostitution and drug running.[63][64] A few of them later said that, while Osho was not directly involved, they discussed such plans and activities with him in darshan, and he gave his blessing.[65]
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.[66] Sannyasins from around India started looking for property that could be purchased and used for a larger ashram and alternatives were found, including one in Gujarat, in the province of Kutch, and two more in India's mountainous north.[66] 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.[66] 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.[66][67] 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.[68] 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 National Congress Party dating back to his early speeches made in the sixties, was unwilling to intercede for it after her return to power.[68] During one of Osho's discourses in May 1980, an attempt on his life was made by a young Hindu fundamentalist.[66][69]
By 1981, Osho's ashram hosted 30,000 visitors per year.[62] In stark contrast to the period up to 1970, when his following was overwhelmingly Indian, daily discourse audiences were at this time composed predominantly of Europeans and Americans.[70][71] 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.[66] 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, and satsangs – silent sitting and music, with readings from spiritual works such as Khalil Gibran's The Prophet or the Isha Upanishad – took the place of his discourses.[72][73] Around the same time, Ma Anand Sheela (Sheela Silverman) replaced Ma Yoga Laxmi as Osho's secretary.[74]
The hot, humid climate of Mumbai appeared to have proved detrimental to Osho's health; he had developed diabetes, asthma and numerous allergies.[38] So, in 1974, on the 21st anniversary of his enlightenment,[42] 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.[43] Osho taught at the Pune ashram from 1974 to 1981. The two adjoining houses and 6 acres (24,000 m2) 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.[44] 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.[44] Following the arrival of several therapists from the Human Potential Movement in the early seventies,[45] the ashram began from 1975 to complement its meditation offerings with a growing number of therapy groups.[46] These became a major source of income for the ashram.[47][48]
The Pune ashram was, by all accounts, an exciting and intense place to be, with an emotionally charged, madhouse-carnival atmosphere.[44][49][50] A typical day in the ashram began at 6:00 a.m. with Dynamic Meditation.[51][52] 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.[44][52] Until 1981, lecture series held in Hindi alternated with series held in English.[53] During the day, various meditations and therapies took place, whose intensity was ascribed to the spiritual energy of Osho's "buddhafield".[49] Evenings were for darshans, where Osho engaged in personal conversation with small numbers of individual disciples or visitors and gave sannyas.[44][52] Sannyasins came for darshan when departing or returning to the ashram, or if they had an issue that they wanted to discuss with Osho.[44][52]
To decide which therapies to participate in, visitors either consulted Osho or made selections according to their own preferences.[54] 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.[55][56] Conflicting reports of injuries sustained in Encounter group sessions began to appear in the press.[57][58][59] Richard Price, at the time a prominent Human Potential Movement therapist and co-founder of the Esalen institute, found that Osho's version encouraged participants to be violent rather than play at being violent (the norm in Encounter groups conducted in the United States), and he criticised the therapies for featuring "... the worst mistakes of some inexperienced Esalen group leaders".[60] Price is alleged to have exited the Pune ashram with a broken arm following a period of eight hours locked in a room with participants who were armed with wooden weapons.[60] Bernard Gunther, his Esalen colleague, fared better in Pune and wrote a book, Dying for Enlightenment, featuring photographs and lyrical descriptions celebrating the flavour of the meditations and therapy groups.[60]
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."[61] Besides the controversy around the therapies, allegations of drug use amongst sannyasins began to mar the ashram's image.[62] Some Western sannyasins were financing their extended stays in India through prostitution and drug running.[63][64] A few of them later said that, while Osho was not directly involved, they discussed such plans and activities with him in darshan, and he gave his blessing.[65]
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.[66] Sannyasins from around India started looking for property that could be purchased and used for a larger ashram and alternatives were found, including one in Gujarat, in the province of Kutch, and two more in India's mountainous north.[66] 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.[66] 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.[66][67] 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.[68] 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 National Congress Party dating back to his early speeches made in the sixties, was unwilling to intercede for it after her return to power.[68] During one of Osho's discourses in May 1980, an attempt on his life was made by a young Hindu fundamentalist.[66][69]
By 1981, Osho's ashram hosted 30,000 visitors per year.[62] In stark contrast to the period up to 1970, when his following was overwhelmingly Indian, daily discourse audiences were at this time composed predominantly of Europeans and Americans.[70][71] 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.[66] 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, and satsangs – silent sitting and music, with readings from spiritual works such as Khalil Gibran's The Prophet or the Isha Upanishad – took the place of his discourses.[72][73] Around the same time, Ma Anand Sheela (Sheela Silverman) replaced Ma Yoga Laxmi as Osho's secretary.[74]
"I am not a logician. I am an existentialist. I believe in this meaningless, beautiful chaos of existence, and I am ready to go with it wherever it leads. I don't have a goal, because existence has no goal. It simply is, flowering, blossoming, dancing - but don't ask why. Just an overflow of energy, for no reason at all. I am with existence." Osho
ok, so he's a well learned fruit cake.
Reminds me of someone else.. now who can it be ? ...
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