Bibliography World Tour and Bombay

World Tour and Bombay Discourses

“I don’t have a Holy Bible to give to you, I don’t have a holy Koran to give to you, because I don’t believe that any book is holy. All books are written by man. The holy books are only an exploitation, cheating. None of them is written by God. They are not even first-class literature.
I don’t have any holy book to give to you. My hands are empty. I don’t have a sword in my hand, because fear cannot make you self-realized. Fear can reduce you into a slave. Fear cannot help you to remember your being.”
The Sword and the Lotus. Talks in the Himalayas (1989). Chapter 21, p. 269. 10.02.1986.

This annotated Bibliography covers Osho’s English discourses during his stay in the Himalayas in December 1985 and on his subsequent World Tour with talks in Nepal, Greece and Uruguay. In August 1986 Osho returned to Bombay where he also gave talks before he finally settled in Poona from January 1987 for what was to become the last phase of his work. The annotated entries are listed according to the chronological sequence of discourse series and therefore not always following the year of publishing.

Included are information and endorsements from flaps and covers, as well as quotes from Osho’s discourses usually from the opening of each series. In general the books’ Introductions are providing very useful insight into context and events during this turbulent phase of Osho’s work.

Only in few cases later editions are mentioned. For more information on later editions in English, photos of covers and much more, see also

The discourses are Question/Answer sessions and press interviews, and Osho did not talk on sutras or any religious scriptures during this phase of his work. Although he did move deeply into mysticism during his stay in Uruguay, and in Bombay he talked on the mystery school and his Upanishads.

Talks in Kulu Manali, Himachal Pradesh, and Kathmandu, Nepal

* Light on the Path. Talks in the Himalayas. Editors: Ma Prem Maneesha. Ma Deva Anuprada. Introduction: Sw Satyam Anando. Design: Sw Dhyan Suryam. Back Cover Painting: Ma Anand Meera. Typing: Ma Deva Viramo. Production: Sw Prem Visarjan. Printing: Mohndruck, Gütersloh, West Germany. Publisher: The Rebel Publishing House GmbH, Cologne, (no year) 1988. First Edition. 404 pages. Illustrated with b&w photos. Hardbound. Size: 21,5×19 cm. Weight: 805 g. ISBN: 3-89338-030-2. Period: 03.12.1985 – 13.02.1986. 38 discourses. Subject: Questions and Answers. Press Interviews. Place: Kulu Manali, India, and Kathmandu, Nepal. (A Rebel Book).

In Appendix: Worldwide Distribution Centers for the Works of Bhagwan Shree Rajneesh. Books by Bhagwan Shree Rajneesh. English Language Editions. Rajneesh Publishers. (Bhagwan Shree Rajneesh: Crucifixion and Resurrection. Was Bhagwan Shree Rajneesh poisoned by the United States of America under Ronald Reagan’s fascist, fanatic regime? / Sue Appleton). Other Publishers. Foreign Language Editions. Rajneesh Meditation Centers Ashrams and Communes.
“In loving gratitude to Bhagwan. Rajneesh Foundation Australia”. (Sponsor)
Talks given to the Rajneesh Mystery School in the Himalayan foothills of Kulu Manali, India and Kathmandu, Nepal. December, 1985 – February, 1986.
Chapters 1-7 are discourses in Kulu Manali. Chapters 8-38 are from Kathmandu. Chapters are all called sessions.
Chapter 12, 11.01.1986: “Interview with Swami Anand Veeresh and Ma Prem Samadhi, Rajneesh Humaniversity, Holland.”
Chapter 20, 21.01.1986: “These questions are from the Dutch Rajneesh Times.”
On back jacket and back flap: Quotations by Bhagwan Shree Rajneesh.
On front flap: “When the United States government arrested Bhagwan Shree Rajneesh without a warrant and held him in custody for twelve days transporting him in chains and even hiding his whereabouts from his attorneys – it became clear that Ronald Reagan and his representatives would stop at nothing to silence Bhagwan and destroy the commune built in Oregon by his people. Bhagwan reluctantly agreed to pleas from his disciples to leave the United States rather than endure further harassment and threats to his life.
These talks in the Himalayas were given on his return to India and during his subsequent visit to Nepal. They form a rare documentary of an historic moment in the life of Bhagwan’s movement to create a new man on the earth and a rare portrait of an enlightened master and his disciples traveling together through heart-stoppingly uncertain times.”

Introduction by Sw Satyam Anando:
“‘I am not so hard as Gautam Buddha… I am a totally different person. My compassion is not of somebody who is higher than you, my compassion is very human, because I understand the days of the dark nights. I have been through those dark nights – I know how you must be suffering in those dark nights. But it is up to you: you can prolong the dark night or you can end it and bring the sunrise immediately into your life. I have called you my friend. Remember that word. I promise you to be with you whenever you need me. Just need me.’
In the winter of 1985-1986, when Bhagwan gave these discourses, first in the Kulu-Manali region of northern India and later in Kathmandu, Nepal, it was the dark night of the soul for sannyasins suddenly cut off from Him. Bhagwan was gone. Their commune in Oregon in America was closing down and the whole future was shrouded in uncertainty.
Along with some personal attendants, Bhagwan left America on November 14 and travelled by a rented Jetstar 731 back to New Delhi, India where He arrived shortly before 7 a.m. local time on November 17.
New Delhi’s international airport was jammed with about 3,000 people anxious to get a glimpse of the master who had been away from His homeland for four and a half year. Sannyasins with their entire families, and many who had never taken sannyas, had been camping out for two nights, waiting.
Step-by-step, a path was made through the throng, and Bhagwan was whisked away to the Hyatt Regency Hotel. While exhausted from His American ordeal, Bhagwan consented to meet with the press. “Good morning, India!” were His first words. He was happy to be back in the lands of the Buddhas.
The next day Bhagwan was on the front pages of all the major newspapers in the country. He Himself was already in a remote and magical Himalayan valley in northern Himachal Pradesh not far from the Chinese border.
There were snow-covered mountain peaks in the distance on both sides of the valley.
With His immediate family and some personal attendants, Bhagwan settled in at the Span Resort, a six-acre holiday complex equidistant between Kulu and Manali. Twice daily, He took brief walks down to the rocky, rushing river which flowed through the complex and sat there on a bench for ten or fifteen minutes at a time. Slowly, He was recovering His health.
Sannyasins and a increasing number of local people began to line up for these “walk-bys.” Eventually, even in the snow, over a hundred people attended.
From the very beginning, the atmosphere was both soft and sinister. soft, because of the beauty of the landscape and the homely, intimate nature of life close to the master. Sinister because of the rumblings of distant political machinations from New Delhi and Washington.
According to Ma Yoga Neelam, a longtime Indian disciple then in close attendance on Bhagwan, the Indian press was more interested in Bhagwan than ever before. Television, radio and newspaper reporters flew up to ask questions and there were two or three press conferences daily.
Council members from ten local villages came to pay their respect to Bhagwan and have breakfast with Him one morning by the river. They wanted to help in every way possible.
The president, secretary and other representatives from the Himachal Pradesh Bar Association also came to visit. They had read many of His books and were also willing to help Bhagwan settle in.
But the Chief Minister of Himachal Pradesh said land could not be purchased by the newcomers for two reasons. First, only residents of the state could own land there. Second, Bhagwan would be attracting many foreigners and all those travelling by land would have to cross the strife-torn Punjab.
Three weeks after their arrivals, the visas of Bhagwan’s Western disciples were summarily cancelled and they were forced to leave the country. While the directive came from New Delhi, many suspected that it stemmed from Washington D.C.
In the beginning of December, Bhagwan started giving discourses – at first outside and later, when the weather turned cold, indoors. In the background of those recorded discourses, one can hear the sound of the river running.
‘Don’t search for the home, because there is none,’ Bhagwan said. ‘Search for yourself, because there is one! And finding that one, suddenly, miraculously the whole existence becomes your home.’
Given the context, the discourses have a real existential ring. Bhagwan talks about the collapse of the old commune and of repeated failure as being the way to success. He talks of old-style masters like Buddha, afraid of love and losing their respectability.
‘I am not afraid of anything – particularly of love.’
Towards the end of December it snowed for three days. “Let’s go for a walk,” Neelam suggested excitedly to Bhagwan on Christmas morning. “He was ready to do it! ‘Not with your flip flops,’ I said. ‘You can bring me some shoes,’ He said. He was ready to put on some shoes! But I didn’t have any new shoes for Him.”
When the snow came the electricity and telephones frequently went. Ma Prem Maneesha, who arrived after the other Western disciples left, was transcribing the discourses at this time. She remembers freezing in her dark room with a shawl around her shoulders, transcribing discourses on a clunky old typewriter by candlelight.
It was the dark night of the transcriber!
Kulu-Manali was too backwards for Bhagwan, Neelam said. “With Him you can’t live in the seventeenth century.”
Conjoined with the physical hardships and political bullying of Westerners, some bogus court cases against Bhagwan were initiated and there were even rumours of imminent arrest.
On the afternoon of January 3, Neelam and three other disciples accompanied Bhagwan to the local airport half an hour away from the resort and took a regularly scheduled flight to New Delhi. Arriving in Kathmandu the next day, they went to stay at the Soaltee Oberoi.
From a Himalayan valley with uncertain electricity to a “very glamorous five-star hotel with a swimming pool,” Maneesha said, was an extreme change of scenario. But what she noticed then, and again on the World Tour, was how constant Bhagwan remained against all those “different backdrops.”
In the sitting room of His suite, Bhagwan began almost immediately to give discourses which were attended by about ten disciples. “Outside the windows,” Maneesha said, “you could see an old man and an old woman plowing their field with oxen.”
Bhagwan talked about Buddha, enlightenment, and the cacophony of sounds He heard every night in the hotel itself – flushing toilets, opening and closing doors. He says some amazing things…
‘The experience of orgasm itself is always non-sexual. Even though you have achieved it through sex, it itself has no sexuality in it.’
There was a daily walk-by attended by about five hundred people, mostly non-sannyasin Nepalese. In the evenings there were press conferences in the hotel’s grand auditorium.
The King of Nepal sent an envoy to several discourses and even visited the Oberoi during Bhagwan’s stay. But he did not come to see Bhagwan himself. Some said political pressure was being put on him by the American government. Bhagwan had something else to say on the matter:
‘The king of this country recognizes me as an awakened being. But he thinks of himself as a man of great spiritual realization, which he is not.’
Bhagwan decided to go on a World Tour, “so I can talk to everybody and bring them out of unnecessary chaos. “Leaving Nepal in mid-February, He flew first to Bangkok and then to Dubai where He was met by sannyasins who had rented a Lear jet.
From there He was flown to Greece, the first stop on a World Tour which was to culminate almost six months later in His return to Poona, where He now lives.
In these discourses before you, Bhagwan advised His disciples to be lights on the path:
‘Meditation has to change you so much that you become a different species, that even in a crowd my sannyasins can be picked out. They will have a radiation of their own, a peace of their own.’ Sw Satyam Anando. Poona, 1988.” (No page number)

First question in the first discourse in Kulu Manali, 03.12.1985:
“Beloved Bhagwan, Your sannyasins and lovers all around are concerned about Your health. How are You now?
My health is good. They tried to harm me but they could not succeed for two reasons: one, the people they had appointed to harass me – to indirectly create situations in which I would be suffering – soon fell in love with me. They started saying to me, “This is something we cannot do.”
In one jail particularly, the sheriff of the jail, the doctor, the nurses and all the inmates – three hundred and sixty people… it almost became a commune. For six days I was there, and it changed the whole atmosphere of the jail.
The sheriff was an old man and he told me, “This is for the first time, and perhaps the last time, that a person like you will come into this jail. We have never felt so silent; even our criminals have never been so peaceful. And our whole staff has fallen in such love with you that they don’t want you to be released. They want you to be here.”
The head nurse said, “Tomorrow, we will be looking for you and we will miss you.” People are people. If you just have enough love, you can change their hearts very easily. So this was one of the reasons they could not harm me much.
The second reason was the freedom, the immense freedom of the press. The whole world press, except India, was focused on me. Every jail where I was, was puzzled about what has happened. Twenty-four hours a day there were telephone calls, thousands of telegrams, hundreds of flowers reaching from all parts of the world. “If so many people love this man, there must have been some mistake.”
And the press was continuously around every jail – in their helicopters with their cameras, cameras on the gate, cameras in the trees. They never left me for a single moment in twelve days. And just in my passing from one jail to another – at least I had to come out of the gate – even in those few moments they would ask me, “Are they harming you? Just one word from you and the whole world will see the real fascist face of America.” Afraid of the press, they could not do much.
So my health is perfectly good.” (p. 2)

* Phir Amrit Ki Boond Padi. Second edition, May 1991. Press interviews from Kulu Manali. Later translated into English. Cd nr. 1894. (Sw. Narendra Bodhisatva. Dehradun. Interview. 04.10.2007) The cd mentioned needs verification.
Three titles from his World Tour and Bombay are Osho’s first Hindi books in over four years, and they are also his last Hindi books ever: ‘Phir Amrit Ki Boond Padi’ (Again a drop of Amrit is happening), ‘Koplen Phir Phoot Aayeen’ (Fresh buds are sprouting again) and ‘Phir Patton Ki Panjeb Baji’ (Again the Panjeb of leaves is ringing). Some of the press interviews and talks from Kulu Manali & Sumila, Bombay 1985-86 included in these Hindi books have even been videoed, but the books all remain more or less obscure and are partly overlapping each other.
English translation: ‘The Diamond Sword’ (2008 & 2013). See below.
See for more details and table of contents of these Hindi titles.

* The Diamond Sword. Rediscovering the Forgotten Treasure of Meditation / Osho. Editing: Yoga Pratap, Chetan Uti and Satyam. Design: Sanjay. Typesetting: Sonar. Production: Spersa, Kamaal. Printed in India by Thomson Press (India) Ltd., New Delhi. Publisher: Rebel, 2008. First English edition. 240 pages. Second edition: 2013. Hardbound. Size: 19,8×13 cm. ISBN: 978-81-7261-205-4. 14 discourses. Ch. 1-11 & 13-14 in Sumila, Juhu, Bombay 31.07. – 08.08.1986 & 15.07, & 17.10.1986. Ch. 12 at Span Resort, Manali, 08.12.1985. Subject: Questions and Answers. Press Interviews. (A REBEL BOOK)

Appendix: About the author. Osho International Meditation Resort. More Osho Books. For more information.
“A REBEL BOOK. REBEL is an imprint of OSHO Multimedia & Resorts Pvt. Ltd.”
“The material in this book is from the original series of talks ‘Koplen Phir Phoot Aayeen’ and ‘ Phir Amrit Ki Bund Pari’, given to a live audience.”
Extemporaneous talks given by Osho in Mumbai and Manali, India.
On front flap: “In response to questions from individuals and members of the press, Osho speaks on the essential and timeless path of meditation – focusing on India’s ancient heritage of inquiry into transforming human consciousness, of going within ourselves rather than looking to the outer world for fulfilment and recognition.
Set against the backdrop of his return to India after having been illegally deported from the United States, and after a subsequent “World Tour” where he was denied entry to 21 countries, Osho uses those recent experiences to highlight his essential message for the whole of humanity – to grow in consciousness, to discover individual freedom and truth through tapping into our inner treasure of awareness.”

Preface by Osho. Quote from ‘The Dhammapada: The Way of the Buddha’, volume 12.

* The Sword and the Lotus. Talks in the Himalayas / Osho Rajneesh. Editor: Ma Dhyan Sagar. Introduction: Ma Dhyan Sagar. Design: Sw Bhaven. Sw Dhyan Suryam. Back Cover Painting: Ma Anand Meera. Cover photograph: Sw Anand Prashanta. Typesetting: Ma Prem Arya. Production: Sw Prem Visarjan. Sw Prem Prabodhi. Printing: Mohndruck, Gütersloh, West Germany. Publisher: The Rebel Publishing House GmbH, Cologne, (no year) 1989. First Edition. 340 pages. Illustrated with aquatints. Hardbound. Size: 21,5×19 cm. Weight: 710 g. ISBN: 3-89338-075-2. Period: 15.01 – 13.02.1986. 24 discourses. Subject: Questions and Answers. Press Interviews. Place: Kathmandu, Nepal. (A Rebel Book).

In Appendix: Books by Osho Rajneesh. English Language Editions. Books about Osho Rajneesh. (Jaren van Voorbereiding and Wie is van Licht? / Jan Foudraine. Bhagwan: Gauner-Gaukler-Gott? / Fritz Tanner. Das Meisterstück / Nisha Jacobi. Der Ervachte / Vasant Joshi. Jesus-Bhagwan: ein Vergleich / Peter Preskill). Other Publishers. Foreign Language Editions. Worldwide Distribution Centers for the Works of Osho Rajneesh. Rajneesh Meditation Centers, Ashrams and Communes. For Further Information About Osho Rajneesh: Rajneeshdham Neo-Sannyas Commune. 17, Koregaon Park, Poona 411 001, MS, India.
Talks given to the Rajneesh Mystery School in Kathmandu, Nepal. January – February, 1986.
In loving gratitude to Osho Rajneesh. Rajneesh Foundation Australia. (Sponsor)
Chapter 2, p. 18. 15.01.1986. (The remainder of this discourse was lost due to a fault in the recording system.) “…the only technology available to record these events was an old and battered Sony Walkman – which on one occasion proved not to have been recording, even though the red recording light was showing ‘on.’”
On jacket flaps: Excerpts from Introduction by the editor, Ma Dhyan Sagar.

First discourse series published with Osho Rajneesh as author’s name. See Appendix to Part Seven on chronology of name change.
“On January 7, 1989 Bhagwan Shree Rajneesh announced that He was dropping the prefix BHAGWAN SHREE because to many people it meant ‘God.’ On February 27, 1989 sannyasins collectively decided to call Him OSHO RAJNEESH. “OSHO” is a term derived from ancient Japanese, and was first used by Eka, to address his master, Bodhidharma. ‘O’ means “with great respect, love and gratitude” as well as “synchronicity” and “harmony.” “SHO” means “multidimensional expansion of consciousness” and “existence showering from all directions.” Ma Prem Hasya. President, Rajneesh Foundation International.

Introduction by Ma Dhyan Sagar:
“The Nepalese word is gargaro, meaning containers of pottery full of water. When someone is leaving or arriving back, it brings good luck to place pots of water around the entrance of the house. On the morning of January 3, 1986 there were 108 pots full of water arranged in two lines going from the arrival lounge of Kathmandu airport to outside the parking area. And because there was no water outlet at the airport, the water had been carried in the pots from the small meditation center nearby. As the first flight of the day from Delhi prepared to land, so five virgin girls prepared to present their guest with flowers, red-colored powder, sunder, and kukum, another kind of tika offered to visiting heads of state.
This was the welcome that Osho Rajneesh received, in the traditional manner that all VIP’s are received when they visit the Himalayan sovereignty of Nepal. He had chosen Nepal to be the first stop of His historic World Tour. A mass of reporters were flashing their cameras frantically amidst about a hundred ecstatic singing and dancing sannyasins. Dozens of placards were held high proclaiming: “The land of Buddha greets the new buddha.” And as the white Mercedes pulled slowly away from the airport, it was absolutely heaped with bright red and orange flowers, and escorted by a troupe of traditional Nepalese dancers in national costume.
The venue for this leg of the World Tour was the three-hundred-room Soaltee Oberoi Hotel in Kathmandu. And within minutes of His arrival, Osho Rajneesh, gave His first press conference, followed by another one at three that afternoon, and both hosted in the private sitting room next to His bedroom. There was a larger press conference the next morning in the hotel conference room when about sixty journalists attended. This set the fast pace of the six-week stay in Nepal. Every morning Osho answered questions from His sannyasins in His sitting room, and every evening a public press conference was held in the main hotel conference room.
The weather was perfect in this valley high up in the snow-capped Himalayas – winter, crisp, and cool. And so almost each day the Master was able to take a walk in the grounds. He delighted crowds waiting on the immaculate lawns by what was to become known as His “walk-by.”
At three pm each day He would appear in namaste on the elegantly-pillared porch to the hotel foyer. And with one hand still raised, never taking His eyes away from His disciples, He would take Vivek’s hand to descend the seven steps. Hundreds of sannyasins and other lined the red-brick-bordered path, singing, clapping, playing flutes, drums, and one day someone even managed to bring an electric guitar. Osho walked slowly around the hotel grounds and past the tennis courts before turning back. It was about half a kilometer in all.
Then, all too quickly, He was climbing back up the steps into the hotel corridors, namasteing to hotel staff and guests before finally disappearing into the elevator.
When members of the press arrived, a conference would be held in the hotel conference room, with Osho sitting in a chair on a small podium at the front. If the journalists ran dry of questions, then anyone else in the audience could simply come forward with a question. This book is a record of those spontaneous questions – from seekers, sannyasins, and journalists with a more personal and spiritual interest in what Osho had to say. It is an extraordinary record of this unique situation in which He was responding in the moment to people who had pretty much free rein to ask or say anything.
It is also amazing to think that the only technology available to record these events was an old and battered Sony Walkman – which on one occasion proved not to have been recording, even though the red recording light was showing “on.” Trying to videotape these discourses was also a number…! At first a hired cameraman was called in, but it turned out his idea of lighting was simply to remove the lampshades in the room! But it all set the tone for the spirit and flavor of the whole World Tour – difficult, unpredictable, but somehow… it happened!
In this book, Osho says: “It is almost impossible for me to speak to you unless you ask a question, because I don’t have anything to say. Your question becomes a provocation to my consciousness. It is reflected, echoed and goes back to you, but it is not my doing.”
The shining quality of each of His answers is truth – no white lies, no beating around the bush, no platitudes, or mincing of words.
Throughout, He is bringing us to reality and taking us away from lifetimes of dogmas, creeds and conditionings which make us afraid of Hell and greedy for Heaven. His truth cuts clean – with the skill of a Master swordsman and the compassion symbolized in the lotus.
“Being with a master is just to learn – not the answer, but the question. The answer is within you. You have forgotten the question.” (No page number)

A few excerpts from the discourses in Kathmandu:
“The word upanishad is immensely meaningful. It means sitting by the side of the master, whether he speaks or not. The upanishad can happen in silence. It can happen through words, through gestures, just looking into each other’s eyes. It is a kind of heart-to-heart contact: two individuals meeting and merging into one, an experience of deep love, great trust.
Here, it is happening! I can see your joy, your silence. I can feel your love, your trust. And I can also feel that the same is happening on your part. Something is transpiring which can only be experienced, cannot be explained. Any explanation will fall short of it. The experience is so rich and the words are very poor. At the moment when you put the experience into words much of the beauty, the grandeur, the greatness, is lost. Only a small part, a fragment of the total remains; that too is no longer alive.” (Chapter 13, p. 150. 02.02.1986)
“Millions of people are living according to the mirror. They think this is their face. They think this is their name, this is their identity and that is all.
You will have to go a little deeper. You will have to close your eyes. You will have to watch within. You will have to become silent. Unless you come to a point of absolute silence inside, you will never know who you are. I cannot tell it to you. There is no way of telling it. Everybody has to find it.
But you are – that much is certain. The only question is, to reach to your innermost core, to find yourself. And that’s what I have been teaching all these years. What I call meditation is nothing but a device to find yourself.
Don’t ask me. Don’t ask anybody. You have the answer within you, and you have to go deep down into yourself to discover it. And it is so close – just a hundred-and-eighty-degree turn and you will be facing it.
And you will be surprised that you are not your name, you are not your face, your body, you are not even your mind.
You are part of this whole existence, of all its beauty, grandeur, blissfulness, its tremendous ecstasy.
Knowing oneself is all that religion means. Everything else is just ritual. Going to the church, going to the temple, chanting a mantra – all these are absurd rituals.
Knowing yourself in deep silence is the only reality and the only authentic religion. Okay?” (Chapter 17, p. 220. 07.02.1986)
“I don’t have a Holy Bible to give to you, I don’t have a holy Koran to give to you, because I don’t believe that any book is holy. All books are written by man. The holy books are only an exploitation, cheating. None of them is written by God. They are not even first-class literature.
I don’t have any holy book to give to you. My hands are empty. I don’t have a sword in my hand, because fear cannot make you self-realized. Fear can reduce you into a slave. Fear cannot help you to remember your being.” (Chapter 21, p. 269. 10.02.1986)
“Beloved Master, As one grows old, one’s ideas slowly change. Are Your ideas about sex to superconsciousness the same? Your comment please.
Perhaps you are not aware that there are two kinds of growth. Most people grow old; a few people simply grow up. I belong to the second category. I don’t grow old, I simply grow up.
The body will grow old, but the body has nothing to do with my ideas. My consciousness grows up.
I have more profound ideas about sex and superconsciousness than I had before. There has been evolution about everything in me, but whatever I have said before has deepened, has become more solid. Now I have more arguments for it – that’s what growing up means. Nothing has changed, only everything has become more clear, more solid, more conclusive.
I have been thinking to speak – because I have never read my books – on each book again, so that you can see that I have not contradicted a single thing in those books. Although I have gone far away from those ideas, it is in favor of those books, not against them.
Whatever I have said after my enlightenment is unchangeable. It can evolve, it can have deeper roots in the ground, but its quality, its taste will remain the same.
And I hope that my sannyasins will learn to grow up, not just grow old. Even animals grow old – buffaloes, donkeys – everybody grows old. It is only man’s prerogative, his privilege, to grow up. The body will take its own course, but your consciousness can go on growing up, can go on growing even when you are dying, can go on growing when you are dead, can go on growing whereever you are. That growth is eternal. (Chapter 23, p. 313. 12.02.1986)

Talks and press interviews on Crete, Greece

* Socrates Poisoned again after 25 Centuries. Editors: Ma Prem Lisa. Ma Dhyan Sagar. Foreword: Sw Amrit Theodoros (Theororos A. Papadakis). Introduction: Ma Amrito (Jenny Pica). Design: Sw Deva Anugito. Typing: Ma Deva Viramo. Sw Dhyan Sharan. Production: Sw Prem Visarjan. Sw Anand Vedam. Printing: Mohndruck, Gütersloh, West Germany. Publisher: The Rebel Publishing House GmbH, Cologne, (no year) 1988. First Edition. 431 pages. Illustrated with colour photos. Hardbound. Size: 21,5×19 cm. Weight: 850 g. ISBN: 3-89338-018-3. Period: 19.02 – 05.03.1986. 28 discourses. Subject: Questions and Answers. Place: Crete, Greece. (A Rebel Book).

In Appendix: Books by Bhagwan Shree Rajneesh. English Language Editions. Foreign Language Editions. Rajneesh Meditation Centers, Ashrams and Communes. For Further Information About Bhagwan Shree Rajneesh please contact: Rajneeshdham Neo-Sannyas Commune. 17, Koregaon Park, Poona 411 001, MS, India.
In loving gratitude to Bhagwan. Rajneesh Foundation Austalia. (Sponsor)
Talks given to the Rajneesh Mystery School in Crete, Greece from February 19 till March 5, 1986.
Photo essay: Bhagwan in Greece. 16 pages with colour photos, including colour map of World Tour.
“The whole thing his presence has created here is not merely ‘religious.’ It is quite social and ethnic. We ask that he is thus regarded by the authorities and by the people. Let’s get rid of this wickedness while it is just being born, before it becomes a social or ethnic gangrene. Then it will be too late. Everybody please take your personal responsibility and act accordingly for the future of our children and our country.” The Holy Metropolos Petras, Bishop of the Greek Orthodox Church. (p. 414)
“After some friends pay a $25,000 bribe, the police allow Bhagwan to leave Athens on a private jet plane. At the Athens airport before leaving, Bhagwan answers questions from the press.” (p. 415)
On back jacket: Two photos with text juxtaposing Socrates in Athens 399 B.C. and Bhagwan Shree Rajneesh in Athens 1986 A.D.:
“Socrates is found guilty and sentenced to death by poisoning by the Athenian Senate for the crime of “not worshipping the gods the State worships but introducing other, new divinities. Further, he is guilty of corrupting the young by teaching them accordingly.” Socrates says, ” I am fairly certain that this plain speaking of mine is the cause of my unpopularity; and this really goes to prove that my statements are true… I would have you know that if you kill suck a one as I am, you will injure yourselves more than you will injure me…”
“Bhagwan Shree Rajneesh is escorted to his private jet by police officers after being arrested as a “public menace” on the island of Crete and presented with deportation papers. The arrest and deportation was the effort of the Greek Orthodox clergy, who said of Bhagwan, “He destroys our youth, our morality and our religion. Either he stops preaching or blood will flow.”
What took Socrates a lifetime of 71 years to accomplish, Bhagwan Shree Rajneesh was able to do in only 15 days.”
On front flap: “AGIOS NIKOLAOS, CRETE (A.P.) – Bhagwan Shree Rajneesh, the Indian guru ousted from the United States last November, was arrested Wednesday at a villa on this southern Aegean island and was to be immediately expelled from Greece, local police said. “They just burst into Bhagwan’s room and took him away,” reported a follower, by telephone, to the Associated Press.
A local police spokesman said, “We had a signal from the Ministry of Public Order ordering us to pick him up prior to his being deported. There was no specific charge given.”
The spokesman, who asked not to be identified, also said that Rajneesh’s one-month residence permit was not due to expire until March 15.” Associated Press, March 5, 1986.
“[Bhagwan was expelled] just for his ideas, nothing more. If ideas are still persecuted in Greece, tomorrow they will be after me, the day after tomorrow, after you. And we will be back to where we started from…
His deportation is a shame… I feel ashamed.” Nikos Koundouras. Greek film director and owner of the villa where Bhagwan Shree Rajneesh was staying as a guest.
On back flap: Excerpt from a discourse on April 15, 1986, Morning, in Uruguay on the events in Greece printed as Epilogue on pp. 397-402.
Photo essay: Bhagwan in Greece. Pages 403-418. 16 pages with colour photos from Greece, including map of World Tour.

Eight chapters with questions from disciples are alternating with press interviews:
– Chapter 1, 19.02.1986pm, pp. 2-16
The Rajneesh Times, Germany
The Rajneesh Times, The Netherlands
– Chapter 3, 20.02.1986pm, pp. 30-42
TROS TV, The Netherlands
Quick magazine, Germany
– Chapter 4, 21.02.1986am, pp. 44-55
Quick magazine, Germany
Nieuwe Revu, The Netherlands
– Chapter 5, 21.02.1986pm, pp. 56-71
Ta Nea, Greece
– Chapter 6, 22.02.1986am, pp. 72-84
NBC Television, America
Nieuwe Revue, Holland
– Chapter 7, 22.02.1986pm, pp. 86-96
AP, VPI and Reuters news agencies
– Chapter 8, 23.02.1986am, pp. 98-114
Newsweek, USA
Sonntags Blick, Switzerland
Tempo, Germany
– Chapter 9, 23.02.1986pm, pp. 116-128
Oggi magazine, Italy
– Chapter 10, 24.02.1986am, pp. 130-144
The Rajneesh Times, Italy
– Chapter 13, 25.02.1986pm, pp. 174-186
L’Illustrazione Italiano, Italy
– Chapter 15, 26.02.1986pm, pp. 202-216
Le Figaro, France
– Chapter 16, 27.02.1986am, pp. 218-231
Schweizer Illustrierte, Switzerland
– Chapter 18, 28.02.1986am, pp. 244-252
VARA TV, The Netherlands
– Chapter 19, 28.02.1986pm, pp. 254-268
Radio Popolare, Italy
– Chapter 20, 01.03.1986am, pp. 270-282
Therapy Today magazine, USA
– Chapter 21, 01.03.1986pm, pp. 284-298
Brigitte magazine, Germany
– Chapter 23, 02.03.1986pm, pp. 314-332
Prosopa magazine, Greece
Cleo magazine, Italy
– Chapter 24, 03.03.1986am, pp. 334-345
Seven Network, Australia
Carnival News, Switzerland
The Orange Connection, Germany
– Chapter 25, 03.03.1986pm, pp. 346-357
Bres magazine, The Netherlands
– Chapter 26, 04.03.1986am, pp. 358-368
The International Yearbook, Switzerland
– Chapter 29, 15.04.1986am, pp. 396-402
The Epilogue: A Lot – And Nothing
Discourse from Uruguay on the events when Osho was forced to leave Crete.

Foreword by Sw Amrit Theodoros (Theororos A. Papadakis. Lawyer, author of ‘Epidauros’ and ‘St. Lukas’ Monastery.’ Commercial Chancellor and Diplomatic Representative of Greece). Excerpts:
“Although there are many similarities between Bhagwan Shree Rajneesh and Socrates – their absolute devotion to the truth, their emphasis on a continuous search within ourselves, their emphasis on meditation and on dropping all conditionings to uncover our original faces – there is no doubt that Bhagwan is infinitely more than a new Socrates. He is also Pythagoras, Heraclitus, Plotinus and all that is highest in the ancient Greek spirit and philosophy.
And much more: Bhagwan is very much alive – now – and with his unique wisdom and his infinite mystical insight and poetic expression, he has discovered in himself and revealed to the whole world the inner essence, the immense beauty and the powerful actuality of the greatest peaks of human consciousness: Buddha, Lao Tzu, Chuang Tzu, Jesus, Zarathustra, Krishna, Bodhidharma, Rumi, Gurdijeff…
Socrates’ action was confined to the small city of Athens, while Bhagwan’s resurrecting influence is world-wide…
Bhagwan’s systematic persecution all over the world – and his slow poisoning – was organized by American secret services, which succeeded in expelling him from the USA, dismantling his commune in Oregon and then exerting an extraordinary pressure, by the most illegal means, on the other countries to deny him entrance.
Greece was the only European country which had the courage to temporarily resist this unprecedented foreign conspiracy. So for fifteen days Bhagwan was allowed to speak twice a day in Crete and deliver the extremely beautiful discourses you will read in the following pages.
Of course, all the intelligent Greeks – who know that the original religion of their ancestors (“Be, know thyself and keep the measure,” as it was engraved on the ancientmost temple of Delphi) does not really differ from Bhagwan’s existential teaching – now feel ashamed. They were unable to prevent the authorities from treating in such a barbarous way the most extraordinary human being who ever visited their country – who visited it out of genuine love for both its ancient legacy and for its contemporary people (Zorba…the Buddha!).
But we expect that very soon things will change completely and Bhagwan Shree Rajneesh will be reorganized and invited, this time officially, by the universities, the communal spiritual centers and the really cultured Greeks, to come again for a long stay in the country of Socrates and speak freely.
Truth cannot be poisoned. Finally it is always triumphant and it radiates all over the world.
Bhagwan is the only hope for the survival of humanity and he is certainly able to overcome all resistances and raise human consciousness to unknown heights.” (pp. viii-x)

Introduction by Ma Amrito (Jenny Pica. President of the Olympic Forum for Human Rights in Greece. Ambassador to Greece for Bhagwan Shree Rajneesh). Excepts:
“It has been amazing to watch how this ‘civilized’ society of ours, with all its proud banners – freedom, democracy, equality – has been doing its best to silence Bhagwan and prevent him from imparting his wisdom to others.
For example, America is supposed to be the most free and democratic country, yet it was the first to show how meaningless these concepts are in reality. The Reagan administration spent millions of dollars, and years of effort, employing hundreds of federal officials in an effort to crush the experimental commune in Oregon build by Bhagwan’s disciples, and to expel him from the county.
The hypocrisy of the American government – which on the one hand condemns countries like Russia for abuse of human rights, and, on the other, parades Bhagwan in chains before the public like some hunting trophy – reminds me of similar behavior, in more ancient times, towards Socrates and Jesus.
Socrates was poisoned, Jesus was crucified. With Bhagwan, the authorities were a little more subtle. They made it clear that the only alternative to further harassment and abuse was for Bhagwan to leave. He left America in November 1985. But the story does not end there. Bhagwan began a tour early in 1986 to visit his friends and disciples all over the world. And whenever he went, the U.S. government applied pressure to prevent him from being heard.
With my whole being I wanted to help, and I felt that Greece would be willing to play host to him. I felt that the great tradition of Socrates, Heraclitus, Pythagoras, Epicurus, and Plotinus had created an atmosphere in which any wise man could come to Greece and speak truth.
With my hand on my heart, I went to the Greek Foreign office and asked for a visa for Bhagwan. Then I went to the Greek Ministry for Civilization, where I met George Papandreou, the son of the Prime Minister. I told him everything I knew about Bhagwan – his work, his vision for humanity, the controversy surrounding him.
Papandreou agreed that a man like Bhagwan could enhance Greece’s democratic reputation, and arranged a special permit for Bhagwan’s plane to land on the island of Crete. He was given a one-month entry visa, plus an assurance that he would be able to stay for at least a year. I was asked to sign a paper saying I took sole responsibility for Bhagwan during his stay.
I found a beautiful villa for Bhagwan in the town of Agios Nikolaos, on the northern coast of Crete. As soon as he arrived, Bhagwan’s disciples also began arriving – mostly from Europe – and hotels and restaurants that has closed for the winter quickly opened again to welcome the influx of unseasonal visitors. Bhagwan began to give twice-daily discourses in his villa to an audience of about 1000 people.
Bhagwan’s presence in the town was not obtrusive – he never left the villa, apart from walking in its private gardens, but the Greek newspapers immediately announced his arrival, portraying Bhagwan as a corrupter of youth, a sex guru, and a criminal. This organized campaign of misinformation has followed Bhagwan whereever he goes, and Greece was no exception. It was the first time in history that all the Greek newspapers agreed on one thing: they were against Bhagwan.
The local bishop of the Greek Orthodox church also voiced strong opposition to Bhagwan’s presence. I went to see him, hoping to reason with him, but it was futile. Trembling with anger, the bishop told me he would burn the house where Bhagwan was living, and threatened that “blood will flow” unless Bhagwan leaves the island. In his eyes I saw the same fear, the same hypocrisy, the same attitude with which the same Christian priests had abused Kazantzakis, creator of Zorba the Greek.
When he arrived in Crete, Bhagwan had warned me that it would be very difficult for him to stay in Greece after 15 days. At the time it seemed very strange, because I had a guarantee from the Greek government that he could stay for at least a month.
But Bhagwan was right. On March 5, 1986, police broke into the villa and arrested Bhagwan without a warrant and drove him to the port of Heraklion, where only an immediate payment of $25,000 persuaded the authorities not to put him on a boat for India.
I did my best to reach the Greek Prime Minister, hoping to halt the deportation, but although I was promised an interview, it was never given. I later learned from personal friends inside the government that the decision to deport Bhagwan was in response to pressure from the Reagan administration, via the U.S. Embassy in Athens.
Bhagwan is today’s Socrates. Anyone who is opposed by so many vested interests must deserve the attention of intelligent people everywhere, because all intelligent people aspire to freedom.
We live in a hypocritical world, where governments try to persuade people that freedom is something we have already attained, but it is not. People are still enslaved, not by iron chains but by psychological chains; not inside stone prisons but inside prisons of beliefs and superstitions.
The time has come for humanity to claim its maturity, and to dare to answer Bhagwan’s call to real freedom. My heart has heard that call, and my prayer is that in this small book, you will also hear it, and taste the beauty, love, and happiness that is the natural inheritance of every human being.” (pp. xii-xv)

The Epilogue: A Lot – And Nothing. Chapter 29, pp. 397-402. Uruguay, 15.04.1986am on the earlier events in Greece. Reprinted from: Beyond Psychology. Talks in Uruguay (1988). Chapter 6, pp. 47-53.

Talking on Socrates in Chapter 1, pp. 9-12.
Talking on J. Krishnamurti in Chapter 25, pp. 346-352.

Talks in Punta del Este, Uruguay

* Beyond Psychology. Talks in Uruguay. Editors: Ma Prem Taranga. Ma Shivam Suvarna. Intoduction: Sw Dhyan Yogi. Graphic Design: Sw Shivananda. Back cover painting: Ma Anand Meera (Kasué Hashimoto. Musashino Art University, Tokyo). Typing: Sw Atirup. Ma Prem Veeresha. Sw Dhyan Sharan. Production: Ma Prem Arya. Sw Prem Visarjan. Printing: Mohndruck, Gütersloh, West Germany. Publisher: The Rebel Publishing House GmbH, Cologne, (no year) 1988. First Edition. 337 pages. Illustrated with one map. Hardbound. Size: 21,5×19 cm. Weight: 860 g. ISBN: 3-89338-028-0. Period: 12.04 – 04.05.1986. 44 discourses. Subject: Questions and Answers. Place: Punta del Este, Uruguay. (A Rebel Book).

In Appendix: Worldwide Distribution Centers for the Works of Bhagwan Shree Rajneesh. Books by Bhagwan Shree Rajneesh. English Language Editions. Foreign Language Editions. Rajneesh Meditation Centers Ashrams and Communes. For Further Information About Bhagwan Shree Rajneesh please contact: Rajneeshdham Neo-Sannyas Commune. 17, Koregaon Park, Poona 411 001, MS, India.
In loving gratitude to Bhagwan. Rajneesh Foundation Australia. (Sponsor)
Talks given to the Rajneesh Mystery School in Uruguay from April 12 – May 4, 1986.
On front and back flaps excerpts from Introduction.

In front, before title page: Map (b&w) of the 46,000 mile World Tour with text:
“Bhagwan Shree Rajneesh is this century’s most talked about and controversial figure. He suffered twelve days of various tortures in American jails in complete innocence. After his release he began to be regarded as this century’s “most dangerous” man! As a result he went wandering through twenty-one countries in search of “a few yards of earth.”
There was no country ready to receive him.
History tells us there are always people born into this world who put their lives at risk. Socrates was poisoned, Jesus was raised on a cross, Sarmad and Mansoor’s heads were chopped, Kabir was sent to be trampled under an elephant, Mira was given poison.
But these are the very people that set the course of the “chariots of civilization.” If these people were not, we could not be where we are today.
The newest link in this chain of dangerous people is Bhagwan Shree Rajneesh. He has to suffer everything that this calibre of enlightened persons has suffered before.
Drinking poison and sharing nectar – this is the invariable fate of every great revolutionary seer. Human society can not put up with one who wants to move ahead of his time.” The well-known Hindi poet Gopaldas Neeraj

‘Some Biographical Facts and Events from the Life of Bhagwan Shree Rajneesh’ on pp. 419-24 with details of US political moves during his World Tour. Same chronology is printed in the appendix of the compilation ‘Jesus Crucified Again. This Time in Ronald Reagan’s America’ (1988). Excerpt from this timeline can be found in Part Six: World Tour and Bombay.

Introduction by Sw Dhyan Yogi. Poona, February 1988:
“These discourses, the first which Bhagwan spoke after his arrest in Crete, Greece, are among the “hidden jewels” of sannyas. They were delivered to a very small group of intimate disciples and, as such, are unique, unequalled, historic – and almost unknown.
They were delivered in Punta del Este, the chick, gambling and recreational mecca of South America, after Bhagwan had been refused even two-week visas in those European countries which pride themselves most for their love of freedom, liberty, free speech, and their so-called democracies.
Bhagwan, by risking everything, had shown us that such claims were simply not true. Switzerland and Sweden had refused Him literally at the point of a gun. He was arrested and detained in England, and forced to “disappear” in the Irish countryside for weeks, while arrangements could be made for another destination country. Finally, those of us with Him got the point. He was showing us that the entire so-called “free” world is not free. That freedom of speech was just a catch term for the latest in our millennia-long, unbroken chain of liar politicians and their enslaved “constituencies.”
Bhagwan, having no other choice, agreed to fly from Ireland to Uruguay via Africa. It was stranger than it sounds… the plane we were flying in was not legally cleared to fly the incredible distance from Senegal, Africa to Recife, Brazil in South America. Under international law the flight was “illegal” because if either of the two huge jet engines have a system failure the plane cannot reach its destination – or go back – it simply crashes into the sea.
This regulation had never been waived in the history of international air control rules. But for Bhagwan? No problem; no one cared. The waiver was immediately granted. It was dangerous, but the pilots agreed and Bhagwan agreed. Because Canada had refused, under United States pressure, to allow Bhagwan to land on their soil even to fuel the plane He was riding in, we were forced to drop down into Africa and cross the Atlantic at one of its widest points.
When He finally reached Uruguay I often wondered if He would ever speak again. After treatment like that, why would He? And yet, He did. Suddenly, after we spent several weeks in Uruguay working out the details for a possible residency, Bhagwan said He was ready to talk again.
Television and audio equipment was flown in from Europe, a room in the elegant home where Bhagwan was staying was prepared, lightning equipment was tested, and videotapes were air-shipped from America.
Each day Bhagwan sat peacefully by the side of the swimming pool, wearing large gold Cazal sunglasses, unmoving, except for His almost imperceptible breathing and His occasional slow glance at the brilliant green parrots which perched near Him in the eucalyptus trees. The Atlantic Ocean thundered against the sand bunkers of Punta del Este’s legendary beach just a few hundred feet away.
When He first spoke I wept. Barely more than a dozen people heard those first words. It was just so much to hear Him again, so soft and loving, so forgiving of the treatment He had received and… there was something else. A different quality than ever before… an intimacy, a focus. I couldn’t quite grasp it until I realized that Bhagwan had never spoken to so few about so much since perhaps His earliest days, just after it became known that He was enlightened.
These talks are to His beloveds, His intimates, His “family,” as He used the word. And because of it, perhaps, the feel of these discourses is different. And He introduced and emphasized new dimensions to His work, aspects of His very transmission of wisdom and light.
He spoke in detail of the seven layers of man’s consciousness, and how the disciple must meet them, explore them, expose them. He introduced His vision of hypnotic techniques for entering and opening the vast unconscious mind and its volcanic energies. He told us how to do it and when to do it.
He described hidden techniques for self-discovery, spoke of His true relationship with His disciples… and defined what it means to be a “friend” of the Master.
There is nothing like it. It is a striking vertical leap in His guidance, directed to the meditator, the sincere and earnest seeker, the authentic disciple. The three volumes in this series – of which this book is the first one – point the way to the future of mankind, the possibilities and the promise, seen through the eyes of the Living Master, Bhagwan.” (No page number)

One question to Osho:
“Beloved Bhagwan,
You are famous for Your contradictions. But it seems that one of the most powerful confirmations that You are who You are – for the world in general and posterity – is that, in all those millions and millions of words, spoken spontaneously over several decades, You really never ever contradicted Yourself at all.
That’s true.
I have never contradicted myself. I cannot do it. In the first place I don’t remember anything that I have said before – how to contradict it?
Secondly it is not my thinking, it is my experience. Contradictions happen in thinking, but not in experience. I have said things which may appear to people contradictory, but they are really evolutionary. My experience I have expressed in different ways; that may create the idea that I am contradictory. I was expressing it in different ways so if you have missed one way, perhaps the other way you may get it.
I have tried to describe it from all aspects possible, just to help people, because sometimes it happens that one aspect is more in tune with you. I have used all possible, multidimensional expressions, but there is no way for me to contradict. It is my experience. I am not talking about others’ experience. Even if I am talking about others, it is always according to my experience. They may agree with it, they may not agree with it – but I cannot go against my experience.
During the years, talking to you, I have been sharpening my arrows, my words, so that they can penetrate directly to your heart. But contradiction is not there at all. And you are right: the day all my words will be understood, there will be found an undercurrent running through all of them and joining them. They are like flowers of a garland – a thin thread, invisible, is running through all the flowers – and that is my consistency, that is my experience.
It is true, I don’t think anybody else has spoken so much. Much of it is lost because it was not recorded; almost half of it is lost, but whatever remains is still more than anyone else has ever tried to convey.
The reason is simple: I enjoy it, I love it. When I see a word settling in your heart, my joy knows no bounds. When I see a glimpse in your eyes that you have caught the meaning, I am immensely happy.
And I had to speak so much because nobody before me has addressed the whole world. They were addressing small fragments of humanity. Jesus remained confined to Judea, Buddha remained confined to Bihar, Socrates remained confined to Athens. Fortunately they don’t let me remain in one place, so I have to be all over the world. And I have to speak again and again through different angles about the same experience, because in that also my life has been unique: people have been coming to me and leaving me – new people coming, old people going. It has been beautiful. It has not been like a dead pond where the water only evaporates, and soon there is left nothing but muddy mess.
It is almost as if I have been speaking by the side of a river. which is running so fast that each time I look at it there are new faces to whom I have to speak again. In thirty years so many people have changed. It was not true about Socrates or Buddha or Lao Tzu, they worked with a group their whole life. I have been working with so many new people, and I have always to find out a new mode, a new phase, new expressions, new bottles for the old wine… but the wine is old, and it is the same wine that I have been offering to all.” (Chapter 30, p. 271).

On Soren Kierkegaard, the Danish philosopher, pp. 193-94.

* The Path of the Mystic. Talks in Uruguay. Editing: Ma Anand Shanti. Intoduction:
Ma Prem Kaveesha. Design: Sw Shivananda. Back cover painting: Ma Anand Meera (Kasué Hashimoto. Musashino Art University, Tokyo). Typing: Ma Deva Radhika. Ma Anand Nilima. Production: Ma Premo. Sw Prem Visarjan. Printing: Mohndruck, Gütersloh, West Germany. Publisher: The Rebel Publishing House GmbH, Cologne, (no year) 1988. First Edition. 474 pages. Illustrated. Hardbound. Size: 21,5×19 cm. Weight: 900 g. ISBN: 3-89338-040-X. Period: 04.05 – 26.05.1986. 44 discourses. Subject: Questions and Answers. Place: Punta del Este, Uruguay. (A Rebel Book).

In Appendix: Worldwide Distribution Centers for the Works of Bhagwan Shree Rajneesh. Books by Bhagwan Shree Rajneesh. English Language Editions. Other Publishers. Foreign Language Editions. Rajneesh Meditation Centers, Ashrams and Communes. For Further Information About Bhagwan Shree Rajneesh please contact: Rajneeshdham Neo-Sannyas Commune. 17, Koregaon Park, Poona 411 001, MS, India.
In loving gratitude to Bhagwan. Rajneesh Foundation Australia. (Sponsor)
Talks given to the Rajneesh Mystery School in Uruguay from May 4 – 26, 1986.
Illustrated with one b&w photo of Maneesha, p. 172.
On jacket flaps: Excerpts from Introduction.

Introduction by Ma Prem Kaveesha, Director of The Rajneesh Mystery School, Poona, India, September 1988:
“In April of 1986, with a group of barely more then 12 people, Bhagwan settled into a spacious mansion in Punta del Este, Uruguay. Punta del Este, which resembles the French Riviera, is known for its invigorating sea breezes. According to the locals, the air possesses miraculous healing powers. And the house was just facing the sea. A Uruguayan friend predicted that, whatever fatigue Bhagwan might have experienced as a result of His “World Tour,” He would be strong again in two weeks.
The Uruguayan friend was not far off. One morning we were asked by Bhagwan’s caretaker to vacate the back yard of the house. It was about ten o’clock in the morning. Giggling tennis partners ran back into the house, arms stuffed with balls, rackets, and towels. Clothes hanging on the clothesline were quickly snatched away. Within moments the immaculate back yard was empty.
We assumed it must mean that Bhagwan would come to the back door for a few moments and have a look at the view: the pool, the tennis court, the thatched-roof pool house, and the forest that stretched behind for several acres. We were wrong.
Suddenly, as we peeked out of the windows, He appeared, in a simple white gown, and walked, so very slowly, and in such silent majesty, along the terrace and down the steps to the poolside.
He was simply beautiful. He stopped and swung around, putting His hand on His hip, surveying the scene, and glancing up at the house. At every window one of us was watching. He picked one of the chairs (the most comfortable) and sat down.
There was something about His appearance, some wild strength, that was magnetic, electric. And that very morning we began to feel there was, after all, some chance that He might actually give discourses in this far-away land.
In that strange Dutch-looking house, nestled behind sand dune bunkers that shielded it from the incessant Atlantic winds, He not only spoke. He walked us into some very unfamiliar territories, into the mysteries of hypnosis and de-hypnosis, and what role they will play in His future work. He explained “out-of-body” experiences, including one of His own, and gave us a technique which disciples can use to have such experiences of their own – with a firm warning on the extreme danger of it.
He suggested guided experiments in hypnosis where the participant disciple readies himself to enter the unconscious mind and bring light to it. He spoke of the “Mystery School” and described Himself as sitting at the front door of that “school” waiting to see who gets in.
All this is laced with humorous and intimate personal stories told by Bhagwan, sometimes bizarre and jolting, at other times exquisitely emotional. Bhagwan on Bhagwan.
This period set the stage for a new phase of His guidance and along with the other two volumes of His talks in Uruguay, will remain as one of the most remarkable series of discourses on the esoteric ever delivered by Bhagwan.” (No page number)

Discourse in Chapter 28, p. 288. Punta del Este, 18.05.1986am. Excerpt:
“Beloved Bhagwan,
I received a letter from one of your sannyasins in Europe. She says there is nowhere to go except to be with You. Meanwhile she enjoys being alone and doing small things and is grateful that at least we are all under the same sky. Can You please say something to all Your sannyasins who are silently waiting?
It is a great time, because it is a time of test – a test of your trust, your love. Silently waiting is what I have been teaching my whole life. Don’t desire but wait.
These are two significant dimensions. When you desire, you are aggressive – wanting to catch hold of something. In the ordinary world desire is the way because so many people are competing, struggling for the same thing. Moreover, the outside world is the world of quantity. It is not inexhaustible, everything outside is exhaustible. You cannot wait, because while you are waiting others may grab the whole thing.
The inner world is totally different. There, a desire is a disturbance, an obstacle, because in the inner world you are alone – no question of competition. Nobody else is trying to go ahead of you, nobody is pulling your legs from behind.
And the inner world is so delicate that if you are aggressive, you will destroy it. It is like being aggressive to a roseflower. You may get it, but it will not be the same roseflower that you had seen dancing in the wind, in the rain, in the sun. It will be something dead… just a corpse, a memory, and nothing more.
The inner reality is even more delicate. The very desire is enough to prevent you from getting it; hence a totally different approach is needed: that is, of silent awaiting.
The guest comes.
The host just has to be patient.
And in the subjective field of consciousness, there is nothing to grab. It is not a quantity, it is a quality. If you are silently waiting – with no desire, no expectation – there comes one moment when your silence is so total and your waiting is so unpolluted that the doors open. You are taken into your own, innermost shrine. That has been my teaching.
And this is a good opportunity to give a chance to silent waiting. While you were with me you were so filled with me, with my presence, with my words, that you never thought about waiting: I was available. Now I can be available not from the outside but only from the inside. And that is a great meeting, of utter fulfilment, of absolute joy. So don’t make it a despair, don’t fall into anguish. Don’t feel that you are far away from me.
You are far away only when you are not silent. You are far away only when waiting is not there; otherwise you are very close to me. Whereever you are, the silence will join you with me; and your waiting will prepare the whole ground for the meeting. which is nonphysical, nonspatial, nontemporal.
Use this opportunity. And remember always that whatever happens has to be used as an opportunity. There is no situation in the world which cannot be used as an opportunity.
You feel sad that you are far away; that is a natural reaction, but not a very alert use of the opportunity. Don’t waste it in sadness; otherwise despair becomes almost a cancer of the soul.
I have been with you long enough; it is time for you to see whether you can be with me even in my absence. If you can be with me in my absence, with the same celebration – however difficult it may seem in the beginning – you will find a tremendous fulfilment. And the absence will no longer be an absence; you will be filled with my presence wherever you are. It is a question of a certain rhythm; otherwise two persons can sit together touching each other’s body and may be as far apart as distant stars. You can be in a crowd and still be alone.
So the question is not of physical closeness, the question is of understanding what happens in the presence of a master. Your heart starts beating in the same tune as your master’s heart. Your being starts having the same song of silence as the master’s being always has. These are the ingredients that bring you close to him. If you can manage these two things… you may be on another planet, it will not make any difference. It has nothing to do with distance.
You have been so long with me, you know perfectly well what happens to you in my presence. Just give it a chance: close your eyes, sit silently, awaiting the same happening. And you will be surprised that I am not needed to be there physically. Your heart can beat in the same rhythm – you are acquainted with it. Your being can be silent at the same depth – you are well experienced in it. And then there is no distance. Then you are not lonely. You are alone – but this aloneness has a beauty, a freedom, a deep integrity and centering.
So whereever you are, the politicians of the world will make it more and more difficult for you to reach me. It will not be so easy. I will be making every effort that I remain available to you, but those politicians are not aware that even if they can prevent my physical presence, they cannot prevent the experience of my presence in my people. That is beyond their power.
In China, Lao Tzu – a great master – has been dead for twenty-five centuries now, but a small stream of followers has remained. They don’t refer to Lao Tzu in the past tense, but in the present tense. To them Lao Tzu cannot be past because they can still feel the rhythm, the silence, the beauty, the peace. What more is needed?…
Now this is the approach of a silent, waiting heart. Even death cannot make any difference, any distance.
So sannyasins who are far away all over the world need not miss me. It is up to them – just they will have to change their attitudes.
And this is a good opportunity to change their attitudes. While I am still here, if they can start feeling my presence all around the world, then no country can prevent my presence entering into their lands. No country, no power can prevent me from coming into your heart.
Their power is very limited. It may be very big, but it is very limited; it is material. And your capacity is far bigger, tremendously big; it is spiritual. What is needed is just to be aware of it and to use it. Once you taste the beauty of it, you will be thankful to all the politicians who have been desperately creating walls between me and my people.
I have become a nightmare to them – and I have not done any harm to anybody. But perhaps their suspicion is right. They suspect that I have the potential to attract all the youth of the world – to change their approaches towards life, their attitudes towards life, which will cut off their vested interests absolutely. That much they understand – hence all this harassment.
But you need not be worried about their harassment. They know only one way of connecting with a person; you know something more – a deeper way, an invisible way. Most probably, once in a while you will be able to come and see me and be with me. But even if that becomes difficult – they will try hard to make it difficult – it doesn’t matter.
I am available to you wherever you are.
I am with you wherever you are.
Just remain vulnerable, open, receptive.”
(No page number)

Talk on the essence of Zen in Chapter 5, pp. 46-50.

* The Transmission of the Lamp. Talks in Uruguay. Editing: Sw Deva Ashik. Intoduction: Ma Shantam Avirbhava. Design: Sw Shivananda. Back cover painting: Ma Anand Meera (Kasué Hashimoto. Musashino Art University, Tokyo). Typing: Ma Deva Viramo. Ma Rashimi Bharti. Production: Sw Prem Visarjan. Ma Jivan Mada. Ma Chetan Rupa. Printing: Mohndruck, Gütersloh, West Germany. Publisher: The Rebel Publishing House GmbH, Cologne, (no year) 1989. First Edition. 454 pages. Hardbound. Size: 21,5×19 cm. Weight: 875 g. ISBN: 3-89338-049-3. Period: 26.05 – 18.06.1986. 46 discourses. Subject: Questions and Answers. Place: Punta del Este, Uruguay. (A Rebel Book).

In Appendix: Worldwide Distribution Centers for the Works of Bhagwan Shree Rajneesh. Books by Bhagwan Shree Rajneesh. English Language Editions. Other Publishers. Foreign Language Editions. Rajneesh Meditation Centers, Ashrams and Communes. For Further Information About Bhagwan Shree Rajneesh please contact: Rajneeshdham Neo-Sannyas Commune. 17, Koregaon Park, Poona 411 001, MS, India.
In loving gratitude to Bhagwan. Rajneesh Foundation Australia. (Sponsor)
Talks given to the Rajneesh Mystery School in Uruguay from May 26 – June 18, 1986.
On jacket flaps: “One day Bhagwan said simply, “We should go.” No one understood why. Uruguayan government officials were promising – at least officially – a successful conclusion to the legal and parliamentary turmoil over Bhagwan’s promised permanent residency.
That afternoon an orange Lear jet dipped below the Atlantic haze and landed in a rural airport behind Punta del Este.
And a few minutes before seven o’clock that evening Bhagwan emerged from His room and went directly to His waiting car. Within moments the car eased out of the driveway entrance and turned toward the hills behind the house.
Traveling over dirt roads, outlined on a simple map in Spanish, the car pulled into the parking lot of the Punta del Este airport ten minutes later. It was an international airport but perhaps the smallest in the Americas.
After what seemed like just a few breaths later Bhagwan was on board. The jet whined to a start and, making a fast rollout, lifted off the runway toward the Atlantic coast a scant two miles away. He was gone, out of sight. Only the low rumble of the jet engines still could be heard. No one spoke.
We looked around dazed. We were standing on a runway, in a field, in the middle of nowhere. The slightest reddish haze of a long-set sun hung in the West.
Only later did we learn that the Uruguayan government, under pressure from the U.S. State Department, had just that day denied Bhagwan’s application for permanent residency. The order of denial was delivered to Bhagwan’s attorney at exactly 5:03 pm with a stipulation: If Bhagwan Shree Rajneesh was not out of Uruguay at 5:00 pm that day He was subject to immediate arrest.
But by the time the Government order could be delivered to Bhagwan He was comfortably asleep, 35.000 feet over Brazil.
What Bhagwan left behind is in these pages: nothing can be compared to it.” (No page number)
The title ‘Transmission of the Lamp’ refers to the Chinese tripitaka Ching-tê Chuan-têng Lu.

Introduction by Ma Shantam Avirbhava. Excerpts:
“Living in the house with Bhagwan during our stay in Uruguay was one of the rarest, most blessed and transforming times. In each discourse, Bhagwan took us deeper and deeper into ourselves, erasing the past and opening up many doors for the future…
This is the third and last series of Bhagwan’s talks in Uruguay. Reading this book, looking through the eyes of His vision, there comes the gift of a new understanding of ourselves and our world.”

Discourse with Question and Answer in Chapter 23. 06.06.1986am.
“Beloved Bhagwan,
A few days ago I watched You brushing aside a fly, and there was all the awareness, grace, love and compassion in it which were missing in Buddha’s first mechanical movement in the story You told a few days later. You even waited for the right moment to disguise the movement of Your hand in a gesture illustrating Your words.
I was really thrilled. Thank You, Bhagwan.
I can understand your thankfulness, because even to watch, even to see a gesture which is full of awareness and grace is a great experience, a great learning.
The master not only goes on saying beautiful things to you, he also goes on showing beautiful spaces to you. So you have to be alert not only in hearing him but also in seeing him, also in feeling him – not only his words, but his gestures; not only his gestures, but his presence. All are part of the reaching.
Words are the least important.” (p. 222)

Osho is talking on the Chinese ‘I Ching’ in Chapter 38, p. 360. The book is included in ‘Books I Have Loved’ (1985). (In a review in ‘Information’ by the Danish connoisseur and author Erik Wiedemann, this book is called ‘a computer for the unconscious’).

Talks in Bombay

* The Rajneesh Upanishad. Editing: Ma Deva Sarito. Intoduction: Ma Prem Maneesha. Design: Ma Dhyan Amiyo. Production: Sw Dhyanmurti. Printed in Germany. Publisher: Rajneesh Foundation Europe. Rajneesh Verlag GmbH, November 1986. First Edition. 1017 pages. Paperback. Size: 18×10,5 cm. Weight: 565 g. ISBN: 3-907757-00-6. 5,000 copies. Period: 16.08 – 02.10.1986. 44 discourses. Subject: Questions and Answers. Place: Sumila, Bombay.

In Appendix: Books by Bhagwan Shree Rajneesh. English Language Editions. Other Publishers. Foreign Language Editions. Rajneesh Meditation Centers Ashrams and Communes. “Centers exist in practically every country, including some behind the iron curtain.” For Information and addresses, contact Rajneesh Foundation Europe, Rennweg 34, CH-8001 Zürich, Switzerland..
In loving gratitude to Bhagwan. Deepta Rajneesh Meditation Center. (Sponsor)
Talks given to The Rajneesh International University of Mysticism.
On back cover: “Bhagwan Shree Rajneesh is the most dangerous man since Jesus Christ… If crucifixion were still in vogue, of course he would’ve been nailed up. But since we’re civilized, they had to force him into exile instead. I’m sure they would have much preferred to crucify him on the White House lawn… I think Bhagwan is a great man, and his persecution makes a liar and a hypocrite out of anyone who claims there is religious freedom in the United States… He’s obviously a very effective man, otherwise he wouldn’t be such a threat. He’s saying the same things that nobody else has the courage to say. Even I haven’t had the courage to say some of the things he’s said.” Tom Robbins. Author of ‘Even Cowgirls Get the Blues,’ ‘Another Rockside Attraction,’ ‘Still Life with Woodpecker’ and ‘Jitterbug Perfume.’

Introduction by Ma Prem Maneesha. Dated: Bombay, India, October 1986. Excerpts:
“The Rajneesh Upanishad is a unique record, a detailed description of the evolution of the master-disciple relationship. As such, it reflects all that must have transpired between Socrates, Buddha, Lao Tzu, Jesus, and their disciples. But those precious and intimate moments have largely gone unrecorded. And what survives of that flowering no longer has the same beauty and vibrancy as when it was in full bloom. It is from another time, another era, another context, and is trapped in history, which separates modern man from that true essence of so long ago. By contrast, The Rajneesh Upanishad is a totally contemporary document…
The meaning of upanishad is, literally, “sitting at the feet of the master.” In the time of the traditional Hindu upanishadic scriptures, the mystery schools that sprung up around the master were evolved not as a place of learning but as a situation in which the disciple could discover within himself the source of knowing, or ‘enlightenment’.
Likewise, sitting at the feet of Bhagwan over the course of these talks, we were initiated into a new mystery school. We felt very aware of our immense good fortune in being part of a living process: the interchange between Bhagwan and us – in the form of the following questions and answers – was not intellectual but absolutely existential.
For those of us present to hear Bhagwan’s announcement of the new phase of His work on August 16th, 1986, in Bombay, India, that evening and the ones that followed were made all the more poignant because many of us had not had the chance to be in His presence for many months. That time had proved, in fact, to be an invaluable experiment. Thrown back on ourselves, we were able to see how we functioned alone, in the world. It became obvious how many of Bhagwan’s insights had become our own understandings; or where, conversely, we had adopted His experiences as our beliefs. So we understood the integrity that experimental knowing imbues one with, and the insubstantiality of a borrowed insight.
If we had not understood the significance of and the need for meditation over the years with Bhagwan, we were to find in that nine-month gap that meditation is a touchstone of sanity in an insane world – a link not only with Bhagwan but with ourselves. One of the pitfalls Bhagwan has often warned us about is that we could start taking His presence for granted. We might start assuming that the serenity and sense of well-being we felt with Him were an intrinsic part of ourselves.
Many of the questions in this book are testimony to the individual and collective, experimentation within ourselves in the context of the world. They cover those areas that proved most pertinent to us as disciples, and which are central to Bhagwan’s work – meditation and the master-disciple relationship.
That period away from Bhagwan touched all of those who love Him. For one disciple it was to culminate in enlightenment. The incident leading up to that, and the celebration of his enlightenment, are recorded within these pages.
The most essential element of what transpired in these weeks is by its very nature transferable through Bhagwan’s presence, but unrecordable through His words. Yet here, the author of over four hundred volumes of discourses seeks again to express the inexpressible, to give us a taste of the ineffable, and a glimpse of that which can only be seen when one has become it.” (No page number)

Opening discourse in this series, ‘The Mystery School: An Encounter with the Miraculous’, 16.08.1986. Excerpt:
“Beloved Bhagwan,
Could You please explain exactly what the work of the mystery school is?
My beloved ones…
You are blessed to be here today, because we are starting a new series of talks between the master and the disciple.
It is not only a birth of a new book, it is also a declaration of a new phase. Today, this moment: 7:00 p.m., Saturday, the sixteenth of August of the year 1986 – one day this moment will be remembered as a historical moment and you are blessed because you are participating in it. You are creating it; without you it cannot happen.
Books can be written, can be dictated to a machine, but what I am going to start is totally different. It is an upanishad.
Long forgotten, one of the most beautiful words in any language, a very living word, ‘upanishad’ means sitting at the feet of the master. It says nothing more: just to be in the presence of the master, just to allow him to take you in, in his own light, in his own blissfulness, in his own world.
And that’s exactly the work of a mystery school.
The master has got it. The disciple has also got it, but the master knows and the disciple is fast asleep.
The whole work of a mystery school is in how to bring consciousness to the disciple, how to wake him up, how to allow him to be himself, because the whole world is trying to make him somebody else.
There, nobody is interested in you, in your potential, your reality, in your being. Everybody has his own vested interest, even those who love you. Don’t be angry at them; they are as much victims as you are. They are as unconscious as you are. They think what they are doing is love; what they are really doing is destructive. And love can never be destructive…
The Upanishads don’t belong to Hindus; they don’t belong to any other religion either. The Upanishads are the outpourings of absolutely individual realized beings to the disciples…
An upanishad is a mystery school. And we are entering into a upanishad today…
A mystery school is a very systematic encounter with the miraculous.
And the miraculous is all around you, within and without both. Just a system is needed. The master simply provides a system to enter slowly into deeper waters, and ultimately to enter a stage where you disappear into the ocean; you become the ocean itself.” (The Rajneesh Upanishad (1986). Chapter 1, pp. 2,6,10,11)

Question on Awareness
“In the past, You advocated various paths of selfrealization like awareness, yoga, tantra, devotion and the rest of them. But ever since You resumes speaking, after three years of silence, You have been putting all the emphasis on awareness alone.
Could You please say a few words on this matter?
All the methods that lead man to realization are, essentially, awareness. Their non-essential components may be different.
I have spoken on yoga, on tantra, on Hassidism, on Tao, on Zen, on all possible methods that humanity has tried. I wanted you to be aware of all the ways through which man has been searching to reach the truth that liberates – but each method is essentially awareness.
That’s why now I am emphasizing only awareness.
So whatever you are doing, whatever method you are practicing, it makes no difference. Those are different names given by different people in different ages, but they were all practicing awareness.
In essence, it is only awareness that leads you to the ultimate goal.
There are not many paths. There are many names for one path, and that one path is awareness.” (The Rajneesh Upanishad (1986). Chapter 13, p. 279)

Talking on ‘The Book of Mirdad,’ in Chapter 7, pp. 124-37.
Talking on ‘The Upanishads,’ in Chapter 9, pp. 177-82.
Talking on Maitreya and Gandhism, in Chapter 12, pp. 234-47.
Talking on Govind Siddharth’s enlightenment, in: Chapter 15, p. 303. Chapter 35, pp. 760-71. Chapter 36, pp. 790-97. Chapter 40, pp. 882-90.
Answering question from Veeresh on Osho’s treatment in American jails, in Chapter 17, pp. 358-72.
Answering question from Latifa on the quality of India as place for a Buddhafield, in Chapter 21, pp. 450-58.

* Beyond Enlightenment. Editing: Ma Deva Sarito. Ma Anand Savita. Intoduction: Ma Deva Sarito. Design: Ma Dhyan Amiyo. Production: Ma Dhyan Amiyo. Ma Kirtan. Ma Prem Taranga. Sw Prem Nirdosh. Printed in Germany. Publisher: Rajneesh Foundation Europe. Rajneesh Verlag GmbH, December 1986. First Edition. 804 pages. Paperback. Size: 18×10,5 cm. Weight: 465 g. ISBN: 3-907757-01-7. 5,000 copies. Period: 03.10 – 04.11.1986. 32 discourses. Subject: Questions and Answers. Place: Sumila, Bombay.

In Appendix: Books by Bhagwan Shree Rajneesh. English Language Editions. Rajneesh Foundation Europe. Rajneesh Academy Titles. (Included in Photobiographies: ‘This Very Place The Lotus Paradise. Bhagwan Shree Rajneesh and His Work 1978-1984’). Other Publishers. Foreign Language Editions. Rajneesh Meditation Centers, Ashrams and Communes. “Centers exist in practically every country, including some behind the iron curtain.” For further information contact: Rajneesh Foundation Europe, Rennweg 34, CH-8001 Zürich, Switzerland..
In loving gratitude to Bhagwan. Ma Deva Gita. Sw Paritosh Anand. Ma Prem Arup (with her RIMU honorifics). Sw Veet Niten. (Sponsors)
Talks given to The Rajneesh International University of Mysticism.
From back cover: “Here was a guru unencumbered by tradition, an Enlightened Master who could quote Heidegger and Sartre, and who furthermore believed in technology, capitalism, and sex. 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…” Frances FitzGerald. Author of ‘Fire in the Lake,’ winner of the Pulitzer Prize; quotes from ‘Cities on a Hill’ and The New Yorker.

Introduction by Ma Deva Sarito. Dated November, 1986. Excerpts:
“Every effort to introduce one of Bhagwan’s books is in some way an effort to explain the unexplainable. It would be easy if Bhagwan were a teacher. He is not.
It would be difficult but not so hopelessly impossible if the Western world had anything like the vaguest idea of what an enlightened master is. It does not.
To the Western mind, enlightenment has something to do with the Age of Reason and a master has something to do with slaves. The very idea of relating these notions to what transpires in the presence of Bhagwan is ridiculous.
The thirty-two discourses in this book represent thirty-two evenings spent in Bhagwan’s presence. The lines on the page are full of poetry, full of insight, full of clarity, full of light. They are spiced with laughter and an occasional hit of the Zen stick. They are immensely beautiful, but they are not Bhagwan’s presence.
And the experience of being in Bhagwan’s presence belongs to the world of that which cannot be translated into words. Perhaps some indication can be given; some of the colors can be described, some of the fragrance, some of the taste. But if you want to codify it and put it in a research paper you will be in trouble…
Bhagwan is not an enlightened master as other enlightened masters have been. In this book he talks about it, and he uses the words “beyond enlightenment” to indicate it… Perhaps Bhagwan is the first enlightened master in history who has been capable of being a catalyst for transformation in the lives of so many, many different types of people.
He says, “To go beyond enlightenment is to go beyond individuality and become universal…” To be with other enlightened masters in the past, a person had to somehow fit with the master’s individuality. A disciple of Buddha had to be of Buddha’s type; a disciple of Jalaluddin Rumi had to be a Sufi type; a disciple of Sosan had to carry a seed of individuality that could blossom in an atmosphere of Zen.
Bhagwan is the universal gardener. Whether you are a roseflower or a marigold, his presence is rich enough to provide exactly the right kind of nourishment for your flowering. Whether you are a cherry tree or an oak, his absence is vast enough to allow you to spread your branches as high into the skies as you dare to go.” (No page number)

Opening discourse in this series, ‘Beyond Enlightenment Is Only Beyondness’, 03.10.1986. Excerpt:
“Beloved Bhagwan,
What is beyond enlightenment?
Maneesha, beyond enlightenment is only beyondness. Enlightenment is the last host.
Beyond it, all boundaries disappear, all experiences disappear.
Experience comes to its utmost in enlightenment; it is the very peak of all that is beautiful, of all that is immortal, of all that is blissful – but it is an experience.
Beyond enlightenment there is no experience at all, because the experiencer has disappeared.
Enlightenment is not only the peak of experience, it is also the finest definition of your being. Beyond it, there is only nothingness; you will not come again to a point which has to be transcended.
Experience, the experiencer, enlightenment – all have been left behind.
You are part of the tremendous nothingness that is infinite.
This is the nothingness out of which the whole existence comes, the womb; and this is the nothingness in which all the existence disappears…
Enlightenment is the goal of human beings. But those who are enlightened cannot remain static; they will have to move, they will have to change. And now they have only one thing to lose – themselves.
They have enjoyed everything. They have enjoyed the purity of individuality; now they have to enjoy the disappearing of individuality. They have seen the beauty of individuality; now they have to see the disappearance and its beauty, and the silence that follows, that abysmal serenity that follows.” (Chapter 1, pp. 2,7)

“My beautiful master!
First I wanted to run away; now I never want to leave You. What happened?
I changed my mind.”
(Chapter 18, p. 446)

Talking on answering questions, on pp. 28,182,372,400,415.
The discourse ‘Truth has to Wait… But Not to Wait Forever’ in Chapter 32, pp. 746-70 is commenting on the commune in Oregon.

* Sermons in Stones. Editing: Ma Deva Sarito. Introduction: Sw Dhyan Anuragi. Design: Sw Dhyan Anuragi. Production: Ma Prem Taranga. Printed in Germany. Publisher: Rajneeshdham, Poona, India, April 1987. First Edition. 758 pages. Paperback. Size: 18×10,5 cm. Weight: 440 g. ISBN: 3-907757-04-1. 5,000 copies. Period: 05.11 – 29.12.1986. 30 discourses. Subject: Questions and Answers. Place: Sumila, Bombay.

In Appendix: Books by Bhagwan Shree Rajneesh. English Language Editions. Rajneesh Academy Titles. (Included in Photobiographies: ‘This Very Place The Lotus Paradise. Bhagwan Shree Rajneesh and His Work 1978-1984’). Other Publishers. Foreign Language Editions. Rajneesh Meditation Centers, Ashrams and Communes. “Centers exist in practically every country, including some behind the iron curtain.” For further information contact: Rajneeshdham, 17, Koregaon Park, Poona, 411 001 (M.S.), India.
In loving gratitude to Bhagwan. Sw Chidananda. Ma Yoga Videh. (Sponsors)
Talks given to The Rajneesh International University of Mysticism.

Introduction by Sw Dhyan Anuragi. Dated February, 1987. Excerpt:
“This series of discourses, given by Bhagwan Shree Rajneesh in Bombay, India in November and December, 1986 are yet another chapter in the intimate love affair between the master and the disciples…
He speaks not only to the whole of humanity now, but its future, too, with a singular and unique freshness, an inexhaustible variety of facts and truths, of jokes and parables. The words that He speaks, the silence that is His presence, compose a never-ending symphony, an everlasting stream, the universe, ever-moving around one single point which seems to be not even Him, but the silence within all of us.” (No page number)

Opening discourse in this series, ‘I Belong to My Own Category’, 05.11.1986. Excerpt:
“Beloved Bhagwan,
Many contemporaries and enlightened ones, such as Raman Maharshi, Meher Baba, George Gurdjieff and J. Krishnamurti, have worked with people, but people get more offended by You than by anybody else. Bhagwan, where does Your technique differ from that of other enlightened ones?
The question is very fundamental.
It arises in many people’s minds, and it needs a very deep insight into the workings of different masters.
We will take each of the masters named in the question separately.
Raman Maharshi is a mystic of the highest quality, but a master of the lowest quality. And you have to understand that to be a mystic is one thing; to be a master is totally different.
Out of a thousand mystics, perhaps one is a master. Nine hundred and ninety-nine decide to remain silent – seeing the difficulty, that whatever they have realized is impossible to convey in any possible way to others; seeing that not only it is difficult to convey, it is bound to be misunderstood too.
Naturally, one who has arrived to the ultimate peak of consciousness will most probably decide not to bother with the world anymore. He has suffered for hundreds of lives living with these miserable people, living with all kinds of misunderstandings, groping in the dark and finding nothing. And these blind people who have never seen the light all believe they know what light is.
From ancient days, a philosopher has been defined as a man who is blind, in a house that is completely dark, searching for a black cat which is not here. And the search goes on…
After a long, tedious journey, someone has come to the sunlit peak of relaxation, for the first time is at ease with existence, and decides not to get involved with all kinds of blind people, prejudiced people, deaf people who are going to misunderstand you, who are going to misinterpret you, who are going to crucify you, who are going to poison you, who are going to do every nonsense that is possible against you. Why bother?
You cannot blame the nine hundred and ninety-nine mystics who decide to remain silent. It is not their responsibility, it is not their commitment. They owe nothing to the world; why should they get unnecessarily into the mess, into the madhouse the world is?
Raman Maharshi remained in his cave in the mountains of Arunachal his whole life, unconcerned with the world. He simply was tired of it. Naturally, nobody is against him. He never says anything against any superstitions, against any belief that is based on lies. He never criticizes any religion, any politics.
He is not a revolutionary. He is not interested in transforming human beings, creating a better society. He is not even a little interested to share his experience. He is just like a well – if you are thirsty, you will have to find the way, you will have to find a bucket, you will have to find a rope, you will have to reach the water. The water is not interested in you or your thirst. Naturally there is nobody who will criticize Raman Maharshi. He lived silently, peacefully – not against any vested interest, not in any way proposing a new man, a new humanity. He is fulfilled and contented; he is finished with the world.
Meher Baba is not finished with the world in the same sense as Raman Maharshi. But he is interested only in your spiritual growth – as if spiritual growth is something separate from the whole structure of society, religion, education, past, all the traditions, conventions…” (Chapter 1, p. 2)

“Beloved Bhagwan,
Do you hear sermons in stones?
My God! Stones hear sermons when I pass them. People like me – who have been speaking continuously for decades – become deaf, because we only speak, we never listen.
Stones are giving sermons – that much I know. But when I am with them the poor stones have to sit down silently and listen to a long sermon.” (Chapter 14, p. 342)

Answering question on Wilhelm Reich, in Chapter 7, p. 165.

On December 25th, 1986, Osho is commenting on the United Nation’s ‘The Human Rights Declaration’ (Chapter 26, pp. 618-654). His comments on this subject are continued on December 28th, 1986, (Chapter 29, pp. 698-722). A special edition booklet (On Basic Human Rights) with his comments on the hypocrisy of the declaration was published in several languages during 1987.

Next Home Bibliography Start