Osho MAD House

09/20/2025

Knowledge Without Meditation Is Madness, Meditation Without Science Is Weakness
Human beings have always been restless to know what this life is. Every child asks, “Who am I? Why am I here?” From that restlessness two great rivers of thought were born the philosophy of the West and the Darshan of the East. They are not the same. They grew in different soils, under different skies, and they carry different fragrances. The tragedy of humanity is that these two rivers never truly met. The West went one way, the East another, and man is still incomplete.

The West made philosophy into a game of logic. Socrates asked questions, Plato built a republic of ideas, Aristotle catalogued the world. Later, Descartes declared, “I think, therefore I am.” The West believed that if you think hard enough, argue sharply enough, experiment carefully enough, the truth will be captured. And yes, this gave birth to science, technology, medicine, democracy, industry. The outer world was transformed. Cities rose, machines conquered distance, man walked on the moon. Yet something remained empty. The more the West achieved outside, the more hollow it felt inside. Wealth increased, peace decreased. Knowledge expanded, wisdom shrank.

The East walked another path. The rishis of the Upanishads did not ask, “What is the world?” They asked, “Who am I?” They did not just think, they meditated. They sat in forests, in silence, until the mind dropped away and only pure awareness remained. From that silence came declarations like this:

“असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मामृतं गमय ॥”
(Bṛhadāraṇyaka Upanishad 1.3.28)
“Lead me from the unreal to the real, from darkness to light, from death to immortality.”

This is not an intellectual proposition. This is a cry from the soul. It is not a definition of truth, it is a transformation of being. That is the flavor of Eastern Darshan.

But do not think the East was only mystical. Chanakya wrote the Arthashastra, a hard science of economics and politics that would make Machiavelli look like a child. Charaka and Sushruta developed medicine and surgery centuries before modern hospitals. Aryabhata calculated the orbits of planets, invented zero, and revolutionized mathematics. The difference was this: in the East, outer knowledge was never divorced from inner wisdom. Science was sacred, politics was guided by dharma, economics was tied to ethics. Knowledge without meditation was considered dangerous.

The West divided everything — science against religion, philosophy against faith, man against nature. The East integrated everything — dharma, artha, k**a, moksha — the four aims of life. This vision is beautifully expressed in the Gita:

“कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥”
(Bhagavad Gita 2.47)
“Your right is to action alone, never to its fruits. Do not let the fruits of action be your motive, nor let your attachment be to inaction.”

This is philosophy turned into a way of life. A call to live deeply, without clinging to rewards.

The West made life into a problem to solve. The East saw life as a mystery to live. The West sought to control nature. The East sought to control ego. The West built powerful nations. The East created enlightened beings. Both achievements are partial. Without meditation, Western progress becomes madness nuclear bombs, climate destruction, restless consumerism. Without science, Eastern wisdom becomes stagnation — poverty, fatalism, dependence.

The Isha Upanishad gave the key thousands of years ago:

“ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥”
(Isha Upanishad 1)
“All this—whatever moves in this universe—is pervaded by the Divine. Enjoy through renunciation, do not covet anyone’s wealth.”

This is the secret humanity has missed. Enjoy life, but through awareness. Use science, but guided by meditation. Possess, but without being possessed.

Osho often said, the West without the East is dangerous, the East without the West is helpless. When wealth and power are not guided by wisdom, they destroy. When wisdom has no strength of wealth, it cannot flower in society. Humanity must learn to join these two rivers. With one eye we must look out to the stars, with the other eye we must look inward to the Self. Only then will we be whole.

The West has given us the moon. The East can give us moksha. To go outward is adventure. To go inward is revolution. And only when both are united will man finally stand complete — rich outside, silent inside, powerful in the world, peaceful in the soul.

09/01/2025

08/31/2025

The Eternal Forest of Meditation — From Buddha to Osho Tapoban

In the long river of human history, certain places become more than geography; they become sacred ground. The hills of Nagarjun, just beyond the bustling city of Kathmandu, are such a place. For centuries they have carried the fragrance of silence, the invisible imprint of enlightened beings who walked and meditated there.

More than two thousand years ago, Gautama the Buddha walked this earth. Beside him stood his closest disciple Ānanda, the cousin who became the “Treasurer of the Dhamma.” It was Ānanda who remembered every word of the Buddha, preserving them for future generations. The echo of that time is not a mere legend; it still vibrates in the hearts of those open enough to feel it. Recently, in Bhutan, His Eminence Vairochana Rinpoche looked into the eyes of Swami Anand Arun and said with certainty: “We have met before, in the time of Gautama Buddha. We were disciples then.” It was a moment of recognition across centuries, reminding the world that the thread of meditation and discipleship is unbroken.

Such recognitions are not easy to prove by the tools of science. They belong to the inner world, to the silent language of awakened beings. The Buddha himself was not fully recognized in his own time. Nanak, Jesus, Kabir, Ramakrishna—so many enlightened ones walked this earth without worldly approval, and yet their truth endures. Only the awakened can truly recognize another; the world often understands too late.

Centuries after the Buddha, the great philosopher-saint Nagarjuna came to these very forests. Known as the founder of the Middle Way school of Mahayana Buddhism, Nagarjuna transformed the understanding of śūnyatā—emptiness, the interdependence of all things. Tradition holds that he meditated in the caves of Nagarjun Hills, where Osho Tapoban now rests. The silence of his meditation became part of the soil, the trees, the rocks. After Nagarjuna departed, the forest remained—quiet, waiting, protecting the invisible treasure of meditation energy.

In our modern times, another master walked this earth: Osho, also known as Bhagwan Shree Rajneesh. He was not bound to any tradition, yet he was a continuation of the same river of truth. Osho designed thousands of meditation techniques for modern humanity, saying that in an age of speed, stress, and science, meditation is not a luxury but a necessity.

Among his earliest disciples was a young seeker from Nepal, Swami Anand Arun. He became a bridge between Osho’s vision and Nepal. Under Osho’s guidance, he dreamed of a meditation commune in the Himalayas. That dream manifested as Osho Tapoban, built in the sacred forest of Nagarjun, where once Nagarjuna had meditated.

Today, Osho Tapoban is not just an ashram; it is a living laboratory. Every day, seekers from Nepal and around the world gather there to practice Osho’s meditations—Dynamic Meditation in the morning, Kundalini in the evening, White Robe Brotherhood at night. The forest that once held Nagarjuna’s silence now resounds with the laughter, tears, catharsis, and silence of new generations of seekers.

But the truth of life is that even enlightened disciples leave their bodies one day. Just as Nagarjuna departed and the forest returned to stillness, one day Swami Anand Arun too will leave this world. When that happens, Osho Tapoban may again dissolve into forest. The buildings may fade, the paths may vanish, but the meditation energy will remain in the soil, in the trees, in the rocks—waiting for new seekers to awaken it.

Just as when Nagarjuna left these hills, the caves and paths slowly disappeared back into the embrace of the forest, the same truth stands before us today. If the sannyasins of Tapoban do not honestly and deeply continue the meditations of the Master of Masters Osho, and the path shown by Swami Anand Arun, then one day Tapoban too will return to silence, covered again by trees and vines. The forest will wait patiently—perhaps for centuries—until another Arun comes to make it a tirtha, a pilgrimage ground, once more. The responsibility rests with the seekers of today to keep this place alive, not as a memory, but as a living stream of meditation.

That is why those who meditate in Tapoban today are blessed ones. They are part of a continuum stretching back to the Buddha, to Ānanda, to Nagarjuna, to Osho. By sitting silently, by watching their breath, by dancing in ecstasy, they keep the flame alive.

Meditation is not bound to time. Forests come and go, masters come and go, but the silence that blossoms inside a meditative heart is eternal. To all who enter Tapoban, the message is clear: continue meditation. Do not miss this rare opportunity.

As the Buddha himself said:

“Appo deepo bhava” — Be a light unto yourself.

And Osho echoed the same truth in our age: “Meditation is the only magic that can transform your life.”

From Buddha to Ānanda, from Nagarjuna to Osho, from Arun to Tapoban—the river flows on. And those who sit in meditation under the trees of this sacred forest are not merely visitors; they are part of eternity itself.

08/30/2025

08/24/2025

अंधकार से प्रकाश तक, शब्दों से मौन तक, सूचना से ज्ञान तक—यही यात्रा है। ऋषियों ने कहा, बुद्धों ने जिया, और ओशो ने इसे हमारे समय के लिए पुनः प्रज्वलित किया।

आज हम ऐसे युग में जी रहे हैं जहाँ सूचना (Information) को ही ज्ञान समझ लिया गया है। विद्यालयों, विश्वविद्यालयों, पुस्तकालयों और इंटरनेट में अनगिनत तथ्य, सूत्र और सिद्धांत उपलब्ध हैं। लेकिन ओशो, जिन्हें “मास्टर ऑफ मास्टर्स” कहा गया, बार-बार हमें याद दिलाते हैं: सूचना ज्ञान नहीं है। सूचना उधार ली जा सकती है, लेकिन ज्ञान केवल जीया जा सकता है। सूचना मन को भर देती है, ज्ञान अस्तित्व को रूपांतरित कर देता है।

एक शिक्षक बच्चे से कहता है—“पानी H₂O है।” लेकिन इसका अर्थ एक छोटे बच्चे के लिए क्या है? न तो हाइड्रोजन दिखाई देता है, न ऑक्सीजन। दोनों ही गैसें न पकड़ी जा सकती हैं, न पी जा सकती हैं। बच्चा कैसे समझे कि दो अदृश्य तत्व मिलकर पानी बनाते हैं? यहाँ तक कि शिक्षक ने भी हाइड्रोजन या ऑक्सीजन को प्रत्यक्ष नहीं देखा; वह केवल पुस्तकों से मिली जानकारी दोहरा रहा है। पर बच्चा पानी को जानता है—H₂O के रूप में नहीं, बल्कि जीवन के रूप में। जब प्यास गले को जलाती है और पानी जीभ को छूता है, तब किसी प्रमाण की ज़रूरत नहीं होती। वह अनुभव स्वयं सिद्ध है। पानी H₂O है—यह सूचना है। प्यास बुझना—यह ज्ञान है। सूचना बोतल पर लगा लेबल है, ज्ञान स्वयं पानी है, जो भीतर उतरता है।

उपनिषद ने इसी भेद को प्रार्थना के रूप में कहा:
“असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतं गमय ।”
(असत्य से सत्य की ओर ले चलो। अंधकार से प्रकाश की ओर ले चलो। मृत्यु से अमरत्व की ओर ले चलो। — बृहदारण्यक उपनिषद् 1.3.28)

सूचना अंधकार की तरह है—वह वास्तविक लगती है, पर वास्तव में केवल प्रकाश का अभाव है। जैसे ही ज्ञान का दीपक जलता है, अंधकार विलीन हो जाता है। ज्ञान प्रकाश है; सूचना केवल छाया है।

ओशो कहा करते थे: “सत्य जब शब्दों में उतारा जाता है, तो असत्य हो जाता है।” शब्द केवल इशारा हैं, चंद्रमा की ओर उठी उँगली की तरह। यदि हम उँगली को ही चंद्रमा मान लें तो आकाश चूक जाता है। उपनिषद भी कहते हैं:
“यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् न बिभेति कदाचन ॥”
(जहाँ से वाणी लौट आती है, मन भी पहुँच नहीं पाता—उस ब्रह्मानंद को जानकर साधक कभी भयभीत नहीं होता। — तैत्तिरीय उपनिषद् 2.9.1)

विज्ञान कहता है—“साबित करो, तब मानूँगा।” अध्यात्म कहता है—“जी लो, तब मानने की ज़रूरत ही नहीं।” यदि मैं कहूँ कि मुझे सिरदर्द है, तो आपको कोई प्रमाण नहीं चाहिए; यह अनुभव स्वयं सिद्ध है। इसी तरह ऋषि और बुद्धों को सत्य के लिए प्रमाण की ज़रूरत नहीं—वे स्वयं प्रमाण हैं।

गीता में योगी की स्थिति का चित्रण है:
“यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥”
(जैसे वायु रहित स्थान में रखा दीपक नहीं डगमगाता, वैसे ही योगी का मन स्थिर होता है जो आत्मा में लीन होता है। — भगवद्गीता 6.19)

यह स्थिरता केवल अनुभव से आती है, किसी पुस्तक से नहीं।

ऋषियों ने कहा—“अहं ब्रह्मास्मि” (मैं ही ब्रह्म हूँ)। उनके लिए यह जीया हुआ सत्य था। हमारे लिए यह अभी केवल सूचना है। हम इसे याद कर सकते हैं, मंत्रों में दोहरा सकते हैं, बहस कर सकते हैं; लेकिन जब तक यह अनुभव न बने, यह मुक्ति नहीं है।

आज हम सूचनाओं में डूबे हुए हैं। डिग्रियाँ, प्रमाणपत्र, इंटरनेट—ये सब स्मृति को भरते हैं, लेकिन आत्मा को नहीं। सूचना से भरा मन कहता है—“मैं जानता हूँ।” ज्ञान से भरा व्यक्ति झुककर कहता है—“मैं कुछ नहीं हूँ।”
“प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥”
(सभी कर्म प्रकृति के गुणों से होते हैं, पर अहंकार से मोहित आत्मा सोचती है—‘मैं कर्ता हूँ।’ — भगवद्गीता 3.27)

सच्चा ज्ञान अहंकार और कर्मों को अग्नि की तरह जला देता है:
“यथा अग्निः सर्वभूतानि भस्मसात्कुरुते तथा ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते ॥”
(जैसे अग्नि ईंधन को भस्म कर देती है, वैसे ही ज्ञान की अग्नि सभी कर्मों को भस्म कर देती है। — भगवद्गीता 4.37)

इसलिए ओशो कहते हैं कि शास्त्र पूजने के लिए नहीं, जीने के लिए हैं। वेद, गीता, धम्मपद—ये हमारे लिए अभी मानचित्र (maps) हैं। मानचित्र मूल्यवान है, लेकिन चलना हमें ही है।

कठोपनिषद कहता है:
“नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥”
(यह आत्मा न तो प्रवचन से, न बुद्धि से, न ही शास्त्र सुनने से मिलती है। जिसे यह आत्मा स्वयं चुनता है, उसी को यह अपना स्वरूप प्रकट करता है। — कठोपनिषद् 1.2.23)

इसीलिए ओशो ने हज़ारों ध्यान–प्रक्रियाएँ दीं। वे जानते थे कि आधुनिक मन सूचना से भरा है, पर अनुभव से खाली। उन्होंने पूरब–पश्चिम की समस्त बुद्धिमत्ता को आधुनिक मन के लिए जीवित तकनीक में रूपांतरित किया। उन्होंने दर्शन नहीं दिया, बल्कि आत्मा को जीने के औज़ार दिए।

अंततः, सूचना मन को भर सकती है, लेकिन आत्मा को मुक्त नहीं कर सकती। सूचना से हम दूसरों को प्रभावित कर सकते हैं, पर ज्ञान से हम भीतर शांति पाते हैं। सूचना समय की है, ज्ञान अनन्त का। उपनिषद का वाक्य याद रखना चाहिए:
“सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान्सह ब्रह्मणा विपश्चिता ॥”
(ब्रह्म सत्य है, ज्ञान है, अनन्त है। जो इसे हृदय की गुहा में जान लेता है, वह ब्रह्म के साथ सभी इच्छाओं को प्राप्त करता है। — तैत्तिरीय उपनिषद् 2.1.1)

अंधकार से प्रकाश तक, शब्दों से मौन तक, सूचना से ज्ञान तक—यही यात्रा है। ऋषियों ने कहा, बुद्धों ने जिया, और ओशो ने इसे हमारे समय के लिए पुनः प्रज्वलित किया।

08/24/2025

Information Is Not Knowledge — In the Light of Osho

We live in an age where information is celebrated as if it were knowledge. Schools, universities, libraries, and the internet provide us with endless facts, formulas, and theories. But Osho, the Master of Masters, always reminded us: information is not knowledge. Information is borrowed, knowledge is lived.

A teacher may tell a child: “Water is H₂O.” But what does that really mean to a child? Neither hydrogen nor oxygen can be seen, touched, or drunk. How can a small boy or girl understand how two invisible gases combine to form water? Even the teacher himself may not have experienced hydrogen or oxygen directly; he only repeats what books have told him. Yet the child already knows water—not as H₂O, but as life. When thirst burns the throat and cool water touches the tongue, there is no need for proof. That experience is undeniable, self-proven. To call water “H₂O” is information; to drink it when thirsty is knowledge. Information is the label on the bottle; knowledge is the water itself, flowing into your being.

The Upanishads captured this difference in their timeless prayer:
“असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतं गमय ।”
(Lead me from the unreal to the real. Lead me from darkness to light. Lead me from death to immortality. — Bṛhadāraṇyaka Upaniṣad 1.3.28)

Information is like darkness—it feels real, but it is only the absence of light. Once the lamp of knowledge is lit, darkness vanishes as if it never existed. Knowledge is light; information is only shadow.

This is why Osho said: “The moment truth is put into words, it becomes untruth.” Words are fingers pointing at the moon. If we cling to the finger, we never see the moon. The Upanishads echo this:
“यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् न बिभेति कदाचन ॥”
(From which words turn back, along with the mind, unable to reach—that bliss of Brahman, knowing which one never fears. — Taittirīya Upaniṣad 2.9.1)

Science demands proof. Spirituality demands experience. Science says, “Show me, then I will believe.” Spirituality says, “Live it, and belief is unnecessary.” If I tell you I have a headache, you need no proof—it is self-proven. In the same way, the sage does not argue for truth; he radiates it.

The Bhagavad Gītā describes the yogi in meditation:
“यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥”
(As a lamp placed in a windless place does not flicker, so is the yogi of controlled mind, united with the Self. — Bhagavad Gītā 6.19)

Such steadiness comes only from lived experience, never from memorized theory.

The rishis declared: “अहं ब्रह्मास्मि” — I am Brahman. For them, this was lived truth. For us, until realized, it remains only information. We may memorize it, recite it in rituals, even debate it endlessly, but unless it is experienced, it is not liberation.

We live today drowning in information. Degrees, certificates, digital searches—these fill our memory but not our being. A man full of information says, “I know.” A man full of knowledge bows in humility and says, “I am nothing.” As the Gītā warns:
“प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥”
(All actions are carried out by the qualities of nature. He whose mind is deluded by ego thinks, ‘I am the doer.’ — Bhagavad Gītā 3.27)

True knowledge burns ego and karma like fire:
“यथा अग्निः सर्वभूतानि भस्मसात्कुरुते तथा ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते ॥”
(As fire reduces all fuel to ashes, so does the fire of knowledge burn all actions. — Bhagavad Gītā 4.37)

This is why Osho insisted that scriptures are not to be worshipped but to be lived. The Vedas, the Gita, the Dhammapada—they are maps. Maps are precious, but one must still walk the path. For the rishis, the scriptures were knowledge; for us, they are information. Meditation is what turns them back into knowledge again.

The Kaṭhopaniṣad declares:
“नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥”
(This Self is not attained by much study, nor by intelligence, nor by hearing many scriptures. It is attained only by him whom the Self chooses; to such a one, the Self reveals its true form. — Kaṭhopaniṣad 1.2.23)

This is why Osho gave thousands of meditation techniques. He knew the modern mind was filled with information but empty of knowing. He transformed the wisdom of East and West into living methods for seekers today. He was not giving us new information—he was giving us the key to turn information into realization.

In the end, information feeds the mind, but knowledge liberates the soul. Information can impress others, but knowledge gives peace within. Information belongs to time, but knowledge belongs to eternity. As the Upanishad declares:
“सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान्सह ब्रह्मणा विपश्चिता ॥”
(Brahman is truth, knowledge, infinity. He who knows it, hidden in the supreme space within the heart, enjoys all desires along with the all-knowing Brahman. — Taittirīya Upaniṣad 2.1.1)

From darkness to light, from words to silence, from information to knowledge—this is the journey. The rishis declared it, the Buddhas lived it, and Osho illuminated it for our time

08/24/2025

"When Science Rediscovers What the Rishis Already Knew"

Modern science celebrates its discoveries — the Big Bang, nuclear weapons, black holes, airplanes, and space travel. Universities boast of cutting-edge research, Nobel Prizes honor new theories, and telescopes scan galaxies billions of light years away. Yet, long before laboratories and particle accelerators, Hindu rishis sitting under trees or in Himalayan caves whispered truths that sound uncannily like today’s headlines. The difference is that they did not call it “discovery”; they called it darshan — direct seeing.

Science tells us the universe began with the Big Bang, but the Upanishads already said there is no beginning and no end — only cycles of creation and dissolution. The Bhagavad Gita declared that the ātman never dies, only the body does; science much later announced that energy can never be created or destroyed. The Surya Siddhanta calculated planetary orbits and the size of the Earth with a precision modern astronomy could confirm only with satellites. The Mahabharata spoke of Brahmastras whose heat could annihilate armies; modern scientists felt they had invented something new in nuclear weapons.

Ravana flew in the Pushpaka Vimana, Arjuna ascended to the heavens in divine Yaans, and kings traveled across skies — while the Wright brothers struggled in 1903 to keep wood and fabric in the air for twelve seconds. Hindu philosophy described time not in minutes or centuries, but in kalpas and yugas — Brahma’s day stretching into billions of years, astonishingly close to modern cosmology’s estimates of Earth’s age.

When science discovered black holes — places where light itself disappears and time stops — Hindu seers had already spoken of Mahakala, Shiva as Time itself, devouring all things. The Rig Veda described darkness hidden in darkness before creation, an image eerily similar to the singularity. The Upanishads proclaimed Aham Brahmasmi — “I am Brahman” — long before physicists began to wonder whether consciousness is fundamental to reality.

Even our most prized humanistic slogans echo what Hinduism declared millennia ago. Geneticists and ecologists now affirm the interconnectedness of all life; the sages said Vasudhaiva Kutumbakam — the world is one family. Modern medicine is learning that mind, body, and diet must be balanced; Ayurveda said this long ago. Universities race to prove meditation heals anxiety; yogis had already offered thousands of techniques for inner peace.

Science is proud of mapping the stars, but rishis mapped the soul. Science measures, but the seers realized. Science doubts, tests, and publishes; rishis witnessed, spoke, and left it to seekers to experience. Both have value, but both are incomplete without each other. Science explores the outer space of galaxies; Hindu philosophy explored the inner space of consciousness.

So are we being fooled by modern science? Not exactly. But perhaps we are being told only half the story. The rishis gave the poetry, science gives the prose. The rishis offered vision, science builds machines. If science were to drop its hesitation, it might admit that many of its proudest findings are rediscoveries of what was already revealed in the language of mantras and metaphors.

The real challenge is not whether Hinduism was first or science is right. The challenge is to unite them. To see that telescopes and meditation are not enemies, that CERN’s particle colliders and the silent caves of sages are two doors into the same mystery. The universe does not need our pride — it only waits for our awakening.

08/15/2025

Fear Is the Most Expensive Commodity in the World

The world has always had traders — in spices, in silk, in oil, in gold. But in today’s age, the most expensive and profitable commodity is not gold, not oil. It is fear.

Fear is sold in many shapes. It wears the flag and says, “The nation is in danger.” It wraps itself in culture and says, “Our traditions are dying.” It whispers in temples, churches, and mosques, “Your faith is under attack.” And the most personal one of all: it leans close to parents and says, “Your child’s future is slipping away.”

The tragedy is not just that people believe it — it’s that they buy it. Not once, but over and over. Businesses have learned that once you plant fear in someone’s heart, they will come back, again and again, to pay for a cure.

It starts early. A young couple migrates for a “better life.” They land in a foreign city, juggling studies, part-time jobs, rent, and visa restrictions. The first dream is to “settle.” They fight for a work permit, save for years, bring their spouse, have children. Just when life should begin to feel secure, a new cycle starts: “If you don’t put your child in coding now, they’ll fall behind.” “If they don’t aim for NASA, SpaceX, or Google, they’ll never be successful.”

It doesn’t stop there. The top university trap comes next. Education consultants parade glossy brochures of world-ranked universities, promising prestige and security — for a price. They don’t mention that behind the rank are crowded lecture halls, overstressed professors, sky-high fees, and students drowning in debt. They don’t talk about the countless graduates from modest universities who are quietly building fulfilling, ethical, and happy lives. Because selling truth doesn’t make as much money as selling dreams wrapped in fear.

And fear is not only an education business. It’s political capital. The same money earned from anxious parents and overworked migrants is funneled into elections to back parties that keep fear alive. Religion becomes a product. Language becomes a subscription. Community becomes a fundraising tool. Even “social service” can be rebranded business when the motive is profit first.

Osho — the Master of Masters — saw this long before the internet, before social media could amplify fear in seconds. His vision of One Earth, One Humanity was not just spiritual poetry; it was practical wisdom. He knew that as long as people are divided into nations, religions, and identities, they will be manipulated. And as long as people are afraid, they will pay.

Hindu philosophy has a blunt clarity about it. Fire’s dharma is heat; a fire that cannot burn is not fire. In the same way, the dharma of business is not to harm. Profit without dharma is debt, and that debt is called karma. Energy cannot be created or destroyed — and neither can karma. You cannot sell it, trade it, or outsource it. You can only neutralize it through conscious action.

Better not to pretend to be “good” than to continue doing harm while wearing the mask of virtue. If you simply stop doing harm, what remains is already good.

The question is not whether your child studies AI or art, engineering or farming, attends a top-10 university or a local college. The question is: Will they be happy? Will they live with dignity? Will they be free to grow into themselves? Because a tree planted in the wrong soil will never blossom, no matter how much money you pour into it.

Parents — listen more than you push. See your child, not the business plan others have for them. Migrants — remember your parents as much as your children; the roots matter as much as the branches. Business leaders — measure success not by revenue alone, but by how many people you have served without exploiting their fear.

And all of us — before buying anything sold in the name of security, identity, or future — pause. Ask: Am I buying from love or from fear? If the answer is fear, step back.

Because fear will always have another product for you tomorrow. But truth, once seen, makes you free. And free people are the worst customers for the fear business.

08/15/2025

God is not a person, it’s the Cosmic Principle the Knower Knew

Imagine standing beneath a night sky so vast it erases your sense of boundaries. Instinctively, we try to make sense of it by imagining a person-God, a great architect who built the stars and set the universe spinning. But in the oldest Indian wisdom — the Vedas and Upanishads — no such being appears. There is no cosmic engineer, no ruler in the clouds. There is only the One, beginningless and endless, from which everything arises and into which everything dissolves.
नासदासीन्नो सदासीत्तदानीं
नासीद्रजो नो व्योमा परो यत्।
किमावरीवः कुह कस्य शर्मन्
अम्भः किमासीद् घहनं गभीरम् ॥
There was neither non-existence nor existence then; no realm of air, no sky beyond it. What covered it? Where? In whose protection? Was there water, deep and unfathomable?

Here is the daring of the ancient rishis: they were not afraid to say, “We do not know.” They would not settle for a comforting story about a person-God. They turned inward and found not a “someone” but a presence — infinite, silent, without beginning or end.

स य एषो ऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो।
This subtle essence is the Self of all that exists; that is the truth; that is the Self; thou art That, Śvetaketu.

अहं ब्रह्मास्मि।
I am Brahman.

प्रज्ञानं ब्रह्म।
Consciousness is Brahman.

अयमात्मा ब्रह्म।
This Self is Brahman.

नेति नेति।
Not this, not that.

These are not claims about a deity to worship — they are instructions to strip away every label until only the raw light of awareness remains. The Upanishads spoke not of “believing” but of knowing, and this knowing was always direct, always personal, always here and now.

This same current runs through the Bhagavad Gita. On the battlefield, Arjuna collapses in confusion. His charioteer and friend Krishna does not preach the will of a separate God; he reminds Arjuna of the truth the Upanishads had already sung.

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥
The Self is never born, nor does it die; having once been, it never ceases to be. Unborn, eternal, everlasting, ancient — it is not slain when the body is slain.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥
Your right is to action alone, never to its fruits. Let not the results be your motive, nor let your attachment be to inaction.

उद्धरेदात्मनाऽत्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥
Lift yourself by yourself; do not let yourself fall. The Self is the friend of the self, and the Self is the enemy of the self.

The same fragrance fills the meeting of Ashtavakra and Janak. In a few clear words — neti, neti — all illusions fall away. Janak realizes that what he is seeking is what he has always been. Enlightenment arrives without ritual, without worship, without a middleman.

Centuries later, Osho stood in the modern world and became what scientists are to physics: a compiler, an integrator, and an innovator. Just as a great engineer might bring together scattered formulas into a single working model, Osho gathered the purest truths from the Upanishads, the Gita, the Buddha, Ashtavakra, Lao Tzu, Jesus — and wove them into a single tapestry of understanding. But he did not stop at preservation. He added his own scientific methods — meditation techniques designed for the noise, speed, and psychological complexities of our age.

He was not giving us a new religion; he was restoring the original search. He said the God most people worship is man-made — an image built from fear and desire. Truth, he insisted, is not a person but a presence. The rishis of the Upanishads, Krishna in the Gita, Ashtavakra before Janak — all pointed to this same presence. Osho made it accessible to people who had never heard a word of Sanskrit, who had never sat in a temple, who might even call themselves atheists.

He spoke to the modern seeker the way Krishna spoke to Arjuna: not to give answers to memorize, but to burn away confusion so the seeker could see. He reminded us, as Janak was reminded, that liberation is not somewhere else or someday later; it is here, in this breath, in this seeing.

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम्॥
All this — whatever moves in this moving world — is pervaded by the One. Enjoy by renunciation; do not covet anyone’s wealth.

नेह नानास्ति किञ्चन।
There is no “many” here at all.

When you understand this, the question of God as a separate creator disappears. Worship becomes gratitude; prayer becomes silence; life itself becomes meditation. Osho’s message, like that of the ancient sages, was simple: don’t believe — see. Don’t wait — wake up. You are not part of existence; you are existence. The ocean does not need a maker. It needs only your stillness to reveal that you are already the ocean.