Prabhaker

Rajneesh Cult exposed. A.K.A. the Disco Sex Guru (Weird rituals) PT 1/4

I enjoy when Osho is criticized , I am disappointed when he is ignored !

Name: Annetta Age: 29 Gender: F Location: Seattle ... but I have not seen her since few months on this forum !

Osho exposed by his personal secretary Ma Anand Sheela

Kundalini Yoga, it is the most potent and it is the most dangerous. It is yoga for ascetics , it is not for those who live in family situations.

As the bishop of Crete's Greek Orthodox Church urges the local citizenry to forcibly drive him out of the villa where he is staying, Osho revives the spirit of Zorba in a series of lively talks to his disciples and to visiting journalists. Eventually Osho, like Socrates, was accused of "corrupting the youth" Socrates Poisoned Again After 25 Centuries https://www.oshorajneesh.com/download/osho-books/world_tour_talks/Socrates_Poisoned_Again_After_25_Centuries_(Talks_in_Greece).pdf (Download in pdf )

The steps required for an individual to become a saint in the eyes of the Vatican. Step one: Wait five years... The process to make someone a saint cannot normally start until at least five years after their death. This is to allow time for emotions following the death to calm down, and to ensure that the individual's case can be evaluated objectively. Step two: Become a 'servant of God' ... Step three: Show proof of a life of 'heroic virtue' ... Step four: Verified miracles. ... Step five: Canonisation. Canonisation is the final step in declaring a deceased person a saint. To reach this stage, a second miracle normally needs to be attributed to prayers made to the candidate after they have been beatified. Martyrs, however, only need one verified miracle to become a saint.

Demographics explained: The Islamization of Europe White folks do something to increase your fertility rate !

Ordinarily when a person dies, it is only his physical body that dies, he and his mind do not die with the body. Ordinarily the mind of the dying person goes with him, and for a little while after death he retains all his memory of his previous life. It is like what happens with our dreams. After you wake up from sleep you remember your dreams for a little while. Slowly the memory of dreams begins to fade and by noontime it fades away completely. And by the evening you cannot say even a word about them. Although you dream in your sleep, in your unconscious state, yet on waking you can clearly recall a few fragments of your dreams, particularly the latter part of your last dream. It happens because in the latter part of your sleep you begin to wake up and you are only half asleep. You can remember the dreams fully or partly that visit you in your half-asleep and half-waking state. But even this memory does not last long; as hours pass it disappears. In the same way a man’s bodiless soul remembers its previous life, its friends and relatives for a little while after his death. And this memory is rather painful, because he cannot relate with them anymore. It is for this reason that we do a few things soon after someone close to us meets his death, so that he is relieved of the memories of his past associations and attachments. Now it is not good to carry them, because they are very painful. Hindus cremate the dead bodies of their relatives soon after their death; they try not to delay if it is avoidable. And it is significant. Cremation destroys all identity and attachment of the dead with their bodies, because they remember their past only through the medium of their dead bodies. The dead body serves as a bridge between the released soul and his past life. So cremation is in the interest of the departed souls. When somebody dies suddenly or in an accident, he doesn’t know he is dead. For a little while he feels stunned and bewildered to see that he is separated from his body, maybe, something has gone wrong somewhere. It happens because inside the body nothing really dies except that the soul leaves the body. Not a few, but the majority of souls feel utterly confused and confounded soon after their death. No one can figure out why his family members are weeping and crying, why there is so much grief all around, because he feels as much alive as before, except that his body is a little separate from him. It is the body that gives him a sense of continuity, because it is the medium of all his associations with the past. Only meditative people, those who have experienced deep meditation can escape being pulled and bewildered, because they know that they are separate from their bodies. Soon after cremation or burial of a dead body the soul is gradually freed from its past memories and associations. It is like we gradually forget our dreams. It is on the reckoning of time taken by different kinds of souls that we have different death rites for our dead. Some people, particularly children take only three days to forget their past associations. Most others take thirteen days; so some communities in the East have thirteen-day long death rites. There are a few souls — souls with very powerful memories — who take a year’s time for this purpose. Because of them, some of our death rites are spread over a full year. Three to thirteen days are the general rule, and very few souls survive without bodies for a full year; most of them are reborn with new bodies within a short time. A person who dies with awareness, who remains fully conscious and aware at the time of his death, does not die really; he knows he is deathless. He is not dying, he is leaving his old body like we discard old clothes. And a person who attains to such a state of deep awareness is rare; he is free of all attachments and psychological memories. He has neither friends nor foes; he is free of all cravings and desires. He is a class by himself; dying with awareness he will be born with awareness, unencumbered by his past. Just as one remembers his past for a while after death, so he does after his new birth too. A newborn child carries with him for a brief time the memories of his previous life as a spirit. But by and by this memory fades away and by the time he learns speaking it is completely lost. It is rare that a child remembers his past life even after he is articulate and able to communicate with others. He is called a freak of nature. He must have been a man of rare memory in his past existence. From Osho book - Krishna: The Man and His Philosophy, Ch 15

Repetition of a single word or a single mantra creates a certain melody in your mind soothing, very soothing, very calming. Mothers know it perfectly well. Hence the lullaby: the mother goes on repeating a single note again and again and the child falls asleep.

Meditation: The First and Last Freedom by Osho Osho's words on the discipline of meditation. Meditation is an adventure, the greatest adventure the human mind can undertake. Meditation is just to be, not doing anything--no action, no thought, no emotion. You just are and it is a sheer delight. From where does this delight come when you are not doing anything? It comes from nowhere, or it comes from everywhere. It is uncaused, because existence is made of the stuff called joy! Meditation is not an Indian method; it is not simply a technique. You cannot learn it. It is a growth: a growth of your total living, out of your total living. Meditation is not something that can be added to you as you are. It cannot be added to you; it can only come to you through a basic transformation, a mutation. It is a flowering, a growth. Growth is always from the total' it is not an addition. Just like love, it cannot be added to you. It grows out of you, out of your totality. You must grow toward meditation. https://www.oshorajneesh.com/download/osho-books/Meditation/Meditation_The_First_And_Last_Freedom.pdf (Download in pdf)

@egoless First, the word "guru." Guru means one who has gravitation, around whom you suddenly feel as if you are being pulled. The guru is a tremendous magnet, with only one' difference. There is a man who has charisma -- you are pulled, ut you are pulled towards him. That is the man of charisma. He may become a great leader, a great politician. Adolf Hitler has that charisma; millions of people are pulled towards him. Then what is the difference between a charismatic leader and a guru? The difference is tremendous. The difference is: when you are pulled towards a guru you suddenly feel that you are being pulled inwards, not outwards. When you are pulled towards Kabir, Nanak, Buddha, you have a strange feeling. The feeling is that you are being pulled towards them and at the same time you are being pulled inwards -- a very strange paradoxical phenomenon ,at the closer you come to your guru, the closer you come yourself. The more you become attracted towards the guru, the more you become independent. The more you become surrendered to the guru, the more you feel that you ave freedom you never had before. So it is a very subtle difference. Remember it. If you are Pulled towards a man and that pull creates a slavery, that an is not the guru. That man may have charisma, may have magnetic power -- maybe his great intelligence, his physical beauty, or his sheer vitality pulls you -- but you will be going away from yourself. It will be an infatuation. You will be obsessed with this man, and you will be off your center. Avoid such people; these are the greatest mischief-mongers in the world. Adolf Hitler, Napoleon, Alexander -- these are the people who have created great havoc, because people feel tremendously attracted and people feel like surrendering. Remember, if your surrendering gives you freedom, then the man is a guru, a Master. If your surrendering makes you a slave, makes you a robot -- as all the followers of Adolf Hitler were turned into mechanical robots.... They lost their souls; he simply exploited their souls. They lost all their awareness. This happens in the spiritual world also, because these charismatic people are everywhere. So make it a criterion inside: if by the presence of your guru, of your Master, you are becoming freer and freer, more and more independent; by surrendering, the paradox is happening -- that by surrendering you are gaining more willpower, by surrendering you are becoming powerful not impotent -- then you are near the guru. The guru is one who pulls you towards himself just to throw you back into your own being. He functions as a mediator; via the guru, you arrive at your own self. Because you cannot go directly, he helps you via him. But his whole effort is to make you yourself. A true guru will never impose himself upon you. He will never impose his life-style on you. He will never give you any rigid discipline. He will not enforce anything on you, regiment you. He will not try to create soldiers of you. No, he will help you to become yourself. He will help you to be yourself, whatsoever that is. He will help to give you more and more understanding about yourself. You will become more and more centered, rooted, near him. More and more you will feel he has given you back to yourself -- that which was lost or forgotten, he has made you aware of it. Osho Book Name: Ecstasy - The Forgotten Language

@MarkusSweden One has to live in it and one has to live intensely, passionately, not half-heartedly, not in a lukewarm way. One has to burn one's life torch from both ends together; then even a single moment is more valuable than the whole of eternity. A single moment of intense, ecstatic living, is far deeper, far higher, than living for one hundred years, but living just so-so, half-heartedly, fragmentarily, unconsciously, somehow dragging from the cradle to the grave, sad, sombre, serious, with no dance, with no celebration, with no light in the eyes, with no song in the heart. That is not life; that is simply vegetating. Millions of people are simply living like cabbages . A few live like cauliflowers : my definition of a cauliflower is a cabbage with a college education -- with a Ph.D or a D.Lit. The same cabbage having a certificate from a university becomes a cauliflower. But whether one lives like a cabbage or a cauliflower makes no difference. Rarely, a very few people have lived really, authentically, totally -- and that's what I teach: live moment-to-moment, but live without holding anything back. And live like a lotus flower, untouched. Take life as a beautiful game and learn the art of sportsmanship -- that's what sannyas is: do whatsoever you want to do but be a sportsman. Whether you win or not does not matter, whether you succeed or fail is irrelevant. All that matters is that you played well, that you did your best, that you enjoyed while you did it. To me that is the real thing. Failure or success makes no difference. ~OSHO

In the East, the blessing of a master is very very significant. The west has remained completely unaware of the phenomenon. The West knows teachers, not masters. Teachers are those who teach you about truth. A master is one who gives you the taste of it. A teacher may be someone who does not know himself, he may have learned from other teachers. Seek a master. Teachers are many, masters are few. And how will you seek a master? Just move. ~ Osho, Tantra: The Supreme Understanding When the disciple is ready the master appears. It is so. If you are ready, the master will appear. And your readiness is your availability; it is to be available.

@Monkey-man The great Indian war - that is the meaning of Mahabharata. Then evil would be victorious over good. We say that truth wins - satyameva jayate. There were two camps, at the time of the Mahabharata. Goodness does not fight for the sake of fighting, it fights simply to prevent evil from winning. The Mahabharat is a weird kind of war, where Krishna is on one side and the whole of his own army on the side of the enemy. Obviously this man does not seem to relish fighting. He is certainly not a hawk, not a warmonger. He has no stake in war, but he is not an escapist either. Since a state of war is there, he offers himself to the Pandavas and his army to the Kauravas so that you don't blame him later. It is an extraordinary situation in which Krishna puts himself. Really, the structure of his whole makeup, his individuality, is unique. And the Mahabharat itself is an exceedingly uncommon kind of war where, as fighting stops every evening, people from both sides get together, exchange pleasantries, inquire about one another and pay condolences to the bereaved. It does not seem to be a war between enemies, it looks like a play that has to be played, a drama that has to be enacted, an inevitable destiny that has to be accepted happily. Not a trace of enmity can be found after sunset when the two enemies visit each other, chit-chat and play together, and even drink and dine together. Not only Krishna, there are many others who find themselves in the same strange situation. Members of the same family have divided themselves and joined the two warring camps; even intimate friends find themselves on opposite sides of the battlefield. And what is most amazing is that, after the war ends, Krishna sends the Pandava brothers to Bhisma to take a lesson in peace from him -- from Bhisma, who is the top general of the Kauravas' army, their commander-in-chief. They have to take a lesson in peace from the general of the enemy's forces, and they sit at his feet as his disciples. And Bhisma's message is known as the chapter on peace in the epic of the Mahabharat. It is amazing, it is miraculous that one goes to the enemy to learn about peace. An enemy is a lesson in war, not peace, and you need not go to him to take a lesson. But here Bhisma teaches them the secrets of peace and righteousness. It is certainly not an ordinary war; it is extra ordinarily extraordinary. And the soldiers of this war are not ordinary soldiers. That is why the GEETA calls it a dharma-yuddha, a righteous war, a religious war. And there is a very good reason to call it so. Krishna does not deliver the GEETA with a view to persuading Arjuna to fight. No, he delivers it only to reveal to him his true nature, the nature of a warrior. Source: Krishna - The Man and His Philosophy

@Shanmugam In the Rigveda reference is made to a certain constellation of the stars which could only have occurred ninety-five thousand years ago. Because of this, Lokmanya Tilak concluded that the Vedas must certainly be even more ancient: the constellation of the stars as the Vedas describe it could only have occurred at a certain moment ninety-five thousand years ago; so that particular vedic reference must be at least ninety-five thousand years old. OSHO : Hidden Mysteries, Chapter 5 Mohammedans burnt one of the greatest treasures of the world, the library of Alexandria. The library was the greatest in the ancient world. The fire continued for almost six months, the library was so big. It took six months for it to be burnt down completely. And the man who burnt it was a Mohammedan, Calipha. His logic is the logic of the first type of religion. He came with a Koran in one hand and with a burning torch in the other, and he asked the librarian, "I have a simple question. In this big library, millions of books are there...." Those books contained all that humanity had learned up to that time, and it was really more than we know now. That library contained every information about Lemuria, Atlantis, and all the scriptures of Atlantis, the continent that disappeared into the Atlantic. It was the ancient-most library, a great preserve. Had it still been, humanity would have been totally different -- because we are rediscovering many things which had already been discovered. ~ Osho

@MM1988

I've never tried to read it, and people in India usually don't keep Mahabharata at home.

Osho on Mahabharata Nietzsche loved two books and borrowed from them immensely. The first was Manu's SAMHITA and the other was the MAHABHARATA. This book is perhaps the greatest as far as volume is concerned; it is huge! I don't think that the BIBLE, the KORAN, DHAMMAPADA, TAO TE CHING can even compare with it as far as volume is concerned. You can only understand me if you put it by the side of ENCYCLOPAEDIA BRITANNICA. Compared to the MAHABHARATA the ENCYCLOPAEDIA BRITANNICA is just a small book. It is certainly a great work, but ugly. Scientists know perfectly well that there have been many very huge animals on the earth in the past, almost mountainous, but very ugly. MAHABHARATA belongs among those animals. Not that you cannot find anything beautiful in it; it is so big that if you dig deep you can certainly find a mouse here and there in the mountain. Those two books influenced Nietzsche immensely. Perhaps nothing was more responsible for Friedrich Nietzsche than those two books. One was by Manu, and MAHABHARATA was written by Vyasa. I must concede that both books have done a tremendous amount of work, dirty work! It would have been better if these two books had not been written at all. Friedrich Nietzsche remembers both books with such respect that you would be amazed. Amazed, because this was the man who called himself "anti-Christ." But don't be amazed, those two books are anti-Christ, in fact they are anti-anything that is beautiful: anti-truth, anti-love. It is no coincidence that Nietzsche fell in love with them. Although he never liked Lao Tzu or Buddha, he liked Manu and Krishna. Why? The question is very significant. He liked Manu because he loved the idea of hierarchy. He was against democracy, freedom, equality; in short he was against all true values. He also loved Vyasa's book MAHABHARATA because it contains the concept that only war is beautiful. He once wrote in a letter to his sister, "This very moment I am surrounded by immense beauty. I have never seen such beauty." One would think that he had entered the garden of Eden, but no, he was watching a military parade. The sun was shining on their naked swords, and the sound which he calls "the most beautiful sound I have ever heard..." was not Beethoven or Mozart, not even Wagner, but the sound of the boots of the marching German soldiers. Wagner was Nietzsche's friend, and not only that, but something more: Nietzsche had fallen in love with his friend's wife. At least he should have thought of the poor man... but no, he thought that neither Beethoven, nor Mozart, nor Wagner, nobody could compare with the beautiful music from the boots of the German soldiers. For him swords in the sun and the sound of the parading army were the very ultimate in beauty. Great aesthetics! And remember, I am not a man who is against Friedrich Nietzsche as such; I appreciate him whenever he comes close to truth, but truth is my value and my criterion. "Swords in the sun..." and "the sound of the marching boots"-when he goes away from truth, then whatsoever he is, I am going to hit his head with a naked sword. And how beautiful it looks: the naked sword, and the sound of the head of Friedrich Nietzsche being cut off, and the beautiful blood all around.... This is what his disciple, Adolf Hitler, did. Hitler got Manu's ideas from Nietzsche. Hitler was not a man who could have found Manu on his own, he was a pygmy. Nietzsche was certainly a genius, but a genius gone astray. He was a man who could have become a Buddha, but alas, he died only as a madman. I was telling you about the Indian obsession, and in that reference remembered Nietzsche. He was the first in the West to recognize the idea of "eternal recurrence"; but he was not honest. He did not say that the idea was borrowed, he pretended to be original. It is so easy to pretend to be original, very easy; it does not need much intelligence. And yet he was a man of genius. He never used his genius to discover anything. He used it to borrow from sources which were not ordinarily known to the world at large. Who knows Manu's SAMHITA? - and who cares? Manu wrote it five thousand years ago. And who bothers about MAHABHARATA? It is such a big book that unless one wants to really go insane one would not read it. Osho ~ Glimpses of a Golden Childhood

Doctors Baffled by Prahlad Jani, Man Who Doesn't Eat or Drink http://abcnews.go.com/Health/International/man-eat-drink/story?id=10787036 BBC NEWS | South Asia | Fasting fakir flummoxes physicians http://news.bbc.co.uk/2/hi/south_asia/3236118.stm

It was not a miracle; it was simply the memory of the elephant. Time went on and Buddha started becoming old. Finally one night Devadatta told him, "It is time you should declare the name of your successor because you are getting old. Without a successor your disciples will break apart into small groups after your death." Buddha said, "Do you have somebody in mind?" Devadatta was in much difficulty. He had not thought that this was going to be the case, but he was very ambitious, so finally -- although he was feeling embarrassed -- he said, "Yes, I offer myself. I belong to the same family; our blood is the same and I have grasped everything that you have said. I can represent you perfectly well, and I don't think anybody else can be a competitor to me." Buddha said, "The very idea is egoistic. I can only choose someone who has never thought about being chosen, who is so innocent that he could not even think of it. Certainly you cannot be my successor, so forget all about it." But Devadatta could not accept this situation, which looked to him like a humiliation. He revolted against Buddha, and took five hundred disciples away with him -- but that did not make much difference. Buddha had thousands of disciples, and if five hundred had gone with Devadatta, that did not make even a dent in the great commune that Gautam Buddha had created. These five hundred were the people who were also ambitious, who wanted position, who wanted to be declared enlightened -- although they were not enlightened -- and who were jealous of people who were being declared as enlightened. These were the people who had entered the great commune of Gautam Buddha with some egoistic ambition -- they left. But Devadatta could not sit silently; he had not left just to retire to the Himalayas. He started conspiring against Gautam Buddha. He made many efforts to kill him. And that's what I wanted to tell you about. He had caught a mad elephant, not knowing that that elephant used to be a friend of Gautam Buddha when he was a child. It had belonged to Gautam Buddha's royal palace, and it was so heartbroken when Gautam Buddha left the palace that it simply escaped to the forest and started behaving in a crazy way -- the shock was too much. He had loved him as a child, and they were really great friends. They were always moving together; in the great garden near the river they were always found together. It was almost forty years afterwards that Devadatta found this mad elephant in the forest. He managed to catch hold of it, and he thought that this would be a great opportunity; he would take it to where Gautam Buddha meditates under a tree and leave it there, because that elephant has killed many people... He was not aware that that elephant had gone mad because Gautam Buddha had left him forty years before. So the elephant rushed at Gautam Buddha, and he would have killed him. But as he recognized Buddha, all his madness disappeared. He bowed down, touched Buddha's feet with his head, and sat at his feet, putting his head in his lap. Forty years of separation...! Buddha opened his eyes and he could not believe that his old, old friend... he had forgotten! And Devadatta could not believe it. He thought it was a miracle. He became so afraid that after that he stopped making any effort to kill Gautam Buddha. But he had no idea what had really happened.

OSHO STORY ON MAULINGAPUTTA AND BUDDHA When Maulingaputta came to Buddha for the first time he asked many questions. Buddha said, ”Are you asking in order to solve the questions or are you only asking to get answers?” Maulingaputta said, ”I have come to ask you, and you have begun to ask me! Let me ponder over it, I must think about it.” He thought about it and the second day he said, ”Really, I have come to solve them.” Buddha said to him, ”Have you asked these same questions to anyone else as well?” Maulingaputta said, ”I have asked everyone continuously for thirty years.” Buddha said, ”By asking for thirty years you must have got many answers – many, many. But have any proved to be the answer?” Maulingaputta said, ”None!” Then Buddha said, ”I will not give you any answers. In thirty years of questioning many answers have been given; I can add some more but that is not going to help. So I will give you the solution, not the answer.” Maulingaputta said, ”Okay, give it to me.” But Buddha said, ”It cannot be given by me, it has to be grown in you. So remain for one year with me silently. Not a single question will be allowed. Be totally silent, be with me, and after one year you can ask; then I will give you the answer.” Sariputta, the chief disciple of Buddha, was sitting nearby under a tree. He began to laugh. Maulingaputta asked, ”Why is Sariputta laughing? What is there to laugh about?” Sariputta said, ”Ask right now if you have to ask; do not wait for one year. We have been fooled – this happened to me too – because after one year we never ask. If you have remained totally silent for a year, then the very source of questioning drops. And this man is deceptive! This man is very deceptive,” Sariputta said. ”After one year he will not give you any answers.” So Buddha said, ”I will remain with my promise, Sariputta. I have remained with my promise with you, too. It is not my fault that you do not ask.” One year went by and Maulingaputta remained silent: silently doing meditation and becoming more and more silent outwardly and inwardly. Then he became a silent pool, with no vibrations, no waves. He forgot that the year had passed. The day that he was to ask had come but he himself forgot. Buddha said, ”There used to be a man called Maulingaputta here. Where is he? He has to ask some question. The year has passed, the day has come, so he must come to me.” There were ten thousand monks there and everyone tried to find out who Maulingaputta was. And Maulingaputta also tried to find out where he was! Buddha called to him and said, ”Why are you looking around? You are the man. And I have to fulfill my promise, so you ask and I will give you the answer.” Maulingaputta said, ”The one who was asking is dead; that is why I was looking around to see who this man Maulingaputta is. I too have heard his name, but he is long since gone.” The original source must be transformed, otherwise we go on asking; and there are persons who will be supplying you with answers. You feel good in asking, they feel good in answering, but what goes on is only a mutual deception. Source – Osho Book “Meditation: The Art of Ecstasy”

Don't panic, don't fight, accept depression, accept if you don't feel energetic, accept everything in life, do not worry. Walk meditatively as if the eternity is yours, just walk the way you go for a morning walk in a relaxed way. Relax your body, relax your behavior, relax your acts. Walk in a relaxed way, eat in a relaxed way, talk, listen in a relaxed way. Slow down every process. Whatsoever you do, do it with awareness. Walking, walk attentively but relaxed, as if walking is everything; eating, eat with awareness, as if eating is everything; rising, rise with awareness; sitting, sit with awareness; all your actions become conscious, your mind does not travel beyond this moment, it remains in the moment, settles in the moment – this is meditation. It may be difficult in the beginning but if you have patience, you will transform.

@Ether When you are on antidepressants, you can't feel good all the time.