Osho: Intimate Glimpses - reviews

From The Sannyas Wiki
Jump to: navigation, search
The 2021 book Osho: Intimate Glimpses, by Ma Deva Anando, has caused quite a stir.

Sw Prem Amrito, Osho's physician at the time of the events of the book and present member of the OSHO International Presidium, wrote a long article in the on-line Osho Times: Misleading Content in Anando’s book “Osho: Intimate Glimpses”. The article is to be found here on-line. As it is so relevant, it's also available on this page in it's entirity.

A month later Ma Prem Sangeet, a legal counsel who lived in Lao Tzu at the time, replied to Amrito, with severe criticisms. Her article was published on Facebook and has also been copied here.




Emails between Anando and the OSHO Presidium

See: OSHOTimes 2000-04-13.

By way of introduction: there was correspondence between Anando and the OSHO Presidium discussing the content of her book.
The correspondence (running from 24 April to 10 May 2019) shows the detailed objections of the OSHO Presidium about how Anando presents her role in her book, especially toward the end of Osho's life.
A year later that correspondence was made public by the OSHO Presidium: date of the magazine is 13 April 2000. This seems strange, because at that time the book was not published yet and one would assume that the discussion would be ongoing; that would be a strange moment to make these matters public.
It comes in very handy though with Amrito's 2022 article, see below, as he refers to these e-mails.


Amrito: Misleading Content in Anando’s book “Osho: Intimate Glimpses”

(Source: Osho Times downloaded on May 4, 2022.)

Osho News Wednesday, April 13, 2022
Misleading Content in Anando’s book “Osho: Intimate Glimpses”
Women's Jealousies Destroyed Communes
39 min read
A Review to Set the Record Straight
Amrito M.D.
OSHO International Presidium
Introductory information
In Osho: Intimate Glimpses, Anando has written an account of the contemporary mystic Osho that focuses on the period when Osho leaves the USA in 1985, his subsequent world tour, and his return to India. And then finally to Pune, the site of the original campus of the 1970s, for his remaining 3 years. During this time, Anando was involved in a variety of different day-to-day functions in Osho’s work.
The OSHO Presidium, a group created by Osho to take care of his international work, reviewed an earlier draft of her book. It was forwarded by a Delhi publisher Anando had approached to publish it. The publisher contacted Devendra, OSHO International Foundation India’s publishing and copyrights agent who has been working with them for many years publishing Osho – asking for permission to reprint copyrighted material contained in her book.
On reviewing the content, Anando was informed, through emails from first Devendra, then Garimo, on behalf of the Presidium, expressing its concern about the many major falsehoods she had included. The emails detailed the changes that would need to be made for OSHO International Foundation to give its permission to the publisher. (These email exchanges are shared as an addendum to this article, reference 3)
Anando basically ignored this opening and our repeated suggestions to talk things over together to come to a shared understanding. Her current book has now been published by a different publisher, with a few minor, but telling, changes. As was clearly explained to Anando: if she went ahead and published this distorted version of events, we would of course be obliged to expose her dishonesty, which, as the doctor who was present for those events, I am now doing.
Anyone who has read Anando’s book may well be left with a sense of mistrust toward the people with whom Osho has chosen to leave the practical continuation of his work. Throughout her book, Anando takes every opportunity to slide in her not-so-subtle insinuations to create exactly those doubts. We cannot let this attempt to undermine Osho’s work remain unexposed, as it will create an inner division in the reader.
This review will expose a very clear pattern of Anando’s dishonesty in this regard, with specific dates of the relevant significant aspects of Osho’s work.
There are many other issues, but which are much less important for understanding the essence of what is untrue in this book.
In the introduction to her book, it is written:
“Osho also had a caretaker, who lived in his house and had continual access to him. The secretary had historically been jealous of the caretaker’s seemingly closer relationship with Osho, and this had created tension. So after leaving the US, Osho experimented with having several secretaries and several caretakers at once. Uniquely, he gave Anando both roles for the last years he was in the body.”
The implication is clear: After Osho “experimented,” he settles on Anando for both roles, with the obvious implication of “continual access” till the end: “for the last years he was in the body.”
To support this perception, Anando manipulates the timelines so that the reader naturally assumes this same energy of “intimate glimpses” from earlier times continues through to Osho’s last moments in the body.
The reality is quite different.
Nirvano had already been Osho’s caretaker for over 15 years by the time Osho returns to India after the World Tour in 1986. At the beginning of 1988 Nirvano starts to work only intermittently as Osho’s caretaker. This was not Osho “experimenting.” Nirvano was uniquely related to Osho, and it was her choice to do other work. It was always understood she could return to the caretaking work whenever she wanted. Nirvano is not someone any of us could replace.
At the same time, Osho continues what he has already begun in the U.S. by widening the circle of his secretaries to avoid any temptation that anybody would fall into the trap of thinking they were especially important.
During 1988 Shunyo, who also is taking care of Osho’s laundry, is Nirvano’s replacement as caretaker, and when Shunyo is sick for a few days, Anando does that work.
In general, Osho describes Anando’s work during those last 3 years in Pune, variously as “my secretary,” “one of my secretaries,” “my legal secretary,” “my news media…. I don’t read anything,” and, his “daily newspaper.”
In November 1988, Osho is very sick and is confined to his room for almost seven weeks.
Nirvano and I are taking care of him at that time, and Jayesh, with whom Osho increasingly is entrusting the practicalities for the continuity of his work, is sitting with him through the nights whenever he returned from his work in Mumbai.
Osho’s specific guidance is that we three do not share anything about his health with Anando or anyone else in his household. There are other occasions when the same instructions were given by Osho regarding not informing Anando. Osho never explains why he gives these directions.
No one else knows how serious his health situation is until Osho describes this in detail when he starts speaking publicly again after those seven weeks, at the end of December 1988.
This turns out to be one of the major new phases in Osho’s work:
Osho drops his old name, announces that “I am your beloved friend,” and that “the world of Gurus has ended….” He very clearly distances himself from the Hindu context first, and then also from the Buddhist context. Leaving only Zen “because Zen, in its basic quality, is indefinable.”
At the same time, Nirvano stops her caretaking job again, and Shunyo becomes Osho’s fulltime caretaker, staying in the caretaker’s room which is also Osho’s dining room, just down a short passageway from his own room. When Shunyo is sick at any time, then Anando fills in for her until Shunyo returns. This arrangement continues from January to August 1989. Then I myself continue in that function for the remaining four months that Osho is still in the body.
After resuming speaking at the end of December 1988, Osho continues to speak every day for a few weeks, before again stopping for some weeks. He gives his final few days’ of public talks in April of 1989.
At the same time, Osho begins creating very different arrangements for his work.
He creates an Inner Circle that will take care of the mechanics of his work, and a Presidium that will be responsible for his international work. Jayesh is the chairman of both bodies, I am the vice-chairman of the Inner Circle and Anando its secretary. Hasya and Yogi, both part of the original Hollywood group and selected by Osho to be on the Inner Circle, are the vice-chairs of the Presidium, and Garimo is its secretary.
As secretary to the Inner Circle, Anando’s work is to take notes from the meetings. Jayesh is also the chancellor of the Multiversity, is in charge of international finance, and is responsible for a list of new projects that Osho has planned as part of the expansion of the Meditation Resort in Pune – all of which have been completed.
The Inner Circle meets for the first time in April of 1989, just before Osho stops speaking publicly for the last time. He stops seeing his regular international and national secretaries, Hasya and Neelam, at that time. Anando starts taking work-related messages from Hasya and Neelam to Osho and gives them any responses Osho has for them. Osho continues to see Jayesh alone for the continuation and guidance of his work. It is to Jayesh he is speaking just before leaving the body when he says, “And I leave you my dream.”
In September 1989, there is a further major change of direction in Osho’s work.
Historically, Osho has always had women in all the positions of authority. Already, by this time, much of the mechanics of the work has been entrusted to men for the first time – including as I have just listed, at the helm of the Inner Circle, the Presidium, the Multiversity, and international finance.
Now in September, Osho moves into his new bedroom in Chuang Tzu. Avirbhava, whom Osho has made the director of his Museum of the Gods, has become his caretaker, with Shunyo. Then suddenly, after twelve days, Osho moves back into his old bedroom, as described below.
Everything about Osho’s daily life now changes at Osho’s direction. I am already staying in the caretaking space, and when Osho moves back to his old room, I become both Osho’s caretaker as well as continuing as the doctor and do any needed messenger work. I remain in that role, spending every night in Osho’s room, till Osho leaves the body.
A review of incorrect and misleading content in the book
One of the few adjustments Anando has made to this second version of her book, after Garimo’s detailed email to her, is to change the title. Before, it was “OSHO Intimate Glimpses from His Last Secretary, Anando.” A strange interpretation of events, as you will read.
Given Anando’s fantasy of being “His Last Secretary” perhaps a good place to start this review of her deceptions is a story about someone who, we might conclude, must have been Osho’s “first secretary.”
It was in the late 1980s and this was the man’s first visit to see Osho since their childhood. Devageet, Osho’s dentist, spoke to him on his arrival and the man’s story was beautiful. Aged about 7 years old, Osho would sit on top of bales of cloth in a little storage area and would tell stories to the other kids seated around on the floor. Every night, same time, same place…. And the job of this childhood friend was twofold: One, to always have a glass of water ready for Osho, and two, to remember where the story had ended the night before.
Devageet wrote to Osho wanting to properly interview this childhood friend and record this wonderful story.
Wonderful…. Except Osho says no need. He has already spoken whatever is needed for us to understand about his childhood, he explains. And in any case, when people re-tell stories about Osho, he says, they always make it about themselves, they always bring their egos into it.
A powerful reminder to anyone writing about Osho.
The reason I mention this story is that we now have Anando, as you will see, doing exactly what Osho is warning us about. What else but the ego would fuel so much deception?
With just the short introductory information given above, it is clear that the claim in the book’s introduction about Osho experimenting with having several secretaries and caretakers at once before “uniquely” giving “both roles” to Anando for “the last years he was in the body” is clearly and precisely inaccurate – and it seems purposefully dishonest. Not to mention the implication of “continual access…” by someone with, as Anando describes it in her own words, this “very special connection” to Osho.
Equally misleading is how Anando describes what happens after Nirvano “officially moved out of Osho’s house and out of the job….” She explains that “Osho then invited me to move into her room which was next to his.” The innuendo here is clear: Anando replaces Nirvano. The truth is that when Nirvano stopped caretaking in early 1989, Anando was in Australia! As usual, whenever Nirvano wasn’t there, Shunyo replaced her. Only later, when Shunyo got sick, did Anando replace Shunyo and, of course, sleep in the caretaker’s space until Shunyo resumed the caretaking work.
Well, Osho does say that this is exactly what the ego will do when we write about him.
The ego is a challenge for each one of us individually. So, what business is it for anyone else to be exposing all this dishonesty, you might ask.
The reason the distortions and dishonesty in this book have to be exposed is that Anando – consciously or unconsciously – is being very cunning. She is telling lots of fun stories about herself with Osho and then blurs the history of her role in Osho’s work so that the reader can be persuaded to believe as fact – and give more weight to – her opinions about Osho’s work in general.
This is despite the introduction claiming that she is doing exactly the opposite:
“She makes no attempt to talk about Osho’s vision – that, she says, is available in his books for people to discover for themselves. She is simply telling her story with Osho, from her perspective and based on her personal recollections and experiences.”
Right from the first chapter, Anando tells the reader how “Amrito, his doctor and I had been taking care of him.” And that “Someone always had to be in the room with him in those last few months… and I was on night ‘shift’ with Osho that last week, and Amrito was with him most of the day. So I was with Osho in his room the whole night before, and I handed over care to Amrito sometime after 8 o’clock on the morning of 19 January 1990.”
This is all totally fabricated.
In the earlier version of this book, Anando wrote, “I handed over care to Amrito about 11 o’clock on the morning of 19 January 1990.” When Anando was informed in the emails from Garimo that I had already called Jayesh long before then about Osho’s condition, the text was changed in this edition! Now it reads, “sometime after 8 o’clock….”
We also informed Anando that one of the other secretaries, Neelam, is also making claims about spending the last night in Osho’s room! We explained to Anando that it was starting to get crowded in there! Interestingly, it was the same secretary, Neelam, who – on hearing of Osho leaving the body – immediately asked, “Was Anando there?”
Lying about yourself is one thing. Lying to promote yourself as a reliable opinion of the truth of Osho’s work is unacceptable. The “secretary syndrome” as it has been described.
The strategy is always the same. They create a public persona of having some special connection with Osho and then bathe in the glow that the “specialness” confers on them.
As a by-product, they then distort Osho’s guidance to support their own personal agendas.
Laxmi did it, Sheela did it, Neelam did it, and now Anando is doing it.
Anando writes about being in Osho’s dining room:
“It is one thing to be in Buddha Hall when you are only one of thousands of people listening, but when you are just an audience of one….”
Perhaps you, the reader, were “only” one of those thousands, not, like Anando who was “just an audience of one….”
As she explains:
“That was the beginning of a very special connection for me. Of course, he was my master and I was his disciple. When he was giving his discourses, that was so clear. I would be in my disciple bubble of melted bliss (if I was lucky), and I would be totally in awe of him.
“But in his room, he was such a natural person; he was so simple. He was the most natural person I’ve ever met–so easy to be with, and fun. He loved to make jokes and he loved to laugh. We played lots of practical jokes on each other.”
Not just a special connection, but a very special connection. Again, in public, she is in the “disciple bubble.” “But in his room…” – that is apparently where you get to experience the “natural” Osho.
To support this idea of being the one with “a very special connection” – someone whom the reader can assume would tell the truth – Anando invents a story of how Osho, in her words, “called me back” to be on the “night shift” “taking care” of him during his last night in the body.
What to say of “the truth”? It would be good to simply get “the facts” straight. As I explained above, I was there all night and for sure would have noticed if anyone else had been there!
You can also read about this same period in books written by Shunyo, Devageet, and Maneesha, which are listed below.
A key moment to clarify the reality of all this is Osho’s moving into his new bedroom in Chuang Tzu on August 31st, 1989.
Avirbhava becomes his new caretaker on that same day, assisted by Shunyo as mentioned above, and I myself move into the dining room, which Osho won’t need as he will be taking his food in this new bedroom.
During this same period, Osho is having terrible problems with his teeth and is having repeated dental sessions to try and ease the pain.
In the past, in addition to his dentist and dental nurse and myself, Nirvano was almost always also there during these dental sessions. More recently Anando and Shunyo were also invited, and now Avirbhava.
Just at this same time, Osho starts sending Anando and Shunyo out of the dental sessions because he says they are disturbing him. Then Osho adds for them to stay off campus during the dental sessions.
When nothing eased the dental pain, Osho finally asks Devageet to remove the teeth that are causing trouble. Devageet refuses to remove any teeth, so Osho invites Darius Modi, a local dental surgeon to do it instead. He is the husband of Zareen, a Pune sannyasin whom Osho has selected to be on the Inner Circle and who is then invited by Shunyo to attend the end of that dental session.
By the end of this period of dental treatment, Osho has had all the teeth on the lower left side of his mouth removed.
Osho names three of the extracted teeth, Anando, Neelam, and Shunyo.
Osho then sends me to inform both Anando and Shunyo that they are to move out of Lao Tzu House altogether. When, later, I see Anando leaving the house with her belongings on a trolley, I tell Osho that they are now leaving. He then says to send them a message that they can return to live in the house.
On that same day, after only twelve days in the new bedroom, Osho asks if his old bedroom is still available and before anyone knows what is happening, Osho is on the move, back to his old room. For everyone involved, this is the culmination of a major tsunami of events!
It is the end of an era.
January 19, 1990, the day Osho leaves the body, is still more than four months away. With so many teeth gone, for sure Osho is never going to speak in public again. No more solid food, no more meals in the dining room. No more “caretakers” or “secretaries” as before. Osho now sleeps basically round the clock, getting up only for the recently introduced, nightly evening meditation which Osho calls, “the evening meeting” at 7.00 pm.
In these last four months, Shunyo wakes Osho up at 6.00 pm. He gets up and goes to the bathroom. Once he is ready, Shunyo goes with him in the car to Buddha Hall. He greets Avirbhava who opens the car door, namaste’s, first to the people on the door to the auditorium, and then to everyone inside – who are dancing to the wild music and the sudden stops for the shout of “Osho.” He sits in his chair and conducts the periods of Indian music with their sudden stops. He stands, namaste’s everyone, who again dance wildly, greets Avirbhava on the way to the car, and is gone.
In mid-November 1989, Shunyo is sick and Anando then wakes Osho up at 6.00 pm, accompanies Osho in the car to Buddha Hall, and returns with him just as Shunyo had been doing.
It has already been announced in Buddha Hall as part of the general arrangements for the Evening Meeting that whoever is needed to take Osho home then comes back into the Evening Meeting once their work is done.
So, I would leave Buddha Hall and the Evening Meeting immediately after Osho and wait in the caretaker’s room where I was then living, till the buzzer went a few minutes later. I would go into Osho’s room, give him his milkshakes from the little fridge beside his bed, and his nighttime medicines. I would then cover his head with a thick layer of cooling peppermint ointment that was shipped regularly from Los Angeles by Prarthana, Hasya’s friend. Osho liked this ointment so much he suggests to Jayesh that it would be good to buy the company that was making it. Revlon! It was a struggle for poor Shunyo in the laundry every day to remove the green color the ointment left on his pillows.
Then Osho disappears beneath the total coverage of the bedding. And I back out of the door, lights off, door locked.
I would return to the Evening Meeting. Once it was over, I would run and have dinner. I was very lucky because Maneesha would always bring it, so I could eat it upstairs on the roof of Lao Tzu House where Osho was living. Then back to my room, shower…. Dress up in full-length thermal underwear, sweaters, and a red ski outfit, plus a red wooly hat…. Pick up my duvet and return to Osho’s room.
Osho’s room was always kept between 11 to 12 degrees Celsius in support of his best body comfort. Then, silently creeping along so as not to disturb him…. The only light was one of those plasma globes, a circular glass light fitting with flashes of light twirling around inside.
I would gently climb onto the side of the bed, and off to sleep. I would always face the twirling light and ended up, four months later, with a suntanned face!
Osho would wake first, if he was ever asleep, and as he would walk to his bathroom, I would collect my duvet and walk the few steps to my room.
While Osho is in the bathroom, I would restock the fridge with more milkshakes – each with exactly the right calories! – and wait to be called. After going to the bathroom, Osho returns to bed again. Exactly the same as at night. Lights off, door locked.
Each day, around mid-afternoon, I would go to the laundry and pick up Osho’s robes and socks from Shunyo and again, very quietly, making sure not to disturb him, put them in the cupboards in his room. Luckily, I had been trained by Nirvano who had been taking care of Osho for… forever… and knew how each item was placed like the precious display it really was.
During those four months, from September 13th to January 19th, sometimes Osho would give me messages to give to someone, or would answer a message from someone, and sometimes he would do the same for Anando either in the car to the Evening Meeting or after returning, before calling me for his bedtime.
Why would Anando ignore that moment in September when everything changed?
Why would she pretend that the caretaking and secretarial work she had been doing until then just continued after that date, as if nothing had happened? Even pretending that she was invited to be “on night ‘shift’ with Osho that last week.”
To understand this, we will have to see that there are two interrelated deceptions going on – where the need to be special and the need to push Anando’s personal agenda, overlap.
The first lie appeared on the day after Osho leaves the body, on January 20th when Anando told Shunyo that she had spent that last night in his room. Of course, Shunyo never doubted it. Perhaps others haven’t doubted it since then. By the time she does the interviews on which this book is based, she has absorbed it into her biography as fact.
For that lie to be believable, Anando has to also re-write those last four months after she was asked by Osho to leave Lao Tzu House. Which also happens to be the moment her personal political agenda evaporates. As mentioned above, already since earlier in the year Osho is no longer giving positions of authority only to women. Now in that same watershed moment in September, Osho also replaces his caretaker with a man, and essentially has no secretary, using a man and a woman to deliver any urgent messages.
So profound was that September change for Shunyo that she wrote in her book, Diamond Days with Osho: The New Diamond Sutra, the following about having to leave Lao Tzu House:
“I felt very sad to be leaving the Master’s house like this – because how does one know that this is not the beginning of a total change in the ashram? Maybe men will do everything. Maybe other women will even have to leave. Osho had been the first mystic to give women a chance, but perhaps women’s conditioning is too deep. Who knows, this may be the end of women. I went to my room and vomited.”
Shunyo also describes that new period as follows:
“Amrito was looking after Osho full time now and I used to wake him at 6.00 pm…. He took a shower, came to Buddha Hall, and then by 7.45 pm he was back in bed.
“He rarely did work or talked to anyone.” If Anando “had work that was very important, then he would talk for ten minutes. When he asked me if Jayesh had asked to see him, and I said no, Osho said, ‘How beautiful that people are so loving and sensitive, that they ask nothing from me.’”
By contrast, just see how Anando responds to this specific question in her book: “Why did Osho always have women in positions of responsibility?”
She completely ignores this pivotal moment in September 1989 – a moment in which she, Shunyo, and Neelam are central figures. And instead reveals the essence of her personal agenda with the second major lie in the book: “Anyway, from the moment he left the body, the men took over.”
The truth is that it is Anando herself whose aspirations of power were rebuffed, and by Osho directly. First in April with Osho’s selection of people responsible for directing the Inner Circle, the Presidium, the Multiversity, international finance, and so on, and then again in September with those final changes Osho makes to his personal caretaking and secretarial work.
In reality, Anando knows very well that this change away from only women being in responsible positions was in progress for at least nine months before Osho leaves the body. She, like Shunyo, also knows that whatever happened in September 1989, it was the change in Anando’s own functions around Osho that crystalized the final change in women’s role in Osho’s work. Instead, the reader is sold the lie about a male takeover “the moment he left the body.”
This failure to honestly look at this is in spite of a public talk in 1988 where Osho specifically addresses women and power:
“The first commune was destroyed because of women’s jealousies. They were fighting continuously. The second commune was destroyed because of women’s jealousies. And this is the third commune – and the last, because I am getting tired. Once in a while I think perhaps Buddha was right not to allow any women in his commune for twenty years. I am not in favor of him: I am the first who has allowed men and women the same, equal opportunity for enlightenment.
But I have burned my fingers twice, and it has always been the jealousy of the women.” (reference 1)
Osho specifically mentions in this public talk how Anando “understands very clearly why these two communes, created with such great effort, with so much money poured into them, got destroyed.”
Now the rest of Anando’s dishonest portrayal, of Osho’s preparation for his work to continue after he is no longer in the body, becomes easier to understand:
Anando describes Osho’s creation of the Inner Circle as if she were a central part of that process. Of course, Osho spoke to others about possible members, but all the decisions were between Osho and his chosen chairman, Jayesh. No one else was involved in any final decisions, nor in any of the discussions between Osho and Jayesh. In fact, Osho specifically comments to Jayesh that Anando’s suggested names for the Inner Circle membership are attempts on her part to bring in people who will support her. That she thinks that this is politics for votes. And that she knows the purpose of the Inner Circle and for now cannot accept it. “Be patient with her – she may mature in understanding and accepting what I have created.”
Anando confirms exactly what Osho is saying about her misunderstanding of the Inner Circle by describing this unique enlightened proposal in her book as some kind of political voting shop.
Having also explained Osho’s insistence that the proceedings of the Inner Circle remain secret, she then flouts that trust herself in this book and in her sharing with others. Anando’s breach of Osho’s specific guidance is not a license for others of us to do the same, so it is not possible to correct the rest of her distortions about the Inner Circle here.
What is behind Anando’s attack on the structures Osho created for the continuation of his work?
It all becomes clear when you hear her explanation conveyed to friends at the time for why she resigned from the Inner Circle herself:
“I have fought him for a decade and now I know that I can’t win. If I can’t win, then I quit.”
Aha! So, that is it. The original lie again: “From the moment he left the body, the men took over.”
And when she says, “I have fought him for a decade…” she is of course referring to the chairman of the Inner Circle, Jayesh.
Even though she confides in Zareen that Osho has specifically spoken to her about this very issue: “Anando don’t keep fighting with Jayesh, support him in the work….”
Power and politics. The Secretary Syndrome rides again!
So, it all boils down to Anando, using this false badge of credibility to promote her own long-standing resentment – related to the way Osho has set up the Inner Circle, the Presidium, and people’s responsibilities. Resentment expressed towards “him” – Jayesh again!
This change from women to men in the most conspicuous positions in Osho’s work was so obvious to Shunyo that, as she describes it in her book, she goes to her room “and vomited.”
By contrast, Anando’s way of covering the same events is to quickly slip past this whole pivotal episode. She explains that leaving Lao Tzu House gave her a feeling of “a beautiful peace,” before flipping to a description of an earlier dental session, and then almost immediately jumping to Osho’s last days in the body:
“I remember the last week he was in the body, when either his doctor or I were always with him, twenty-four hours a day, as his body was so fragile that he used to fall. He was mostly lying in bed with his eyes closed. I was on the ‘night shift’, and after accompanying him to and from his evening Namaste in Buddha Hall and putting him to bed, I would lie there in the darkened room with him.”
This is all a fantasy.
Osho didn’t fall, and no, someone didn’t have to be with him all the time. And I may be a sound sleeper, but for sure I would know how many people there were sleeping in that room! There were only ever two from September 13th to January 19th: Osho – and, as Osho requested, me, his doctor.
She continues the nonsense:
“But in those last nights of Osho’s being in the body – even though I was personally in denial that he was dying – something made me stay awake, and I was always very happy to be able to answer, ‘Yes, Osho, I am awake,’ without any of my old annoyance.
“After he left the body, I was so grateful that those last vestiges of my resistance had completely melted away in that final period. What amazing compassion Osho had to ask me to come and be with him every night for that last week even though I had said ‘No’ to that role before. I can imagine how devastated I would have felt if he had left and I was still unconsciously resisting him.”
Anando then continues, “In fact, a friend said Amrito told her that Osho had specifically called me back to the night shift in that last week because he knew he was leaving the body.”
What! Now I am involved in sub-letting half the bed?
Somehow this “friend” didn’t make it into the earlier edition, but once we informed Anando in those emails that her truthfulness is being challenged, the lawyer in her does the needful and a witness appears out of nowhere? Does this “friend” have a name by any chance?
Most importantly, as this whole “night shift” business is completely invented, what happened to that “devastation”?
Perhaps it is still there and is fueling this need to undermine the arrangements that Osho has set up for the continuity of his work. Osho says to be patient with her and that she may accept what he has created. It is now more than thirty years….
In fact, Osho anticipates exactly this situation where people would be angry about Osho’s specific arrangements for his own work.
He explains:
Those who are responsible for Osho’s work will be a screen for the projections of people’s minds. And that some people will have anger and rage after he leaves the body that he has not fulfilled their desires. That they cannot scream out against Osho by name because they will lose their friends. Instead, they will attack what he has put in place, rationalizing to others that whatever is happening is wrong and Osho would instead “want me to be doing this….”
Here we have the perfect example of Osho’s guidance. Anando is clearly expressing her antagonism and anger at Osho’s choice of Jayesh to fill so many responsible positions to implement his dream.
By contrast, one day during those last four months, while putting Osho to bed I just mentioned that there was some disagreement from some people with Jayesh about something. Osho’s eyes open very wide, “No disagreements. You all support Jayesh.” With that, Osho instantly disappears beneath the covers.
As Shunyo writes in her book: “Many times I have heard Osho say that without Jayesh the work would have been very difficult.”
It is so transparent. Wherever possible, any mention of Jayesh in Anando’s book has a biting edge.
He is introduced as “Hasya’s boyfriend,” not the one arranging the world tour. Anando even quotes Osho as saying, “Hasya and her boyfriend….” The reader may remember that Osho is not into marriages of any sort and would never speak like that about disciples he was working very closely with. And, in any case, the story about Osho taking off his watch to pay for book publication is another lie: he never wore a watch in his room. On another occasion, Jayesh is “a Canadian property developer who was experienced in dealing with lawyers and financial matters….” You see the insinuation.
Then Anando describes “power struggles.” How “the wealthy Hollywood gang had disagreements with Jayesh. Finally, after a heated private meeting with him (as I heard later), they all decided to leave Pune and the Inner Circle.” Anando’s first-hand accounts are so far from the truth, that it is not a surprise that what she “heard later” is even less reliable. The reality was a ten-minute meeting between Jayesh and Kaveesha where they were very easily able to discuss issues concerning their faculty in the OSHO Multiversity, The Mystery School.
The issue was that they could not adjust their faculty model to not having a hierarchical system. While Osho’s model was for a horizontal, non-hierarchical setup – an organism rather than an organization. Kaveesha agreed it was best for the work that they left. A simple and mature meeting.
Jayesh and Garimo met with Kaveesha and her group in London two or three years later for a few days to discuss the faculty which continued to function after their departure. Again, it was an easy set of issues to resolve between people who shared respect for Osho’s insights and guidance.
Kaveesha and her group set up an OSHO Academy in the US to pursue their own work with Osho’s methods in their own unique way. In the many decades that followed, there was not a whiff of anger, discontent, or insinuation thrown in the direction of Jayesh or at the structures Osho set up for the continuation of his work.
Many years later Jayesh and I met Hasya for dinner in Los Angeles where she was living at the time. We spent from nine in the evening till four in the morning enjoying dinner, drinks, and laughter. A wonderful reunion shared by three Osho players who care.
Hasya’s single-focused interest was Osho’s work. She asked about endless details… on OSHO Meditation Center numbers for example. But her real focus was publishing: which languages? Sales numbers? New opportunities with the internet and so on – and what was the next expansion planned for the Meditation Resort in Pune.
A perfect example of time spent with people who have Osho’s proposal as their greatest focus and passion, whether Hasya or the Mystery School players. We didn’t know it then, but Hasya specifically left money in her will to support the publication of Osho’s work.
As you can see, it is becoming clear where the real power struggle lies: Not the Mystery School, not the “wealthy Hollywood gang,” but with Anando herself.
For example, Anando explains in her book how Osho would call her his “‘legal secretary’ – which was a joke,” she says, “because I didn’t do any legal work.’”
Really? In fact, in 1987, Anando had been given the legal files for all the properties on campus that needed sorting out. There was a big legal mess since Laxmi’s and Sheela’s time because the properties had not been fully paid for. Later, Osho asks Jayesh to sort it all out as soon as possible. Anando was clearly upset by this but delivered the files to the Krishna House office where Jayesh worked.
It took several weeks but eventually, it was all taken care of. On the day of the final completed step, Jayesh drives the eight hours back to Pune overnight so as not to waste daytime working hours.
Almost immediately Anando is at Jayesh’s door with what he described as “a strange gleeful smile” and a message that Osho was waiting for Jayesh as there were “big problems.”
Jayesh showered and went to see Osho. Anando was also in the room. Jayesh sat in front of Osho as normal and Anando “strangely sat to the side between us,” as he described it.
She handed Jayesh a legal notice, not in English, saying that it was a court order to move out by Friday. Jayesh asked which property this applied to: Krishna House.
Jayesh then said that they had just completed all the properties which he had been given files of and that he had never received a file of Krishna House. Jayesh had assumed that like Lao Tzu House, Krishna House may have been paid already in full.
Anando’s response was very emotionally charged. She insisted that she had given Jayesh the Krishna House file without question. How could she not have… of course! Osho didn’t turn his head to look at her but simply said, “Anando, go and get the file.” She strongly protested again that she had given the file to Jayesh already, with all the others.
Osho again simply said – again, not looking at her – “Anando, go and get the file right now.” Anando was hot and red-faced. She got up and left the room.
Osho asked Jayesh if there was anything that could be done to block the order immediately. Jayesh replied that a man who had helped in two of the other properties might be able to. But that he would have to drive back to Mumbai now to catch him before his sleep.
Anando returned in what Jayesh described as “full theater mode. She had the file in her hand and as she sat down, she slapped the file on the floor.”
Jayesh placed the new notice in the file and said to Osho that perhaps he should leave now as time was very short. Osho said yes.
Not really “a joke” as Anando describes her legal work, but it did get sorted out in time.
Another episode that is casually brushed aside in her book is Osho’s journey from Jamaica to Lisbon in Portugal during the World Tour. We were coming from Manaus where we had spent a couple of days enjoying the Brazilian rainforest. We landed there after just making it out of Uruguay in one piece. From there we flew to Jamaica. We had barely landed and were taxiing to a stop in Kingston when I looked out of the window and saw this little US Navy jet come cruising in. My heart sank. Sure enough, we had hardly arrived at the place we were to stay before the cops arrived to expel us from the country. There is only one 800-pound gorilla in that neck of the woods.
Anando writes, “From there we flew to Portugal. Somehow, somebody had arranged for Osho to be able to enter Portugal. We arrived….”
Of course, that “somebody” was Jayesh. Before “we arrived” there was what Shunyo calls in her book “a misunderstanding” – presumably, Anando’s public version of events – the reality of which was the following:
We registered the flight not to Lisbon, but to Madrid, in Spain. Jayesh explained to Anando on the phone that when she got onto the private jet, she should say to the pilots, “Please talk to me as we are approaching the Azores.” That this was critical.
At the Azores, you can change your final destination, not afterward. Anando was to tell the pilots only at that time to change the destination from Madrid to Lisbon. We were well organized to receive Osho in Lisbon, including limos – and the top floor of the hotel was booked. It had rooms for everyone and was very secure.
The Azores’ strategy was most important because we were looking to avoid another American-inspired reception and deportation.
Anando said she forgot.
Jayesh and Hasya were at Lisbon airport, and we landed to a not very friendly police reception at Madrid airport. The advance payment that Jayesh had paid – as is always required – was used up on arrival in Madrid.
Without any credit, the plane could not proceed. So, there was a huge scramble to get money transferred to the plane’s owners so that we could fly Osho from Madrid to Lisbon. Jayesh managed. But of course, any hope of staying under the radar had evaporated.
Anando again had that same gleeful smile on her face at Lisbon airport when we finally landed. Naturally, Jayesh wondered if she did not do the redirect because she really forgot or was it intentional?
When Hasya and Jayesh met alone with Osho after Osho’s bath, they shared the unfortunate travel story. He nodded his head slightly and then asked what was the next strategy for Portugal.
Hearing Jayesh recount this story reminded me of a time I will never forget. When I became involved in taking care of Osho, he was very comfortable on an existing set of medicines. All I had to do was to order them. On one occasion I didn’t order a medicine on time. It came from abroad and usually took about a month to arrive so I would normally order it six weeks in advance and on this occasion left it to five weeks.
You never knew with Osho, any minor change might throw everything out of balance… so I am really panicking as the days tick by, and the medicines have not arrived. Finally, I have to tell Nirvano that today, that medicine has run out…. I am so sorry…. I forgot….
An hour or so later Nirvano returned and said she had a message from Osho. “It was not that you forgot, it is just that you don’t care.”
Some things stay with you forever.
There are several other similar stories about this kind of sabotage, involving not only Anando but Neelam also. Perhaps for another time.
On one occasion, Jayesh was explaining to Osho about another round of sabotage.
This time involving both Neelam and Anando, which nearly prevented the new Buddha Hall roof from being ready in time for a planned visit requested by Osho.
He explained to Osho that when he would ask either of them about these efforts to obstruct this work, in some mysterious way, they would always say that they had no intention of creating any problems so it must be just a misunderstanding. Or, alternatively, they would simply deny it ever happened – so, whoever was making this accusation must be either wrong or crazy.
A soft nod was Osho’s response, and he added, “They both wanted you to fail.” Then, as always, he moved on to asking about what was happening on our property buy list… that Jayesh should not waste so much time…!
Maybe one last example, for now, will really help clarify something fundamental.
Jayesh was sitting on the stairs outside Osho’s room waiting for the secretaries’ meeting to start. He asked Anando how Avirbhava had responded to the message about money that Osho asked Anando to give her. This was a message that Jayesh described as “clearly from Osho and had quite some energy!”
Anando’s response to Jayesh was, “Do you think that I would really have given her that message?” She said that Avirbhava could easily think that Osho was crazy and then we would get no money.
This “secretary syndrome” mentioned above seems to go with the territory.
Sheela’s shenanigans are infamous, but before that Laxmi was also into this game. When Osho replaced Laxmi with Sheela, Laxmi continuously interfered in the work. Garimo described the essence of this situation as follows:
“As I recall it, one day, maybe it is now March 1981, Osho calls Laxmi together with Sheela’s group plus me into his room, and he talks to Laxmi in front of all of us. The gist of what he says, as I recall it, is that he has chosen Sheela and this group of young people to take care of the next phase in his work, that they are capable and will do well, Laxmi does not need to be concerned – and that she should not interfere. That she should let go. Rather, that this is now her time to rejoice in again being able to give her time to her own meditation, that she has worked hard for many years and now is the time to drop that work completely and to feel lucky, that it is a gift that she can now give her time for her own meditation. And he tells her, ‘Don’t miss.’”
Laxmi didn’t listen. She was busy doing politics all along…. Wanting to create “an Indian” Osho. Again, in Kathmandu Osho calls her, and again, in front of many people asks her what she is doing. She simply denies everything.
Zareen who was present knew exactly what had been going on. Zareen just could not believe anyone could brazenly lie to Osho – even in front of witnesses?
It doesn’t stop. Finally, in 1987, Osho sends Neelam to tell Laxmi she is banned from the Pune campus.
One possible way to understand this came from Vidya, one of Sheela’s women managers. She and Devageet happened to meet in a doctor’s waiting room in Pune in 1981 before the move to the USA. Otherwise, they would normally not be socializing. In the process of the conversation, Vidya stuns Devageet with the statement that Osho knows all about spirituality and enlightenment, but about ordinary practical things he doesn’t understand in the way women like her do!
In her book, Anando describes her time after Osho leaves the body, and in particular, what is the source of her problems. Of course, it is all Jayesh again:
“Others who had difficulty dealing with Jayesh also left, or were encouraged to leave, in the following years. Including, eventually, myself.”
But before that, she tells us, “For a while, I was busy with the many different areas Osho had left me in charge of.” Her areas were “publications and public relations” – and she was also responsible for the OSHOTimes. These were all happening in another building called Mirdad where Anando never worked. Let’s just say that for those who worked with Anando in what she called “The Lao Tzu Secretariat,” “busy” was not the commonest description of that period.
Anando continues:
“Then Jayesh sent me off to London….” She cannot even acknowledge that in 1994 Jayesh asked her if she would like to go to London where the international OSHO publishing office Osho had asked for was being established – and that yes, she said she wanted to go.
The next step in the expansion of Osho’s international publishing work was to move the headquarters from London to the US. Contrary to another secretary lie, this time by Neelam, Osho gave very specific guidance that his international publishing should not be based in Pune.
About this again she misleads the reader.
Not that now OSHO publishing was expanding into the largest English-speaking part of the globe, but “When this project fell through, Jayesh packed me off to Italy for a similar project.”
What? The project in Italy was to check out the possibility of creating a meditation resort in Europe. It had nothing to do with publishing. With that level of confusion, no wonder she writes, “I began to wonder what was happening.”
She lies again when she explains that “Jayesh wanted me to go straight to New York from Italy for an Osho International office there, but I said it was time for me to return to Pune.”
This was an invitation for her to be part of exactly the area Osho had suggested she be part of: International publishing. She refused and returned to Pune.
Of course, the people Anando had handed her Pune work over to, when she left for London two years earlier at the beginning of our international publishing expansion, had long since been taking care of that work. And beautifully, it might be said!
Anando’s version is that when she returned to Pune, “It became clear that the areas Osho had put me in charge of, I wasn’t in charge of anymore. Jayesh’s people had completely taken over and I felt powerless and shut out.”
It seems the issue of power is never far away. Not “how can I contribute,” but what am I “in charge of.” In the same sentence, Anando introduces us to a new group – those who are not “Jayesh’s people.”
Exactly the politics Osho refers to in the piece above where he describes the destruction of his first two communes.
Then she provides more of this victim talk by adding that “I didn’t have my office anymore – it had been taken over by Amrito.” I was not even living in India at the time, let alone using an office!
These resentful, rather pathetic, retrospective comments are strangely different from Anando’s public comments at the time. Compare what she said above about the Inner Circle with what she wrote shortly after resigning:
“Although I am no longer a member of the Inner Circle, I have absolute trust and confidence in the way it is working, and I am sure Osho would be thrilled with what is happening with his work in India and worldwide.
“I am not part of any trust or foundation associated with Osho, and I have not been involved in the Inner Circle, for almost a year. I decided ten years was long enough, and seeing that almost everything on Osho’s list of things to do after he left had been accomplished, and the rest were well under way, I felt totally relaxed to step aside from this work. In this I am not alone, others still very much involved in Osho’s work have done the same.”
Is anything she says true?
In an English OSHOTimes interview in 2004 for example she explains, “I remember when the Basho pool project was finally finished – and it has been a real pain in the neck, that project, taking years to realize…. When Osho was told it was finally done, he said, ‘Very good. And now you find the property for the new auditorium.’”
Again, a fantasy conversation: The purchase of the property for the Basho pool project didn’t happen till October 1991, 20 months after Osho has left the body! The renovation project was “finally finished” of course even later.
The whole point of making up stories like this is for Anando to let the reader know how closely she was involved in significant events of the time. The reality of course is quite different.
As Anando herself explained to the German OSHOTimes below. This work was done by Jayesh, and Anando had absolutely nothing to do with the expansion of the Meditation Resort. In fact, her last involvement in anything related to “property” was much earlier and ended rather pathetically, as described above.
In that interview with the German OSHOTimes around the same time, Anando was asked about the development of the Pune campus when Osho returned after the World Tour in 1987. “When you were back in Pune, did you get very clear instructions from him on how to proceed there?”
She replied:
“Such instructions were primarily given to Jayesh.”
And about Osho’s plans for later developments in 1989, she said, “For his plans for the further expansion – the new buildings and the new auditorium – he later commissioned Jayesh. And basically Jayesh executed everything exactly.”
She explained how Osho “worked on it with all his energy for the last nine months that he was still in the body.” And that “In those nine months he lined up everything, the entire new resort.”
She was then asked, “And he dictated all the instructions to you like that?”
“Yes, and many things he assigned to Jayesh.”
Actually, “No.” Osho didn’t dictate “all the instructions” to Anando for “the entire new resort,” as she is implying. It is not that “many things” were assigned to Jayesh — the whole job was assigned to Jayesh and not to Anando!
Anando then describes how she realized she needed to earn money to live. Exactly the message from Osho she had described earlier giving to everyone else in Buddha Hall – about needing to be self-sufficient.
Again, her account is not true – and is also deceptive.
She writes, “In fact, he [Osho] dictated a message for me to read out in Buddha Hall shortly after the Inner Circle had been set up, when he was changing the concept of commune to resort.”
In fact, the different aspects of the message were given to Anando, Neelam, and me, which we three delivered to everyone in Buddha Hall as Osho had asked. The essence of that meeting was addressing exactly the same as Anando’s situation after she returned from London. Everyone living and working at the Meditation Resort needed to be self-sufficient and not be financially dependent on the commune as had been the case in the past.
As Neelam quoted Osho as saying, “Economic dependence takes out some dignity and grace from the man.” That dependency, Neelam continued, quoting Osho, “was very sad to see” and that people had “lost their dignity and grace, and that comes when we are not dependent on anybody, and we are working out of our joy, out of abundance, out of our love for Osho. And that has something very different quality which he would like to have it here.”
Yes, a few people would be needed for the continuity of essential functions for maintaining the Meditation Resort. Anando had no particular skills, or enthusiasm to learn any, that would have qualified her to stay at the Meditation Resort permanently on support. So, like everyone else, she would need to do exactly what the message in that meeting proposed. To earn money and come to the Meditation Resort whenever possible.
As Anando relates Osho’s message to everyone: “’Some people will stay, but it doesn’t mean that they’re more important, that they have any spiritual hierarchy. They are just caretakers. They are staying to do the essential work. That’s all.’ He made it really clear there is no spiritual hierarchy at all.”
The words she quotes verbatim in that message dictated to her from Osho to read out are again fabricated.
The recording of that meeting is a public record.
However, the essence of her description is correct. But now that it relates directly to her own situation, that essence is all forgotten. Even though she writes, “I was completely dependent on the commune as I had no money,” she also writes that “Osho had invited me to live in Lao Tzu (which was the house where he stayed), and I had expected to live there forever.”
Unbeknown to Anando of course, this question had been addressed as a finance issue with Osho. Shortly before leaving his body, Jayesh asks Osho if there is any model that Osho wants for taking care of his household team. Jayesh describes this as a “vivid memory” of Osho’s strongly voiced response, “No.” That they all were making the same work contribution as many others – that it was connected to his body did not make it special. That doing anything more for them would interfere with their re-learning to take responsibility for themselves.
And how did she see herself fitting in with her own message? Or filling an essential function so she could stay?
She writes, “I realized I could stay hidden away in Lao Tzu House as Osho’s mysterious ‘medium’, or I could live my life. I decided it was better to be just a normal person. Still, it was uncomfortable being out of the loop on everything and not having anything to ‘do.’”
What? That was exactly the situation that Osho addresses in the message Anando, Neelam, and I were asked to convey to everyone.
At no point does Anando show any interest in any aspect of the work. Her past work experience wouldn’t have made her a natural for building the new Meditation Resort. But just imagine how much room there is to contribute to publishing the words of history’s most prolific non-fiction author! And Anando is “uncomfortable… not having anything ‘to do.’”
Does she even for a moment express any gratitude for all those people who transformed OSHO publications from the situation in the 1990s when she passed her publications work on to the Presidium – when basically no one would publish Osho?
Today, by contrast, Osho is an international publishing phenomenon.
There are about 3000 existing publishing contracts, including with some of the biggest names in that industry, in about 60 languages! No. This is not worth mentioning. What is important is who is in charge of publications and whether they are “Jayesh’s people.”
Linked below is a summary of the expansion of the availability of Osho’s talks since that time in the early 1990s. (reference 4)
If Osho gave her “public relations” to take care of, then is she happy that today in India Osho is read in the press by literally hundreds of millions of people a year? Not even a mention.
So, instead of paying attention to the message she had been asked to deliver to everyone in Buddha Hall, Anando describes how she just assumed that she would be able to stay in her room forever on permanent support without any obvious essential function. Hey, who doesn’t? There are plenty of applicants for that slot!
What inevitably comes to mind is a guidance from Osho to us all. That the moment we think the work owes us something, our journey is over.
As was clearly explained to her in that original email from Garimo, “In our view your book reflects a complete mischaracterization of how Osho arranged for the continuity and expansion of his work, ignoring the fact that this was done through Jayesh, not Anando.” And “You were not involved in any of the practicalities of fulfilling Osho’s long list of projects for the expansion of the Pune campus.”
All of us who had been working in Osho’s household had to find new work. We all needed to learn whatever the work needed. It wasn’t a matter of being “in charge” of some area, but actually rolling up our sleeves and as Anando herself explained to everyone in Buddha Hall, “staying to do the essential work.”
And Anando then tells us, “I thought, ‘Well, I can share meditation and relaxation and anti-stress techniques.’ So I started creating groups, first giving them in the Pune Multiversity. Then, as people invited me, I started to travel a bit with these workshops, and they went very well.”
By contrast, Garimo, who was overviewing the OSHO Multiversity department at that time, remembers this very differently. She recalls that when Anando returned from London she was a bit adrift and was given the opportunity to receive some individual sessions and participate in some of the therapy groups at the Multiversity. At Anando’s request, and as a way to help bridge her into a new direction of work, she was then invited to be trained in some Multiversity techniques she felt in tune with, such as “Self-love” and “Family Constellation.” Besides contributing to the Multiversity, she expressed that she would then be able to use it for her own livelihood when needed as well – and that this gave her a new direction.
Garimo also remembers that at this time Anando started gathering the material and started writing one of the big books Osho had specifically asked her to write about the components of his vision, the “Philosia” book. Anando was given carte blanche to spend as much time as she wanted on that, as part of her work-as-meditation, in a small private office without distraction.
Compare that with Anando’s description. She writes, “I found a tiny office above the toilets and just hung out there.” So, she was given a private space so she could spend her daily six hours of work-as-meditation on her book – and what she did was just hang out?
Her free therapist training to help her become self-sufficient is not mentioned in her book.
She just “started creating groups.” She also fails to mention that when she and Shunyo were finally all trained up by the OSHO Multiversity, and were able to again earn their own living, Jayesh put a considerable sum of money into her bank account to share with Shunyo once Shunyo had her own account, to help them both get started!
During this same period, Anando also describes how she now “felt uncomfortable in the Inner Circle meetings and resigned.” She adds that she is “not particularly proud of how I let all this happen, but to be honest I didn’t see what was really happening–the bigger picture–until much later.”
So, this long trail of lies and dishonesty is “the bigger picture” she is now able to share with us?
By now, I am sad and disgusted. Disgusted? Yes. Anyone can make mistakes about events so long ago, but to invent a whole nighttime cabaret around Osho, just to support a fantasy of self-importance…? All seemingly done to project a persona of believability to express her rage about “the men” and particularly Jayesh, “taking over” – views she specifically shared with others at that time. Which included that statement mentioned above: “I have fought him for a decade and now I know that I can’t win. If I can’t win, then I quit.”
She seems to have no concern for the damage all this unconscious dishonesty can do to Osho’s work.
She dedicates her book, “with so much gratitude” for how, at the end of the book, she now describes her current situation: “I feel truly blessed by existence.”
How can this gratitude co-exist with all this unconscious sabotage? Such that she now feels “truly blessed by existence”!
And Sad? Yes. Because as Anando quotes Osho explaining:
“This has to be very clearly understood: that whatever I am saying to one person, everybody has to look within himself to see whether that is applicable to him also…. What I said about Anando is just symbolic – you all have to ponder over it.” (reference 2)
Why would she spoil so many beautiful experiences she shares in her book that everyone can benefit from… that we can all “ponder over”? Just to create an aura of self-importance and perhaps fame, in order to express her rage at how Osho didn’t fulfill her expectations?
In the preface to her book, we are told about the ambiance of the original interviews from which the book emerged: “Just being in the present moment,” something “people who have lived in the presence of Osho for many years understand very well.” An atmosphere “where all things seem to happen effortlessly, without any particular reason. This is what Lao Tzu called ‘Wu Wei’ – doing without doing, action with no action.”
Practically an enlightened event it seems! With just one problem: as Anando’s own words reveal, this whole episode does have a “particular reason.” Which can’t be camouflaged by what Osho has called out many times: “esoteric bullshit.’
Finally, the fact that neither Anando nor Neelam knew that every night I slept in Osho’s room appears to have given the secretary’s ego – and the magic mind that seems to go with it – the space it needed for creating a fantasy special persona.
Even when confronted with the facts, it would have been so easy for Anando to drop the publication of this book in its present form as we had suggested – and were willing to talk over with her. Then no one would need to know about her lies.
What is so telling is that her rage at Osho’s failure to satisfy her desires about her own role in the future or his work was too much. She has now chosen to attack the people taking care of Osho’s work, in exactly the way Osho anticipates.
Linked below is a summary of the results of that work of making Osho available, to which Anando contributed so little – and expressed even less gratitude to those who did.
It is choiceless that this review is made public. Its length is certainly not driven by the relatively small exposure of Anando’s book, but for history. It is really important to shine a light on the troubled state of her mind for the past 32 years, reflected in the many outright lies and the deceit in her book. I have shared the most obvious examples, but for sure not them all!
Anando is now in her seventies and these events regarding Osho’s proposals for his work are decades past. However, the same mind seems clearly unchanged, and still reflects her insatiable unconscious appetite to damage what she “can’t win.”
END
References
1. Osho, Joshu: The Lion’s Roar, Talk #2, Ruined and Homeless – You can read the complete talk HERE
2. Osho, Hyakujo: The Everest of Zen, with Basho’s Haikus, Talk #2 – The Great Pearl
3. Emails between Anando and the OSHO Presidium
4. Making Osho Available Around the World – Feb 2022


Books covering this same period:
Diamond Days with Osho: The New Diamond Sutra
By Ma Prem Shunyo (In this Wiki: Diamond Days with Osho and My Diamond Days with Osho)
Osho The First Buddha in the Dental Chair
By Devageet (In this Wiki: Osho: The First Buddha in the Dental Chair)
(Available as a Kindle eBook)
Osho: The Buddha for The Future
By Maneesha [1974 to Osho’s arrest in 1985] (In this Wiki: Osho: The Buddha for the Future)
(Available as a Kindle eBook and an Audiobook)
A Passage to America
By Max Brecher (In this Wiki: A Passage to America)
These will be available soon:
Osho: Twelve Days That Shook the World
By Maneesha [From Just before Osho’s arrest till he waves goodbye to America.] (In this Wiki: Bhagwan: Twelve Days that Shook the World)
Osho: One Man Against the Whole, Ugly Past of Humanity
By Maneesha [Leaving USA to Pune – plus leaving the body and major Pune changes.] (In this Wiki: Bhagwan: One Man Against the Whole Ugly Past of Humanity)
You can also watch the complete 1989 Buddha Hall meeting below:
(In this Wiki: 1989-05-19 General Meeting Buddha Hall (film))


Sangeet replies to Amrito's article

Published 2021-04-21 on Facebook by Sw Chaitanya Keerti

I’ve just read Amrito’s preachy, defensive, and rather outrageously nasty “review” of Anando’s book in the online Osho Times. Anyone who’s read Anando’s book will know it’s a collection of memories, like so many other books written by the first generation of sannyasins. Why anyone should find that threatening is beyond my imagination. People have read these accounts with enjoyment and warm reminders of their own experiences with Osho.
I find it very ironic that Amrito should be so self-righteous, when he, along with Jayesh, Niren, and no doubt a few others, submitted a forged will allegedly by Osho in a legal proceeding after Osho’s death. That document claimed to give ownership of all of Osho’s work to a non-profit Jayesh personally controlled. At least four experts have sworn that the signature on the “will” was actually a copy of a signature that appeared on an Osho book in the 1970s. Osho’s signature had always changed through time, and this was particularly true in his last illness. It’s mind-boggling that anyone would think they could pass off such an old signature as one from 1989. To this day, Amrito and his co-conspirators remain unrepentant. I’ve asked myself many times: if Osho gave all the power to Jayesh, as they claim, why did they need to forge a will?
One of Amrito’s complaints now is that Anando corrected some text in her book from an earlier draft. Seriously? None of us has a perfect memory of events over 30 years ago. Anando’s willingness to discuss and correct her memories seems admirable to me. Will Amrito write to correct all the errors in his recent account?
Why, I wonder, is Amrito so threatened by the idea that Anando had a special relationship with Osho? Laxmi, Deeksha, Sheela, Garimo, Anando, Neelam, Devageet, Amrito, Shunyo, and many others had special relationships with Osho. So what? In fact, when Maitreya died and Osho declared him enlightened, Osho said something about us not knowing who has the most special relationships with him. Thirty-two years after Osho left the body, why should any of us be jealous, competitive, or squabbling about that?
Of course, as we read on, we find a possible answer. It’s all about power. Amrito projects a misogynistic attitude toward women onto Osho, in order to claim only men have power over Osho’s work. (Where have we heard that one before?) Amrito uses an Osho quote about women and jealousy to support his perception. Yes, Osho hit women about jealousy, as he hit men about many things. Usually, he just hit all of us together. He hit women in that instance so we could see how we were making ourselves miserable. I was in Pune when the whole “women and jealousy” issue was up, and though it was painful, I have always been extremely grateful to Osho for helping me see how I harmed myself that way. Does that mean that Osho had a judgmental and condemning attitude toward women? No way! Those aren’t Osho’s feelings.
Ironically, it was Amrito who went to Osho and asked him not to make Anando and Shunyo leave Lao Tzu at that time. I understood that both Anando and Shunyo saw the truth of what Osho said and their relationships with Osho returned to normal. And that was nobody’s business but theirs.
Yet Amrito goes on and on about Anando and power, when all she’s done for many years is run groups and write books. Why, why, why are you so threatened, Amrito?
The stories of Anando’s alleged mistakes from ancient history are also amazing, considering all the allegations of forged documents, power grabs, and Jayesh’s attempt to legally control all of Osho’s work personally. Talk about a double standard!
I also think it’s significant that Anando’s book was published some time ago, and the folks at OIF were sent a copy of the manuscript before that. Why are we hearing about these far-out claims now? Is it because of Neelam’s recent death so that she is no longer here to refute these allegations? Hasya, Kaveesha, and several others who could have refuted these allegations died years ago. Recently, Neelam left her body, and suddenly these outrageous ideas come out of the darkness.
Again, why are you threatened by Anando, Amrito? You’ve got power; you, in the form of OIF and/or other entities, have got or had millions stashed in offshore accounts, so what is it you want? People have known about the money in the accounts for years, but they don’t want to get down and wallow in the mud with you. It’s like when people told Osho some others were stealing books, Osho suggested putting up a sign saying, “Steal this Book.” “Steal the money,” Amrito, if that’s what you want to do, steal power. Many of us really don’t care. But please keep your vituperations for private conversations with those who are interested in hearing them. Leave the rest of us to enjoy each other and to enjoy reading each other’s memoirs.
And now to address some little “memory gaps” of Amrito’s. I think it’s important to set the record straight. Amrito claims that Osho refused Anando as a caretaker in late 1989. At that time, I lived and worked in Lao Tzu. There was a room in what had been intended as part of Osho’s library where Anando had her desk and held meetings. I, the joke guys, Anando’s secretaries, and others, worked there too. Amrito spent quite a bit of time on the computer there, hanging out, or doing whatever he was up to. Anando and Amrito used to have a lot of arguments there. In fact, they drove the rest of us crazy, and we wished they would take it around the corner to Anando’s room.
At one point the focus of the arguments seemed to be about Anando acting as a caretaker. Amrito kept saying that Osho wanted her to come back, and she refused at first, saying he was Osho’s physician and could take care of it. At some point she did go back. Anando and I weren’t on good terms at that point, so I never discussed it with her and don’t know the details. I do know that Anando accompanied Osho to Buddha Hall every evening, which indicates some kind of caretaking role during that whole time.
Another interminable topic of argument was about what Osho had told them to do. Clearly, they were both talking with and receiving instructions from Osho, but they didn’t seem to hear the same things. This happened so often that I began to wonder if Osho was intentionally giving them different instructions until they stopped the competition and figured it out. Who knows?
The last point about the office is that Osho insisted that a direct phone line between his room and Anando’s desk be installed during this time. The instructions were that no one except Anando was to answer it, and that included Amrito. When it rang, we were to go find Anando, wherever she was, and bring her back.
But the most significant point for me was that after Osho left the body Amrito approached me. This was a surprise, as we really didn’t like each other (even then!). I, somewhat naively, thought this was because he was saddened by Osho’s death and was talking to anyone who would listen. So Amrito launched into a tale of how the night before he died Osho told Amrito to go to Anando and tell her that he, Osho, was leaving the body the next day and wanted her to sit with him through the night. Amrito claimed he went to Anando, but she said Osho was always saying that and she wouldn’t go. So, Amrito told her that Osho had said himself that he was leaving the body. Then Anando went, and, sure enough, Osho left the body the next day.
The other remarkable thing Amrito said was that as Osho was dying Jayesh was waiting, outside the door. Osho hadn’t asked to see him. That account was later amended to say Osho had sent for Jayesh and left Jayesh his dream (just as he supposedly left Jayesh control of all his property in the forged will). Amrito admitted to me that Osho didn’t ask for Jayesh, which makes the later story unlikely. I believe Osho left his dream to his people to carry on. His last words weren’t about power but about love, for those already there and those to come. The last thing Osho said was that Anando would be his medium, but it seems Amrito and Jayesh would like to forget that. I can see why.
Many years later I heard that Jayesh and company had objected to a draft of Anando’s most recent book, claiming that she wasn’t with Osho on his last night. I managed to get a message to Anando, telling her what Amrito had told me at the time, and asking her a few questions. She confirmed that Amrito was now claiming that Anando wasn’t there at all that night. She also said Amrito had never come to her with a message from Osho as he had claimed. She was already on the regular schedule to do night-time caretaking. She went as usual, and Osho never said anything about leaving his body the next day.
I was puzzled. Why would Amrito go out of his way in 1990 to tell me that Anando was in the room at Osho’s request and now claim that she hadn’t been there at all? It struck me then that the point of his first story might have been to claim that Osho had predicted his own death, so there would be no reason to suspect that anyone had sped up the process. And of course, I didn’t suspect it at the time. It was only after the doctor they called in to confirm Osho’s death expressed concerns that I began to wonder.
When I heard that Amrito is now insisting that Anando wasn’t in the room the night before Osho’s death, I began to seriously consider the idea that Osho might not have died naturally, as many have been suggesting. Otherwise, why lie? And one of Amrito’s versions is clearly a lie.
Sadly, the reality is that we’re not likely to ever know, or at least be able to prove, the truth, so there may not be a point in expending too much energy on it now. Personally, I’d rather focus on meditation and enjoying life. On the other hand, I wanted to put things that maybe only I know about on record for the future. I’m hoping others will do the same, and not let this kind of slander of Osho stand. For example, if Anando was with Osho on the night of January 18, what was Amrito up to? I’ve heard various stories that Amrito was out drinking till 1 or 2 in the morning that night. One version said he was in Jayesh’s office drinking with Jayesh. If any of that is true, then he not only wasn’t with Osho, he wasn’t available in case Osho needed a doctor in the night. But I don’t have personal knowledge of this; maybe someone else does.
Did Amrito tell his stories about Anando and Osho to anyone other than me in 1990? Did Anando tell anyone at the time that she was with Osho that last night? She told me on the steps in Lao Tzu. I suspect there are a lot of bits and pieces people know and haven’t thought about in years. Maybe we can collect these memories online and leave a cleaner record for the biographers to come. I think that’s only fair to Osho.
Meanwhile, I’m hoping the Osho Times will go back to sharing awareness and not hate. We would all be deeply grateful.