Part One – Non-Duality and Evolution

Chapter 1: The Nothing That Is and Is Not

This chapter introduces the essence of non-duality through lived experience and traditional metaphors. The author recounts a profound realization under the guidance of HWL Poonja (Papaji), illustrating the difference between intellectual understanding and direct seeing. The gold-ring, snake-rope, and wave-ocean analogies from Advaita are explored as tools pointing toward the timeless truth that behind all appearances lies nothing—formless, nameless, and ever-present.

Chapter 2: Much Ado – The Manifest Dance of Evolution

The perspective shifts from the formless to the world of phenomena. This chapter explores how the evolutionary process gives rise to something out of nothing—the emergence of violence, manipulation, and intention. It discusses the importance of the brain as the major tool for refinement, the development of the Abrahamic and the Non-dual matrices, and how these matrices developed separately in different areas of the globe. Finally, we take a look at love and compassion as a result of the refinement of the evolutionary process.

Chapter 3: Comparing the Non-dual and Evolutionary Approaches

The two core paradigms—evolutionary and non-dual—are compared by example through the classical epics Ramayana and the Iliad. Where the evolutionary model emphasizes development, improvement, and progress through time, the non-dual view does that too, but points toward the timeless as well. The author explores how these two lenses generate fundamentally different narratives about life, truth, and purpose.

Chapter 4: The Flow of Wisdom from the East to the West

This chapter traces how non-dual insights from Eastern traditions entered Western consciousness in the 19^th and 20^th centuries. The roles of Ramana Maharshi, Nisargadatta Maharaj, J. Krishnamurti, and others are explored, as well as the transformations and misinterpretations that occurred when Eastern mysticism met Western psychology and counterculture.

Chapter 5: Moksha

A focused exploration of the Indian concept of moksha (liberation). The chapter contrasts moksha with Western notions of salvation, framing it not as an afterlife reward, but as an annihilation of all concepts. Liberation is not something to attain, but a recognition of what is always already the case.

Chapter 6: The Guru

The concept of the guru is introduced by Nagarjuna, a Buddhist master, as emptiness with a heart of compassion. The guru is both archetype and reality—an embodied paradox who serves to disrupt identity and catalyze awakening. The guru is portrayed as a trickster and as an advisor. Moksha can only be transmitted, not taught.

Chapter 7: Master and Disciple

The chapter opens with a quote by Tibetan master Milarepa and dives into the psycho-spiritual dynamics between teacher and student. Drawing from various quotations, the chapter examines how the guru’s work starts by creating an illusion for the disciple which however has to be transcended at some point. We address the possibility of misunderstandings and how Huang Po, Ramana Maharshi, and Jaggi Vasudev are guiding the disciple beyond these misunderstandings. The analogy of the master as a finger pointing to the moon. The core concepts of the master disciple relationship are in many ways diametrically opposite to contemporary western ethics.

Chapter 8: Samaya and Yidam

Introduces key tantric concepts such as samaya (sacred vow between disciple and guru) and yidam (meditative deity or inner guide). The chapter explores how these metaphors support the inner journey—but also how confusion arises when they are misunderstood. We explore how different cultures and traditions both agree and diverge in dealing with dharmic dilemmas and suggesting solutions.

Chapter 9: How to Distinguish Between a Real and a Fake Guru

A critical yet compassionate discussion on authenticity in spiritual leadership. The chapter argues that there is no objective test of a guru’s “realness.” Instead, seekers must evaluate teachers based on resonance, transformation, and personal insight. Case studies include public figures like Osho and Mooji, with commentary on projection, disillusionment, and inner discernment.

Chapter 10: Organization in Spiritual Movements

This chapter examines how spiritual teachings often become formalized into organizations, and how those organizations may serve or hinder awakening. The tension between Krishnamurti’s anti-organization stance and Osho’s embrace of large-scale communal structures is analyzed in light of the non-dual perspective.

Chapter 11: Awakening and Personality

Challenges the common belief that enlightenment results in moral purity or uniformly kind behavior. Drawing from psychological studies and spiritual biography, the chapter shows that realization does not erase personality—and that even awakened beings may retain quirks, biases, or contradictions. Examples include Krishnamurti, Amma, and others.

Chapter 12: Choiceless Awareness

Introduces the key concept of choiceless awareness as taught by J. Krishnamurti, Ramana Maharshi, and others. Through historical anecdotes and personal stories (including guidance received from Ramana Maharshi by Papaji), the author illustrates how this quality of intuitive, non-reactive presence stands at the heart of real freedom—and how it transcends moral or conceptual frameworks.

Part Two – An Extraordinarily Ordinary Experiment

Chapter 13: Introduction to Osho and His Communes

This chapter sets the stage for Part Two by introducing Osho’s life and the three major communes he inspired. It highlights Osho’s enigmatic character, his consistent inconsistency, and his use of strategic contradictions both in speech and in communal leadership. The author outlines his personal involvement with Osho and frames the chapter as an attempt to offer new insights into the often-misunderstood history of Osho’s work.

Chapter 14: The Sixties

An exploration of Osho’s rise during the 1960s in India, focusing on his charisma, early supporters, and the strategies he used to reach a wider audience. Testimonies from early disciples paint a picture of his magnetic presence. The chapter discusses Osho’s early lectures, his use of language to attract people, how he carefully crafted his message within a context his listeners could easily relate to, and his conscious use of traditional concepts to make his message accessible. The author describes how a long-lasting competition between Osho and Mataji Shree Nirmala started in 1970.

Chapter 15: Mumbai Days

Covers Osho’s transition to Mumbai, the establishment of Rajneesh Neo Sannyas, and the first wave of Western disciples. The chapter delves into early meditations, recruitment strategies, and the beginning of Osho’s myth-building around his own past lives. It shows how Osho skillfully created powerful emotional bonds between himself and his disciples by weaving personal myths and group dynamics. It is also revealed that Osho was not celibate and enjoyed an active sex life.

Chapter 16: The Esoteric Hitler – A Closer Look at “I Am the Gate #8”

A critical examination of Osho’s controversial statements about Hitler and occultism. The chapter analyzes the historical inaccuracies, cultural context, and motivations behind Osho’s portrayal of Hitler as a failed esoteric experiment. It also investigates Osho’s personal background and India’s political climate to understand the nuances behind his comments.

Chapter 17: The Kailash Experiment

Osho, inspired by Gurdjieff’s earlier experiments, initiates the Kailash camp—an intensive psychological experiment at a remote farm in the heart of India—supposedly preparing the construction of a new commune, but clearly intended as an experiment to break down individual ego structures. Participants were subjected to systematic psychological pressure, contradictions, and intense group dynamics designed to stimulate surrender and transformation. Although Osho had announced great expectations, the outcomes were mixed and Osho remained vague about the results.

Chapter 18: Enchanted Rebels

This chapter places Osho’s early Western disciples within the broader context of the 1960s and 70s counterculture. Many young Westerners were seeking alternatives to traditional lifestyles through radical politics, therapy, drugs, or Eastern wisdom. Osho understood the unique readiness of these seekers and adapted his work accordingly—using various hypnotic techniques in his lectures. The chapter also describes the structure of the Poona One ashram and the powerful draw Osho exerted on a wide spectrum of individuals.

Chapter 19: Enter Swami Deva Ananya

In this personal and vivid account, the author narrates his initiation into Osho’s community. After a psychedelic experience in Goa that left him wounded and disillusioned, he and his girlfriend decide to visit the Pune ashram. The chapter captures the emotional vulnerability, the initial impressions of the ashram, and the transformative experience of taking sannyas, adopting the new name Swami Deva Ananya. Finally the author describes his first group experiences.

Chapter 20: A Spiritual Supermarket

This chapter critically analyzes the wide range of meditation techniques and therapy groups that were integrated into the Pune ashram’s offerings. Borrowing methods from the Human Potential Movement and various Eastern and Western traditions, Osho created a unique blend of practices. The chapter highlights how techniques like Dynamic Meditation, Kundalini, and group therapies were used, while also questioning the commercial and superficial aspects that arose within the “spiritual marketplace” atmosphere. When things went wrong, they were dealt with in a remarkable way.

Chapter 21: Behind the Scenes

This chapter explores how Osho managed his ashram behind the scenes beyond public discourses and darshans. He influenced events through private instructions given to secretaries and selected workers. Key figures such as Laxmi, Vivek, Deeksha, and others acted as intermediaries. Through firsthand accounts from ashram members like Hugh Milne and Ma Prem Samadhi, the chapter reveals how Osho deliberately created contradictions and confusion among his followers to catalyze inner growth. It also highlights how organizational decisions, such as group assignments, were not purely spiritual but often driven by practical needs. Several hidden incidents, such as Chinmaya’s orchestrated euthanasia and the staged elements of the 1980 knife attack, are described, revealing how myths were carefully constructed around Osho’s person and the events in the commune. Financial operations, private empires within the ashram, and the smuggling activities that supported commune projects are also examined.

Chapter 22: The Ashram Is Bursting

The immense growth of the Pune commune by 1980–81 led to overcrowding and increasing tensions with local authorities and residents. Makeshift settlements expanded around Koregaon Park, straining infrastructure and exacerbating legal and security problems. The ashram’s internal security system was upgraded, including the Krishna guards and Samurai bodyguards, with martial arts and weapons training becoming more common. Incidents of theft, molestation, violence, and mental breakdowns among seekers revealed the underbelly of the spiritual utopia. The chapter includes personal experiences as a Krishna guard and recounts specific events, such as the forced collection of debts and Sheela’s pragmatic use of force behind the public image of love and peace. Health concerns surrounding Osho’s vulnerability to infections triggered the restructuring of daily practices leading to Osho’s retreat into silence and the beginning of a new phase of the movement.

Chapter 23: Departure to America

This chapter traces the secret preparations and multiple motivations behind Osho’s sudden departure from India to the United States in 1981. Despite his earlier insistence on staying in India for its deep spiritual vibrations, mounting political pressures, tax disputes, overcrowding, and health issues forced a change. While Laxmi failed to secure land for the commune in India, Sheela, with her growing influence and ambitions, successfully pushed for a move to America, secretly preparing infrastructure at Chidvilas Center in New Jersey. Detailed testimonies show how Osho’s personal back pain and the search for medical treatment played a role in the decision. The chapter reveals that many early sannyasins were kept in the dark about the plan, and secrecy was maintained even among insiders. Personal accounts from Samadhi, Helen Byron, Hugh Milne, and others offer an intimate look at the disorienting and chaotic yet skillfully orchestrated transition, culminating in the acquisition of Kip’s Castle in New Jersey and setting the stage for a longer stay in the USA.

Chapter 24: Stopover in New Jersey and Finding the Ranch

This chapter recounts Osho’s secretive arrival in the United States and the temporary settlement in New Jersey. Eyewitnesses describe the beauty of being with the master very closely, but also the clandestine logistics and the challenges of finding a permanent location for the new commune. We learn about Osho’s unorthodox approach to driving in the USA, several people attempting to acquire land for the new commune, internal leadership struggles, and Osho’s surprising hands-on involvement in selecting his new leadership. With the acquisition of a huge ranch in Oregon a new headquarters and center of activities for the movement is found. Deeksha who had been one of the preeminent leaders in Pune resigns because she detests Osho’s new leadership style. Osho, however, stated multiple times that in some cases lies work better than the truth.

Chapter 25: A Worldwide Empire on the Rise

An account of the founding phase of Rajneeshpuram in Oregon. Early settlers worked under extreme conditions to build infrastructure on the ranch. Sheela and Savita gathered a strong mostly female leadership crew around themselves and find various experts to deal with the complex financial, legal and technical challenges. The chapter highlights the intense pioneer spirit, strategic legal constructions to evade U.S. labor and immigration laws, and the way the commune’s worldwide network of centers and businesses started channeling money to the ranch. But some trusted ashram workers of the old days became disillusioned and disappear.

Chapter 26: A Bombing, Wiretapping and Other Secret Activities

This chapter explores the escalation of clandestine and illegal activities within Rajneeshpuram, following an attempted bombing by a Muslim terrorist at the Rajneesh Hotel, Portland. This leads to widespread wiretapping, and surveillance operations. It presents detailed insider accounts about how espionage tactics were justified as defensive measures against various Christian fundamentalist groups. The dream of a utopian commune was increasingly undermined by fear and manipulation. Samadhi manages to enter the White House incognito, and finds out about top-level intentions for the removal new religious movements including the Rajneeshees. Osho is advised to steer the ship in calmer waters, but he opts for full confrontation.

Chapter 27: Osho, William James, and the Use of Nitrous Oxide

A critical look at Osho’s growing personal use of nitrous oxide and other substances during his silent period. The chapter describes Osho’s drastic change from rejecting drugs in the seventies to becoming a user in the 80s. It connects Osho’s self-experimentation with William James’s research on altered states of consciousness. It shows that Osho displayed certain psychopathic traits, which, however, were equally vital for many messianic figures. Sheela made sure that Osho’s practices were hidden from the wider sannyasin community and feared for the master’s health.

Chapter 28: The Internal Tensions Are Growing

As pressures mount from internal contradictions, tensions within the leadership and rank-and-file members intensify. The chapter traces the growing alienation between Sheela’s inner circle and the people around Osho. Sheela struggles to stay in control, questions some requests from the master and consequently loses control over some areas of responsibility, but generally Osho still backs her up while she starts to bug his room.

Chapter 29: The Sansads

This chapter introduces the Sansads—groups of people who either were or would soon become enlightened. Over a couple of weeks Osho nominates more than 300 sannyasins as members of these Sansads and creates enormous commotion within his communes. It’s another play of the trickster Osho to create distrust among his disciples and undermine their various expectations. In the years to come Osho takes turns in declaring the Sansads a big joke and reinstalling them as important institutions for his future work.

Chapter 30: The Frozen Few

This chapter describes how Osho starts talking to public audiences again in late 1984. The differences between his talking style in Pune and in Oregon are analyzed. Especially his personal stories are taking much more space. With rising inner and outer tensions he continues these talks until April 1985 when he catches an ear infection.

Chapter 31: My Life in the Commune before Autumn 1985

This chapter describes the author’s last months in the Berlin Rajneesh commune, where strange regulations and mismanagement create growing disillusionment. In early 1985, he moves to Rajneeshpuram, joining the RHT program and working in the electronics department. Life on the Ranch is marked by secrecy, HIV regulations, and a growing sense of impending collapse. Despite minor highlights like working at the summer festival and assisting musicians during discourses, a general feeling of exhaustion and helplessness pervades the commune.

Chapter 32: The Helen Byron Case and its Consequences

This chapter recounts how Helen Byron, a former sannyasin, sued the Rajneesh Foundation for the return of a $389,000 loan misused to buy an armored Rolls Royce for Osho. After a bitter lawsuit, she won not only the repayment but also $1.25 million in punitive damages, dealing a major financial and reputational blow to the commune. In response, Sheela’s faction, allegedly with Osho’s indirect backing, planned increasingly criminal actions, including murder plots, to protect the Ranch. Internal tensions, betrayals, Sheela’s drug addiction, and secret plans for Osho’s potential escape reveal the rapidly unraveling situation at Rajneeshpuram.

Chapter 34: Big Surprises for Ananya in Rajneeshpuram

This chapter describes how the mother of the author visits her son on the Ranch and the beginning of the author’s love affair with Ava, a young member of Sheela’s group. After Sheela’s sudden departure, Ava initially flees with the group but soon returns, choosing loyalty to Osho. Publicly endorsed by Osho, Ava starts cooperating with the FBI while navigating private pressure to protect the commune’s reputation. For the author, this period becomes a profound teaching about trust, paradox, and the hidden complexities behind the downfall of Rajneeshpuram.

Chapter 35: Confusion Everywhere

This chapter captures the chaos and widespread uncertainty following Sheela’s resignation in September 1985. While rumors, suspicions, and conspiracy theories flourished both inside and outside Rajneeshpuram, the commune’s leadership, rank-and-file members, investigators, and Osho himself all struggled to make sense of the situation. Osho’s public denouncement of Sheela and her team contrasted starkly with his prior support, fueling cognitive dissonance among followers. The chapter outlines Sheela’s reasons for leaving, Osho’s myth-building and strategic manipulations, the shifting roles in the new commune leadership, and the overlapping agendas of multiple government agencies investigating Rajneeshpuram. What seemed like spontaneous collapse was in fact the inevitable result of years of contradictions and orchestrated chaos.

Chapter 36: The Showdown

This chapter documents the explosive six weeks from Sheela’s departure on September 14 to Osho’s arrest at the end of October 1985. Using a day-by-day structure, it interweaves eyewitness reports, discourse excerpts, media coverage, and government investigations. Osho begins publicly accusing Sheela’s group of a wide range of crimes, while at the same time denying any personal involvement. Each day brings new revelations—wiretapping, poisoning attempts, hidden tunnels, and bizarre press conferences where Osho swings between spiritual guidance, authoritarian control, and dark humor. The atmosphere becomes increasingly tense, marked by FBI investigations, internal power shifts, manipulated narratives, and psychological strain on the residents. The chapter reveals how Osho reasserted his authority through contradictory strategies, ultimately deepening the rift between truth and myth in the final days of Rajneeshpuram. The chapter climaxes in the arrest of Osho in Charlotte.

Chapter 37: Attempting an Understanding

This chapter analyzes conflicting accounts and theories about Osho’s involvement in the crimes committed at Rajneeshpuram. It critically examines statements from insiders, journalists, and Osho himself, revealing contradictions between his public denials and private influence. Multiple perspectives are weighed—including testimonies from Ava, Krishna Deva, and Jane Stork—which point to Osho’s deeper role in orchestrating or approving key actions. The chapter also explores four common theories about his escape and eventual arrest, dismissing each as overly simplistic. Instead, the author proposes a view of Osho as a deliberate trickster figure, using myth-making, confusion, and contradiction as teaching tools—leaving behind a complex legacy that defies black-and-white conclusions.

Chapter 38: Sheela & Co on the Run

This chapter picks up the story of Ma Anand Sheela and her core group after their departure from Rajneeshpuram. It describes their return to Europe, beginning with a stop in Zurich at the Rajneesh commune, where they were initially welcomed. But soon they were banned from the communes and found a hotel in the Black Forrest. Sheela sells her story to STERN magazine. They connect with Eva-Maria Mann who had been one of the great donors at the Ranch, and win her support.

The author explores whether Sheela and Savita had hidden financial sources and tracks down some tapes of the secret recordings on the Ranch after the arrest of Sheela, Puja and Shanti B on Oct 28, 1985. The three are arrested, extradited and finally sentenced for various crimes in July 1986.

The rest of the group moves to London, Greece, back to Germany and finally disperses in 1990 when the FBI starts a second wave of arrests. Six of them are sentenced for a crime that never happened.

Chapter 39 – Money for Nothing

This chapter delves into the financial undertakings that surrounded Osho in the final years of the Ranch and shortly thereafter. Although Osho officially disavowed any ownership or financial responsibility, it is clear that he ordered cars, jewelry, and other luxuries for himself. After Sheela’s fall in 1984, a faction led by Hasya and John (the so-called “Hollywood crowd”) attempted to establish a private income stream for Osho through a failed anthracite mining venture in Pennsylvania. At the same time, Sheela sought alternative sources of income through involvement in a promising Australian tech company, ERG, managed by Jay Harman. The effort failed, damaging ERG and contributing to Harman’s personal financial ruin.

Meanwhile, after Osho returned to India in late 1985, the Ranch was left in limbo. Lawsuits followed, including one from a wealthy German disciple, Eva-Maria Mann, who reclaimed $800,000 allegedly taken without consent. Efforts to sell the Ranch dragged on. Initially listed at $44 million, the price dropped dramatically to a mere $4.5 million—less than the original purchase price. Finally the property was developed into a Christian youth camp.

Chapter 40 – Ava and Ananya

This chapter recounts the author’s departure from Rajneeshpuram and a road trip through the American Southwest and Mexico with some German friends. Amid feelings of loss and confusion following the commune’s collapse, Ananya has powerful sunrise MDMA experience that evokes a vivid spiritual vision of Osho. The chapter interweaves themes of inner transformation, disorientation, and resilience as they encounter practical challenges—a car accident, financial hardship, and cultural dislocation. The journey ultimately leads the author to Santa Fe, where a brief stay with Ava, a fellow sannyasin, highlights the emotional toll of the community’s collapse. Ananya’s inner reflections and outward struggles illustrate the beginnings of a new chapter beyond the commune, grounded in honesty, vulnerability, and survival.

Chapter 41 – Osho on the Run

This chapter speculates what might have happened after Osho was arrested in Charlotte. We follow his journey back to Oregon, his release on bail, his last days on the Ranch and his departure from the USA. The chapter recounts how Osho failed to find an appropriate place for the new commune in Kullu Valley in India and the discord between his caretakers. He moves on to Kathmandu, then Crete, Uruguay and Portugal and is expelled everywhere. Finally he returns to India in June 1986 where he immediately starts to talk publicly. The hall in Mumbai is soon too small for the growing audience.

Chapter 42 – Back in the Ashram

In early January 1987, Osho returned to Pune, marking the beginning of “Poona Two.”. Osho resumed discourses in the intimate Chuang Tzu Auditorium and expressed once again that his speaking was not to convey meaning, but to create gaps of silence that offer glimpses of meditation. The new leadership, composed of those who had supported Osho during his world tour, was now in place: Jayesh handled finances; Anando and Neelam became secretaries; and Amrito and Devageet continued as his doctors. The Hollywood group initiated a new mystery school, and therapy programs were rapidly reinstated. Osho himself introduced new meditative therapies, like the three-week “Mystic Rose” process—a sequence of laughing, crying, and silence. These innovations marked a softer, more inwardly focused era, in which even ashram workers were encouraged to participate in morning groups. The chapter closes with the sense of a permanent spiritual settlement taking shape, underscored by enduring new building projects like the reconstruction of Buddha Hall and Chuang Tzu Auditorium.

Chapter 43 – Open and Hidden Secrets

This chapter explores the dualities and secretive structures that emerged in Osho’s commune during his final years. It opens with a humorous yet insightful story from Anando, Osho’s personal secretary. The narrative then shifts to the Inner Circle, Osho’s hand-picked council of 21 disciples who were instructed to make decisions unanimously, though in practice only a few made the final decisions. Many inconsistencies in Osho’s guidance sowed internal division and mistrust after his death. One large donor, Natasha, recounts how she was manipulated into funding a school project that never materialized, illustrating how charisma, spiritual devotion, and opaque financial dealings intersected in the movement. This chapter recounts the colorful and controversial life of Günni—later known as Prem Raiyaj—a Berlin bouncer, boxer, and DJ turned sannyasin, who became a key underground figure during and after the Rajneeshpuram period. Later he smuggled expensive hi-tec equipment into the ashram.

The final section features a heartfelt testimony from Anubuddha, one of Osho’s body workers, who recalls personal moments with Osho when he was directly working on him.

Chapter 44: The Story of Vivek (Nirvano)

This chapter traces the life of Vivek, later known as Nirvano, Osho’s long-time caretaker and deeply devoted disciple. We explore her background, transformation from a bright, sensitive English woman into Osho’s closest companion, and her often-overlooked role in his daily life. It portrays a woman torn between surrender and personal longing, deeply affected by her emotional dependency and Osho’s ambiguous boundaries. We follow her troubles during and after the Oregon years—marked by conflict with Sheela, romantic entanglements, and increasing instability. Despite moments of love and spiritual insight, Nirvano suffered from emotional fragility, misdiagnoses, and heavy medication. Friends recall her intelligence and depth, but also her cries for help that went largely unheard. Her final months in Pune were marked by withdrawal, heartbreak, and mysterious circumstances surrounding her sudden death in 1989.

Chapter 45: Osho’s Death

This chapter chronicles the final year of Osho’s life, marked by deteriorating health, silence, and profound mystery. As his public discourses ended, he introduced the White Robe Brotherhood—silent evening gatherings with his disciples. Following the suicide of his caretaker Nirvano, Osho changed his caretakers, ultimately relying only on Amrito and Jayesh. On January 19, 1990, Osho passed away, reportedly in their presence. His body was swiftly cremated, sparking controversy among Indian disciples used to traditional mourning rites. An eyewitness account by Anubuddha captures the surreal atmosphere of Osho’s last day ending with the intimate ritual of carrying his body to the burning ghats. Speculations about his death linger, but intentional harm is ruled out. The narrator, bedridden with fever at the time, reflects on the profound synchronicities between his own state and Osho’s. The chapter closes with a deeply personal transformation: grief mixed with transcendence, culminating in a musical celebration by Ravi Shankar and Zakir Hussain the night after Osho’s death.

Chapter 46: From Ananya to Mahendra

This chapter describes the author’s interest in another master in North India. He travels by train and encounters inner conflicts which, however, are dissolved, when he meets HWL Poonja in Lucknow.

Chapter 47: An Analysis of Osho’s talks

The author describes the works of Osho which form the basis for his analysis. Language structures with listings of key words and key names are explored. We see how Osho used transformative and manipulative elements in his discourses to create disruption, subversion, identification and direct experience. The use of metaphors, hypnosis and the bending of common concepts add to a powerful cocktail that dominates the mind of the disciples. Finally some inconsistencies in Osho’s talks are decrypted.

Part Three – Conclusions and Perspectives

Chapter 48: The Outcome

Some long term effects of Osho’s work are discussed—placing him within an evolutionary framework.

Chapter 49: The New Man

The author traces the ideology of the new man throughout the ages and it’s function for the cultural evolution of mankind. Some examples from shamanism, Christianity, early socialism, communism, Hinduism and New Age are presented.

Chapter 50: Evolution, Belief Systems, Mind Control and Charismatic Leadership

A description of the functioning of the cultural evolution and its major elements. The importance of charismatic leadership as a catalyst for change is discussed. We see how the installation of belief systems is a necessary component for the functioning of societies and how brainwashing is a part of our daily lives.

Chapter 51: Returning to Chapter 1

We are going back to non-duality and the realization of the futility of duality.