Osho’s Redefinition of Spirituality: A Necessary Paradigm Shift to End Religious Conflicts in India

Abstract

Religious system as ethical, social, political and economical is indispensable element for human society. Religious pluralism is characteristically Indian because India is the cradle for many native religions. During its millennial history, India has embraced and assimilated various foreign religious traditions. Thus, religious tolerance has become a much-appreciated of its heritage. It was believed that differences among various belief-systems would never be a cause for tension, misunderstanding, conflicts, and violence. Whereas for the past few decades, they have become the context for religious riots while they are employed as tools by extremist religious groups for their personal, communal and political gains. India’s religious pluralistic context can´t be done away with at any cost for it has been enjoying good reputation for it from all other countries. This article, drawing inspiration from Osho’s hermeneutics of suspicion, makes an attempt to present a paradigm shift in the foundational principle of spirituality, a shift from old paradigms of religions to a new paradigm of spirituality. This paradigm shift is characterized by several necessary leaps that constitute the core of this new spirituality. In my opinion, the new Existence-based spirituality would make religious environment still richer whereby peaceful coexistence of all religions be possible.

Introduction

Many predicted that religions would disappear at the wake of the 21st century due to rapid growth of science and modern civilization but it did not happen. However there were a few thinkers, such as Sri Ravi Shankar, Jiddu Krishnamurthy, Juggi Vasudev, and Osho who propagated a profound change in understanding religion and discarding unhealthy religious elements.

Religion in itself is good. It has contributed a lot for the good of the humanity and continues to play a vital role introducing changes in the lives of many people. Especially it has done a remarkable service in giving hope to the weak and the suffering. However, humans were never at rest on account of this fundamental human phenomenon. Misunderstandings, tensions, conflicts, violence, and wars were unleashed in the name of Religions in the history of mankind and at times religions became the breeding chambers of violence. Religious violence is perpetrated by religious fundamentalists on the grounds of religious texts, doctrines or dogmas, cults, gods & goddesses, religious institutions and precepts. Sometimes it becomes a reaction to the above-listed, when they become oppressive structures.

Religious conflict can be two types: conflict between religions and conflict between the religion and the state. The first type of religious conflict is common in those countries where there are multi-religions and the second type is widespread in those countries or states whose religion is single. India suffers religious conflicts in either ways. It is a curse in general and a setback for democracy and secularism as well. In a survey document entitled, “Global Restrictions on Religion Rise Modestly in 2015, Reversing Downward Trend,” Pew research centre for religion and public life in 2015 declares that India is the fourth worst country in the world for religious violence. Religious attacks carried out in India, hate-speeches and irresponsible religious comments of political leaders of BJP Party and its allies after the formation of its government in 2014 are proofs to the above-mentioned survey report.

What is the real problem in India? And why is it unable to stop religious violence? Behind the general factors such as illiteracy, poverty, and unemployment which favour to perpetuate religious violence, religious diversity, though it seems to be a quite simple and a common phenomenon, has been the most basic, sufficient and pregnant ground for religious violence in India. But violence could be eliminated by adhering to a healthy religious spirituality. Hence, there is a need for a paradigm shift from old, sickening, and extremist spirituality to a new, true, and healthy spirituality. Osho’s reinterpretation of spirituality is a good paradigm shift which might safeguard the spirit of secularism guaranteed by the Constitution of India.

Religious Pluralism and Violence in India

Generally religious violence is incited on two ideological grounds, namely political and religious. Religious violence on the grounds of different religious ideologies is common in many countries. For example, religious conflict in countries, such as Nigeria, Myanmar, Bangladesh, Pakistan, Afghanistan, Kenya, Somalia and India is due to differences in religious ideologies. Religious pluralism in India is more complex and at the same time vibrant, because of its many native and foreign religions, such as Hinduism, Buddhism, Jainism, Zoroastrianism, Sikhism, Islamism, Judaism and Christianity. However, the high sensitive context for religious violence in India is not the same as in Europe and America. European and American context of religious violence is mostly due to grudge and retaliation. They reap the payback for organizing overseas military operations over religious and cultural sectarian terrorist groups around the word, such as Boko Haram, ISIS, Taliban, and Al-Qaeda. Hence religious violence in Europe and America is based on political grounds. India’s context for religious violence is something different and peculiar. It is related to clash between domestic religions and between extremist religious groups.

Religious diversity is one of the defining characteristics of secular India. Hence, religious pluralism and tolerance are India’s pride. The trace of India’s religious maturity and its heterogeneity regarding religion dates back more than three thousand years ago. Yet behind all the beautiful stories of different religious communities living together, adapting the aspects of one another’s customs and practices, and even sharing the religious festivals, there have been traces of religious violence. In ancient India, though there were religious conflicts among Vedic Hinduism, Buddhism, and Jainism, but they were labeled as healthy ones. It was said that those religions competed with each other in defending their doctrines so as to have more followers. But later on, hatred among these religions became a real issue, when Hinduism (from 7th to 12th centuries, A.D) persecuted Jaina and Buddhist communities.[1] This age-old story of religious violence was fuelled by the historical partition between Hindu-majority India and Muslim-majority Pakistan in 1947, and also by the rise of Hindu nationalism in 1990s.[2] The invasion of Mughals and British colonization were the two historical events which contributed to the formation and domination of the ideology of ‘Hindu Nationalism’ as opposed to Secular Nationalism endorsed by Jawaharlal Nehru.[3]

Even though politicization of the religionized ideology ‘Hindutva’ is said to be the recent incitement for religious violence, primarily the impetus for religious violence in India is religious fundamentalism. Almost all religions in India have had and are still having the tendency/inclination to be associated with some fundamentalist elements. Hindu nationalism, Sikh separatism, Christian Evangelism, and Islamic extremism are driving forces behind periodic outbreak of religious violence in India.[4] All these perverted ideologies come from the misinterpretation of the fundamentals of religion, such as creeds, dogmas, belief-system, cults, priests, religious authorities and religious precepts.

Causes for India’s Religious Plurality

There had been five major causes, such as geographical distance, ethnic diversity, diverse faith or spiritual experiences, Mughals’ invasion, and finally British colonization. However, in the 21st century, to talk about Mughals’ invasion and British colonization are irrelevant. The differences arising out of geographical distance and ethnic diversity can be sorted out by means of technological and cultural globalization. But the phenomenon of religious pluralism remains to be a long-standing challenge.

Religious pluralism is basically doctrinal oriented. Spiritual experience is individual and personal one, while doctrine is developed out of communal spiritual experience.[5] Doctrinal difference becomes ideological difference when intolerance grows among religions, and religious conflicts in general are anchored on ideological differences. Osho questions the authenticity of the existing religions on the same ideological ground. For Osho, the reason for religious pluralism is simply the failure to see the essence or the centrality of religion. Thus, the principal cause for religious conflicts is not to grasp the lifeblood of religion.

Some might argue from different perspective and defend the political ideologies as the cause for religious violence in India. Political reasons cannot be the cause because they are very recent development in the history of religious violence in India. The cause for religious conflicts in India stems from religious pluralistic context. Therefore, if the doctrinal differences are sorted out and individual spiritual experience is given its importance, all other contextual hurdles can be handled effectively for believers’ better coexistence. Now the question is: Can the context of religious pluralism be changed? If not, can we find a common ground to maintain harmony and to assure a peaceful co-existence to all Indians? Changing the context is not possible at least now because India is still religiously fundamentalistic. But Osho sought and propagated the possibility of creating a single spirituality and thus, a single religion. He questions: Why there must be many religions? Why can’t there be one single religion when actually there is one single science?[6] Or in other words, when there is one science for outer reality, why cannot there be a single religion for the inner reality of man? It is a very logical and peculiar question which no one ever asked. This question invites the mankind to think differently and puts him back on the right track towards the ultimate foundation of all religions. Osho foresees the sure possibility of setting up a true religion by forging away at foundational change in spirituality.

The Foundation Principle for True Spirituality

Pseudo-religions or Pseudo-spiritualties[7] have belief-system, creed, dogmas, cult, religious commandments, etc., as their foundational principles. They are ignorance-oriented, fear-oriented, greed-oriented, logical, calculative, and cleverness-oriented,[8] whereas the true spirituality is Existence-oriented. Existence without any qualification as human existence, animal existence and so on, is the foundational principle of true spirituality. Thus, anything that is existent is respected so as to create cosmic existential consciousness.

Why should Existence be the foundational principle for true spirituality? How can it be a common ground for all religions for their peaceful co-existence? First of all, it is Existence that is prior and most fundamental to everything else. Secondly, true spirituality as inner science moves towards Existence, the life. Thirdly, as Osho says, Existence is spaciousness which is bountifully spacious for creativity and productivity. Existence gives infinite spaciousness with no boundaries, accessible for infinite possibilities.[9] Fourthly, Existence is positive and therefore, no negative thought and action can come from it. Finally, Existence is freedom having two functions: first aims at liberating people from all pseudo-religions which kept them slaves and isolated from oneself and from others as well and the second aims at enhancing Existence.[10] Osho registers, “To me, there is no god other than life itself, and there is no temple other than existence itself. Then everything becomes a divine celebration.”[11] Existence has to be the point of departure for religious unity, for paradigm shift in religion and also for the creation of true and universal religion of enlightenment, a spirituality suitable for India. Thus, foundational principle cannot be a concept or name of god, a creed, a belief-system, a code of worship, a cult, a dogma or not even a founder of religion. All these cannot be unifying principles because on account of these, people are divided in the world, especially in India. For example, in recent years the ban on cow slaughtering has become a contentious issue for it is considered to be holy by some Hindus.

The Paradigm Shift

The term, “Pseudo-religion” is a framework consisting in a set of ideas, theories and assumptions of old religions as major paradigms. The old religious paradigms are belief-systems, dogmas, creeds, commandments, gods & goddesses, cults, institutions, priests, temples, and many more. The new paradigm for true spirituality and thus true religion is Existence itself. It is a common ground and a foundational principle on which true spirituality can be anchored.

The BJP and its religious allies also put forward a new paradigm shift called Hindutva. Hindutva is argued to be a cultural nationalism. And BJP tries to redefine it as Indian culture and heritage.[12] But analysts say that Hindutva is connected to Hindu nationalism rather than cultural nationalism. If Hindutva refers to that which is Hindu than Indian, consequently it is bound to exclude the rest of the religions in India. Ipso facto, it cannot be the proper paradigm shift to foster harmonious co-existence of all religions in India. Hindutva may favour uniformity but not unity. In other words it aims at one nation, one culture, one people, and one leadership based on Hindu religion and culture.[13]

Why Paradigm Shift?

Indians are known for their religiosity in every aspect of life. “Spirituality is indeed the master-key of the Indian mind; the sense of the infinite is native to it.”[14] Indian religious consciousness has evolved to a remarkable degree through a long standing history of spiritual life lived and transmitted by our ancestors. Until the beginning of 20th century India had been promoting a centripetal spirituality whereby the center of all religions was consciousness. Whereas for the past few decades the religions, including Hinduism, have adapted centrifugal spirituality, a mode of spiritual progression in which religions move away not only from the Centre “the consciousness”, but also from one another through their fascinating false ideologies. There is no room for converging point among the current religious ideologies stemming as Hindu nationalism, Sikh separatism, Christian Evangelism, and Islamic extremism. It is imperative that we reverse the process from centrifugal to centripetal. In fact, the paradigm shift aims at the convergence of different spiritualities to the primordial Centre – Existence. This article highlights the paradigm shift which comprises of several leaps. They are as follows:

1. The Leap from Intellect to Intelligence

A leap from intellect to intelligence is necessary to understand the profundity of Existence. Intellect is not the same as intelligence. Intellect is past-oriented, calculative, logical, and methodologically scientific inasmuch as it involves dissection and analysis. It can grasp Existence only at the abstract level. It is very easy to indoctrinate the people who live at the mind level to get involved in religious riots. Dogmas, creeds, and precepts are the products of the intellect. Hence, it is the intellect that divides religions and discriminates people. In fact, mental existence is the lower level in the ladder of the hierarchy of Existence; whereas intelligence, being paradoxical and synthetic, strives to uphold realities as whole. Existence needs to be seen as whole and not parts. Intelligence enables people to perceive the underlying principle of unity in every reality and appreciate it. It is in the wholeness there lies beauty, life, and grace.[15] Where there is intelligence, there is understanding of Existence, unity and collaboration. A man of intelligence (of true religion) always aspires for things of higher value and works for unity and common good. India desperately needs a religion of intelligence not of intellect to uphold secular values.

2. Leap from Mind (Meditation) to Mindlessness (Dhyana)

Mindlessness is “dhyana” which refers to the state of awareness, consciousness, freedom, and spontaneity. It means transcending the dictates of the mind, heart and body so as to contemplate and remain in profound “stillness.”[16] Osho recalls the words of Daiten, a Zen master: “You are life – eternal life, you are existence – eternal existence; you are pure no-mind.”[17] The true religion advocates “no-mind-existence.” It means not to subject ourselves blindly to mental products, such as creeds and dogmas. All isms such as, Atheism, Theism, Hinduism, Islamism, Communism, Marxism, Buddhism and Christianity are the products of the mind. People are divided by these isms and their creeds and religious practices.[18] But on the contrary while transcending the mind, one can witness to the ultimate reality of bountiful Existence, which is the core, the beginning and the summit of the true religion. This is the source of new dawn of bliss, blessings, love and compassion. The realization of the truth of Existence frees the mind from indulging in violence, wars and terrorist’s attack.

When people confine themselves within the framework of mind, they remain judgmental towards themselves, others, and others’ way of life, worship, and culture. Judgment is past-oriented, for it comes from past experiences, while existence is here and now. Past represents all that is acquired in the process of socialization, such as beliefs, behaviours, customs, future aspirations, etc.[19] It plays an important role in nurturing religious violence in India. For instance, the destruction of Babri Masjid on 6th December 1992 was flagrant one.

3. Leap from Conscience to Consciousness[20]

Conscience designates all knowledge while consciousness indicates emptiness. There is Hindu conscience, Christian conscience, etc., but consciousness as such is neither Christian, nor Hindu, nor Islamic, etc. Conscience divides people and consciousness unites. Consciousness is like a mirror and he who has consciousness just reflects himself to the situations and responds to the situations spontaneously.[21] At this stage whatever one does is right because it fits in and harmonious with Existence.[22] Consciousness brings light to the whole life. Thus, one can harm neither himself nor the other. We are in-the-Existence and our consciousness is not separated from Existence. Thus, one remains united with the universe. One becomes graceful, blissful and blessing to others. Conscience is the root cause for all wrong doings in the history. Therefore, a leap from conscience to consciousness forms integral part of the paradigm shift.

4. Leap from Reaction to Response[23]

Religiously responsible man is self-disciplined and does not act from memory, from past experience. If one acts influenced by the past, he/she either repeats the past or reacts to it. In any kind of religious violence, the instigated and misguided mob just reacts indulging in vandalism such as: burning, killing, banning, and demolishing. He/she acts blindly drawing conclusions from the past.[24] Whereas a religious person is the one who responds spontaneously and as well adequately to the situations of life with consciousness.[25] He always does good in conformity with the core of his existence. Jesus says, “The man of spirit lives like a spirit.” (John 3:8) A truly religious man is a man of spirit and of Existence.

5. Leap from Revolution to Rebellion

A leap from revolution to rebellion requires self-transformation. Through revolutionary activities, one dares to bring about drastic changes in the society. On the contrary, to be rebellious is one of the important virtues of being an authentic religious.[26] Rebellion refers to an individual with a unique and critical vision. It flows from one’s authenticity and religiousness. A rebellion is the one who reflects critically to uphold the truth so as to live here and now.

6. Leap from Personality to Individuality

A good personality is the aspiration of everybody, because it has got social approval. There is a saying in Tamil: “Oorodu othu ozhugu” (literally translated as “Conduct yourself in accordance with the larger society”). It means that a good personality gets along with society and does not dare to do anything contrary to what society believes or expects. Descartes asked us not to accept anything as true unless and until we have the evident knowledge of its truthfulness.[27] Only individuals can be critical, not society. Since personality is societal, it cannot be critical and authentic. A true religion does not advocate personality but individuality. Personality has inclination to lead people to mob mentality.[28] General observation establishes that religions are interested to create personality and not individuality. For example, there can be many personalities in reference to religious belief systems like Hindu, Christian and Muslim etc. But there cannot be any individuality bound by religious beliefs.

Religious fundamental groups are composed not of individuals but of personalities which are fundamentally social. The one, who has sheep mentality, follows the crowd not knowing what is right and wrong. He/she believes that the crowd cannot be wrong. His/her rightness and wrongness is decided by the crowd. Truth has nothing to do with the crowd, but it belongs to the individual. Crowd will not ask the ‘why?;’ it will do what it is asked. Since personalities have common mind, all that they carry in their minds is not theirs but acquired from teachers, religious and political leaders, priests, etc.[29] A spirituality which is oriented towards Existence needs a leap from personality to individuality.

7. Leap from Conversion to Conversion-free

“Ghar Wapsi” is a much talked about term these days in India. It is a Hindi word meaning “Home Coming.” This word refers to a movement or an activity of reconverting or bringing converted Christians and Muslims back to their original Dharma, mostly Hinduism and it is primarily organized by Hindu organizations, the RSS and the VHP. The movement of “Ghar Wapsi” is just a reaction to religious conversions being carried out in different parts of India in the past. In the true religion, there is no point of religious conversion, even if it is reconversion. Religious conversion becomes meaningless, because religious conversion is based on belief-system which has already been questioned and refuted by Osho. People get converted because they doubt – they doubt in the authenticity of their source religion and its belief-system. By converting themselves to another religion people again suppress their doubt, because the religion they get converted to is again another belief-system just like the previous one. Generally religions repress doubt by proposing belief.[30] For example, the mere fact that a blind believes in light does not testify that he has seen the light.[31] In the same way, believers have not seen the truth; but they simply assume it. Osho calls the suppression of the basic nature of man, i.e., curiosity or doubt as the mistake of religions.[32] Osho’s true religion or spirituality is not belief-oriented, but gives emphasis on experience, awareness and consciousness. It does not suppress doubt by replacing it with belief-system, but rather enhances it to the next stage, that is awareness. In other words Osho’s spirituality replaces belief with ‘awareness.’ The leap from conversion to conversion-free affirms that anyone who has an authentic experience of the Existence won’t opt for another religious conversion but will uphold awareness. In other words, he/she, of course, will have conversion, but his conversion would be from ‘belief’ to ‘awareness.’

The Implications of the Spirituality of Existence for India’s Current Situation

This spirituality is proposed as necessary for India at present; because first and foremost, after the establishment of NDA government at the centre, the BJP and its allies intensified their propagation of Hindutva. It is a grave threat to India’s thirst and commitment to remain and function as secular nation enshrined in the Constitution. Secondly, this spirituality will inspire theologians of all religions to create a theology of the immanent presence of God, which is Existence itself, whereby religion will emerge and move from down to upward – from earth to heavenward. Thus, Existence reaches new heights where Existence is prioritized over peripheral, offensive and disagreeable ideologies on which differences are perpetuated. Thirdly, internalization of the existential spirituality will transform people to have a life-affirmative approach and respect for life. Hence an antagonistic[33] and masochistic[34] attitude towards life simply upholding sorrows and sufferings as great religious virtues will gradually disappear. For, Existence is primordial and anything other than that is abstract. Existence-based spirituality promotes and enhances life. Fourthly, it will bring religions together on the basis of its foundational principle called Existence and assure a mutual respect and peaceful co-existence of all religions. And finally, it will unite people irrespective of their religions so as to collaborate for a better India addressing the issues such as poverty, unemployment, illiteracy, and economic inequality.

Possible Limitations of the Existence-based Spirituality

The precondition proposed by Osho to uphold Existence-based spirituality is a limitation as well as a challenge in itself. That’s “the material needs of man must be fulfilled”. In fact, many prominent Indian mystics including Mahavir and Buddha hailed from a rich family background. Osho asserts, “Without outer richness nobody becomes aware of the inner discontent.”[35] One can search for that which fulfills the inner thirst only when his material needs are fulfilled. For, man’s first need is material and is the foundation for the spiritual. Once material poverty is eradicated, then one will be able to see the inner spiritual poverty. When outer is poor, the inner also will be poor in the sense that the understanding of religion or spirituality will not be as expected, healthy and mature. This is the reason why the poor’s prayer is generally oriented towards fulfilling the outer and this is the reason why God is being personified as judge, king, giver, etc.

Osho has two arguments for his standpoint: the first is the dichotomy that exists between the West and Eastern countries. The West has become affluent. Therefore, it starts seeking to fulfill the inner needs by moving towards the East which is rich in spirituality. The East was rich once and out of its richness it gave birth to spiritual richness. But now it is just the opposite. India has become poor materially and spiritually as well. India has to share its rich spiritual tradition to the West and the West its material richness, so that each gets fulfilled.

The second argument is the context in which Indians got converted into foreign religions. One of the main reasons behind conversion was poverty.[36]

Literally speaking perfect material fulfillment may not be feasible and therefore, Existence-based spirituality remains an illusion or may be a rare phenomenon achievable only by mystics. The ultimate question that arises is: Why cannot there be a harmony between poor outer or material poverty and rich inner or rich spirituality? In other words, why cannot the poor be spiritual? Spirituality can also be cross-dimensional with the poor outer and the rich inner. The perfect example would be Jesus Himself who maintained the inner richness, that is, the spirituality of Existence and poor outer, the material poverty. The spirituality lived and taught by Jesus disapproves the precondition that Osho advocated. Spirituality can also be paradoxical with materially poor outer and spiritually rich inner. For the realization of this new paradoxical spirituality, all that is needed is the feeling of being content with what one has. Even with poor outer, one can create rich inner.

Secondly, Existence-based spirituality is highly mystical. People who follow popular piety and expect miracles in their religious endeavors may not pursue such a highly intellectual spirituality. They are happy with whatever they do with their religion. Even Osho himself regrets that he could not help the ordinary people whose expectation is to cope up with the demands of ordinary day-today life.

Thirdly, Existence-based spirituality at times may turn to be solipsistic, if it is self-centered. An authentic experience of Existence cannot be kept within oneself. This experience has to be shared with others. For, together we participate in Existence. Hence one’s life orientation changes gradually and surrenders wholeheartedly to the Existence. In fact, St. Paul’s God-experience is a perfect example to affirm the Existence-based spirituality. He acknowledges that, “it is in him we live and move and have our being.” (Acts 17:28) Indeed, it is in the Existence that we live, move and have our being. How can one discover a profound and sacred meaning of his existence? It is possible for those whose life is seen and lived in relation to the Existence. The experience of Existence within oneself urges to be at the service of the others. Therefore, spirituality of Existence helps people transform their lives and lead a life in accordance with Existence-based virtues such as respect, love, compassion, care, and responsibility.

Finally, Existence-based spirituality may seem to undermine the differences in religion but it is not so. Osho tends to put aside the differences for a while so as to highlight the unity of religions on the basis of fundamental principle, Existence. The differences are nothing but the different ways of living and practicing the Existence-based spirituality. For example, one can serve human life through charitable works; another can preserve nature; still another can work for world-peace. But all follow the same spirituality of Existence. There are differences in the names of god, in rituals, and in creeds, but all these differences will only reflect different cultures and traditions of the one and the same spirituality of Existence. Therefore, the differences are not denied. On the other hand, they are recognized, retained, and made solid and authentic, because they flow from the spirituality of Existence.

Conclusion

Osho criticized institutionalized religions and adopted instead a mystical religion. Since he was convinced of only one mystery, i.e., Existence, he ruled out categorically the possibility of many mystical religions. The differences are simply related to dogmas, doctrines, names of gods & goddesses, cults, priests, and precepts. The main objective of the seven articulated leaps is to help people go beyond the differences so as to embrace the true spirituality, and live its implications in their personal, social, and religious life.

Osho’s intuitive understanding and realization of the meaning of Existence, which he calls the centre of his spirituality is deep and significant. His spirituality is something which is not against our human nature, but rather it fulfills it and becomes indeed existential. When one adopts his mysticism, and lives his/her nature, he/she is able to say that he/she has dignity; for Existence is in one’s home; one is not an outsider. Osho affirms that first of all we are earthly-bound, and therefore, spirituality in accordance with our earthly nature is best required to taste this earthly life to its fullness.

Religion is man’s intrinsic potentiality that starts from the core of his being moving upward to Existence. If this is true, sooner or later people will embrace true religion. In Sartre’s terminology, we can say that everybody is destined to be religious. For, all are in the Existence and Existence is what is real. In consonance with Heidegger, one can say that this religion is our ultimate possibility. If anyone wants to live an authentic life, He/she is drawn to choose this religion. For Osho, only Existence is. Christians believe that God is Existence in primary sense, then he is love, knowledge, mercy, etc., and they also believe that God has the characteristic of being immanent in the world with the name Immanuel “God with us”. God himself announces that he first “is,” and then he acts: “I am Who I am” (Exodus 3: 14). A religion rooted on Existence is authentic because it is built on the fundamental reality which is self-evident. This assumption goes hand in hand with the teaching of Christianity. Osho does not want to use any name to this ultimate reality, Existence, because names for him represent ideology and ideology represents mind, and finally mind represents old religions. His affirmation, “Except life, there is no God,” makes it clear that one can consider Existence as God. In this sense, Osho’s spirituality is relevant for all Indians.

To sum up: Religious differences have been a threat to Indian secularism and harmony. One may propose hundreds of practical solutions but unless and until the differences are reconciled on a common ground, i.e., Existence, religious violence will perpetuate. This article aims at providing the paradigm shift to the spirituality of Existence to have great respect for life, promoting unity beyond creeds, and upholding the spirit of fraternity to live as brothers and sisters despite the differences and limitations.

[1] Judith E. Walsh, A Brief History of India (New York: Facts On File, Inc., 2006), xiv. [2] Ibid. [3] Mark T. B. Laing, ed., Nationalism and Hinduism: A Christian Response (Delhi: ISPCK/CMC/UBS, 2005), 72-73. [4] C.D. Naik, Buddhism and Dalits: Social Philosophy and Traditions (Delhi: Kalpaz Publications, 2010), 23. [5] Christine Axt-Piscalar, “Liberal Theology in Germany,” in Nineteenth Century Theology, ed. David Fergusson (Oxford: Wily Blackwell, 2010), 274. [6] Osho, The Book of Understanding (New York: Harmony Books, 2006), 65. [7] Pseudo-religion is the term which Osho uses to designate all institutionalized religions as opposed to true religion or spirituality which he advocates. See, Osho, The Book of Understanding, 157. The terms, “Old religion,” “Past religion” and “Pseudo-religion” are interchangeably used in this article. [8] Osho, Belief, Doubt, and Fanaticism (New York: St. Martin’s Griffin, 2012). 183-196. [9] Osho, Born with a Question Mark in your Heart (New York, Zurich and Mumbai: Osho Media International, 2012), 32. [10] Osho, I Celebrate Myself: God is no Where, Life is now Here, 261; see also, Osho, Osho, Born with a Question Mark in your Heart, 39. [11] Osho, The Book of Understanding, 76. [12] “Hindutva: The Great Nationalist Ideology,” in BJP official web page at http://www.bjp.org/index.php?option=com_content&view=article&id=369:hindutva-the-great-nationalist-ideology&Itemid=501 visited on 26th Oct 2017. [13] Prakash Louis, The Emerging of Hindutva Force: The Ascent of Hindu Nationalism (New Delhi: Indian Social Institute, 2000), p. 81. [14] It is a quotation from Aurobindo as found in Peter Jarvis and Mary Watts, The Routledge International Handbook of Learning (London & New York: Routledge, 2012), 527. [15] Osho, The Book of Understanding, 152-153. [16] Osho, I Celebrate Myself: God is no Where, Life is now Here, 28. [17] Ibid., 111. [18] Osho, I Celebrate Myself: God is no Where, Life is now Here, 37-38. [19] Ibid., 93-94. [20] Osho, The Book of Understanding, 190. [21] Ibid., 190-192. [22] Osho, Moral, Immoral, Amoral: What is Right and What is Wrong? (New York: St. Martin’s Griffin, 2013), 82. [23] Osho, The Book of Understanding, 212. [24] Ibid., 216. [25] Osho, I Celebrate Myself: God is no Where, Life is now Here, 42. [26] Osho, Krishna: The Man and His Philosophy (Mumbai: Jaico Publishing Company, 2006), 67. [27] Rene Descartes, Discourse on Method and Meditations on First Philosophy, trans. Donald A. Cress (Indianapolis /Cambridge: Hackett Publishing Company, 1998), 18. [28] Osho, The Book of Understanding, 161. [29] Ibid., 162. [30] Osho, I Celebrate Myself: God is no Where, Life is now Here, 19. [31] Ibid. [32] Osho, The Book of Understanding, 73. See also, Osho, Belief, Doubt, and Fanaticism, 68. [33] Osho, Ecstasy: The Language of Existence (New Delhi: Diamond Pocket Books PVT. LTD., 2003), 16. [34] Osho, I Celebrate Myself: God is no Where, Life is now Here, 1. [35] Osho, The Book of Understanding, 46. [36] Osho, The Book of Understanding, 48.