In the onset of a war with the Osho ‘ghost’, in reality probably sufistic attempts to destroy Osho, I should review the cases of ‘hostile’ reactions to Osho…
I don’t think the Osho figure likes me so I need to be wary. But I don’t feel comfortable with the usual Osho exposes. My criticism is that naive ‘disciples’ can’t trust the ghost versions of dead buddhas.
I was one of the homeless people who appeared at the Commune, but my ‘darshan’ was already over, a strange experience in the Oregon wilds, walking on foot from the main railhead town nearby to the Commune.
I think the physical presence of a buddha is hard to understand and I have often felt in retrospect that there is a cloud around the guru: spirits who never had an ashram eager to interact with people in the ‘field’.
Osho was to start the Rajneesh bible about this time, a scorching attack on xtianity, but I was no longer there. The life at Rajneeshpuram was interrupted by the subtle motion to dismiss the homeless groups. And in retrospect drugging the beer of the homeless makes me wonder why I was so dazed during my short stay. I don’t think my presence and problems were relevant to the Commune world and it was better to move on. The real contact resumed almost at once as soon as I left. And I wrote a long poem critical of xtianity.
The real question:
The issue of rights critiqued yesterday throws down the gauntlet: how do you run a ‘commune’/communist social democracy that works. ?? The Osho commune is almost impossible to analyze.
We see that Osho emerging from silence dismissed his own commune leader and cohort as fascists.
Whatever the failings, I think he was the victim also of covert agency and/or fundamentalist xtian conspiracy, and I will strongly consider the charge he was poisoned while in custody in the last phase of flying to Charlotte…etc…