Over 600 discourse transcriptions published and translated in several the book of children osho pdf. Indian and later international press, although this attitude became more acceptable with time. In 1970 Rajneesh spent time in Mumbai initiating followers known as “neo-sannyasins.
During this period he expanded his spiritual teachings and through his discourses gave an original insight into the writings of religious traditions, mystics, and philosophers from around the world. After his deportation 21 countries denied him entry, and he ultimately returned to India, and a revived Pune ashram, where he died in 1990. His ashram is today known as the Osho International Meditation Resort. By Rajneesh’s own account, this was a major influence on his development because his grandmother gave him the utmost freedom, leaving him carefree without an imposed education or restrictions. 15, leading to a preoccupation with death that lasted throughout much of his childhood and youth. In his school years he was a rebellious, but gifted student, and gained a reputation as a formidable debater. However, his membership in the organisations was short-lived as he could not submit to any external discipline, ideology or system.
Asked to leave after conflicts with an instructor, he transferred to D. Jain College, also in Jabalpur. Having proved himself to be disruptively argumentative, he was not required to attend college classes in D. Jain College except for examinations and used his free time to work for a few months as an assistant editor at a local newspaper. Jabalpur, organised by the Taranpanthi Jain community into which he was born, and participated there from 1951 to 1968. He resisted his parents’ pressure to get married. Rajneesh later said he became spiritually enlightened on 21 March 1953, when he was 21 years old, in a mystical experience while sitting under a tree in the Bhanvartal garden in Jabalpur.
A popular lecturer, he was acknowledged by his peers as an exceptionally intelligent man who had been able to overcome the deficiencies of his early small-town education. He criticised orthodox Indian religions as dead, filled with empty ritual, oppressing their followers with fears of damnation and the promise of blessings. Such statements made him controversial, but also gained him a loyal following that included a number of wealthy merchants and businessmen. These sought individual consultations from him about their spiritual development and daily life, in return for donations—a commonplace arrangement in India—and his practice grew rapidly. After a controversial speaking tour in 1966, he resigned from his teaching post at the request of the university. When in 1969 he was invited to speak at the Second World Hindu Conference, despite the misgivings of some Hindu leaders, he used the occasion to raise controversy again, claiming that “any religion which considers life meaningless and full of misery, and teaches the hatred of life, is not a true religion.