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“Before I left for Pune [Poona, India], I was a very capable, articulate, professional woman,” claims Roselyn Smith, a forty-one-year-old social worker who was known as Ma Prem Sugatha when she followed the Bhagwan Shree Rajneesh. “When I got back I was in a totally hypnotic state. I was absolutely helpless.”

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The Mala is a Device for Meditation

Protection Quotes — 21 August 2015

You ask me, “Why this mala? Why this picture?”

I will say, “Use it in this way, and this will happen,” and my answer is as scientific as possible.

Religion never claims to be rational, the only claim is of being irrational.

(Corboy: this is merely an opionion. It is not fact - unless you are already
a disciple of Rajneesh.)

Osho and mala

[www.oshonews.com]

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Use the mala in this way: meditate on the picture, then the picture will not be there.

It happens so.

Then the absent picture becomes a door.

Through that door communicate with me.

It happens so.

After doing meditation, take this mala off and feel, and then put this mala on and feel, and you will see the difference.

Without this mala you will feel totally unprotected, totally in the reins of a force which can be harmful. With this mala on you will feel protected, you will be more confident, settled. Nothing can disturb from the outside.

It happens so

you will do the experiment and know. Why it happens cannot even be answered scientifically. And religiously there is no question to answer. Religion never claims, that is why so many rituals of religion become irrelevant.

As time passes by, a very meaningful ritual will become meaningless, because keys are lost and no one can say why this ritual exists. Then it becomes just a dead ritual. You cannot do anything with it. You can perform it, but the key is lost. For example, you can go on wearing the mala, and if you do not know that the picture in it is meant for some inner communication, then it will be just a dead weight. Then the key is lost. The mala may be with you, but the key is lost. Then one day or another you will have to throw away the mala because it is useless.

The mala is a device for meditation. It is a key. But this will come only through experience. I can only help you toward the experience. And unless it happens, you will not know. But it can happen, it is so easy, it is not difficult at all. When I am alive, it is so easy. When I am not there, it will be very difficult.

All these statues that have existed on this earth were used as such devices, but now they are meaningless. Buddha declared that his statue should not be made. But the work that was done by statues still will have to be done. Although the statue is meaningless, the real thing is the work that can be done through it.

Those who follow Mahavira can communicate with Mahavira through his statue even today. So what should Buddha’s disciples do? That is why the Bodhi tree became so important; it was used instead of Buddha’s statue. For five hundred years after Buddha there was no statue. In the Buddhist temples only a picture of the Bodhi tree and two symbolic footprints were kept, but this was sufficient. That still continues. The tree that exists in Bodhgaya is in continuity with the original tree. So still today those who know the key can communicate with Buddha through the Bodhi tree at Bodhgaya. It is not just meaningless that monks from all over the world come to Bodhgaya. But they must know the key, otherwise they will just go and the whole thing will be just a ritual.

So these are keys – particular mantras chanted in a particular way, pronounced in a particular way, emphasized in a particular way with such-and-such frequencies. A wavelength should be created, the waves should be created. Then the Bodhi tree is not just a Bodhi tree; it becomes a passage, it opens a door. Then twenty-five centuries are no more, the time gap is not there. You come face to face with Buddha. But keys are always lost. So this much can be said: use the locket, and you will know much. All that I have said will be known, and more that I have not said will be known also.

Osho, I am the Gate, Ch 3, Q 2 (excerpt)

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Use the mala in this way: meditate on the picture, then the picture will not be there.

It happens so.

Then the absent picture becomes a door*. (door is repeated only a second time at the end of this talk.
Through that door* communicate with me.

It happens so.

After doing meditation, take this mala off and feel, and then put this mala on and feel, and you will see the difference.

Without this mala you will feel totally unprotected, totally in the reins of a force which can be harmful.

(Fear induction - Corboy)

With this mala on you will feel protected, you will be more confident, settled. Nothing can disturb from the outside.


It happens so;

you will do the experiment and know.

Why it happens cannot even be answered scientifically. And religiously there is no question to answer. Religion never claims, that is why so many rituals of religion become irrelevant.

Confusion induction - detaching people from former ties to religion and familiar rituals (Corboy hunch here)

As time passes by, a very meaningful ritual will become meaningless, because keys are lost1 and no one can say why this ritual exists. Then it becomes just a dead ritual. You cannot do anything with it. You can perform it, but the key is lost2.

For example, you can go on wearing the mala, and if you do not know that the picture in it is meant for some inner communication, then it will be just a dead weight. Then the key is lost3. The mala may be with you, but the key is lost4. Then one day or another you will have to throw away the mala because it is useless.

(Before this, Rajneesh gave the suggestion that the mala makes you feel protected, confident, settled. He also said "Without this mala you will feel totally unprotected, totally in the reins of a force which can be harmful. To say as he does here ' you will have to throw away the mala' 'the mala is useless'--this plants FEAR.

The mala is a device for meditation. It is a key.5 But this will come only through experience. I can only help you toward the experience.

(Rajneesh says the word 'key' for a sixth time and seventh time and an eight time-- and a ninth time. He does this further along in his talk
after he's stunned listeners with data overload.

And...when Rajneesh uses the word 'key' for the ninth and last time, he does something special, very special.)

(At the very moment Rajneesh speaks words to banish the fear he has elicited, he links himself to the mala. Fear followed by relief and gratitude -- that is a powerful combination.)

Corboy: After confusing the listener and detaching associations with past religions and familiar rituals, Rajneesh is making himself the only source of
focus and stability and tying this to the picture of him in the disciples mala.)

And unless it happens, you will not know. But it can happen, it is so easy, it is not difficult at all. When I am alive, it is so easy. When I am not there, it will be very difficult.

(More fear induction - while Rajneesh is alive comfort from the mala is easy, when he is gone, it will be more difficult. This ensures fear is part of the recipe for the attachment bond R instills in subjects.- Corboy's guess.)

All these statues that have existed on this earth were used as such devices, but now they are meaningless.

??(Corboy

Is this to detach subjects from meaningful associations they have formed with statues? This is very important. Statues hold ties to national and religious identity - the Statue of Liberty, Nelson's Statue in Trafalgar Square, statues of Jesus, Mary, saints, statues of Hindu, and Buddhist figures)

Buddha declared that his statue should not be made. But the work that was done by statues still will have to be done. Although the statue is meaningless, the real thing is the work that can be done through it.

Those who follow Mahavira can communicate with Mahavira through his statue even today. So what should Buddha’s disciples do?

(Rajneesh tied himself to Zorba the Buddha, conflating a popular book, a popular movie, and annexing buddhism for his own purposes. Here Rajneesh is linking himself to the buddhist heritage. Perhaps he is also exploiting the Tree of Life archetype, linking it to the Bodhi Tree - and to himself. As for Mahavira, Mahavira was an important figure in Jainism. Rajneesh was born into a Jain family. He talked about Mahavira a lot.

[www.google.com]

So in the following paragraph see how Rajneesh links the mala to the names he drops in his lectures. --C)

In this paragraph he bombs listeners with information - names, years, details, blah, blah. Raj is doing a data dump . This stuns the listeners' analytical minds, exactly the way a computer processing time slows down if its RAM is overwhelmed by too large a file.Or when we eat too much at a holiday meal and get bellyaches. Rajneesh is giving listeners cognitive indigestion)

That is why the Bodhi tree became so important; it was used instead of Buddha’s statue. For five hundred years after Buddha there was no statue. In the Buddhist temples only a picture of the Bodhi tree and two symbolic footprints were kept, but this was sufficient. That still continues. The tree that exists in Bodhgaya is in continuity with the original tree. So still today those who know the key6 can communicate with Buddha through the Bodhi tree at Bodhgaya. It is not just meaningless that monks from all over the world come to Bodhgaya. But they must know the key7, otherwise they will just go and the whole thing will be just a ritual.

So these are keys8 – particular* mantras chanted in a particular way1, pronounced in a particular way2, emphasized in a particular way3 with such-and-such frequencies.

A wavelength should be created, the waves should be created.

Then the Bodhi tree is not just a Bodhi tree; it becomes a passage, it opens a door*.

(Rajneesh is tying the beginning of this talk to the end of this talk. He used the word 'door' at the beginning of this lecture. He's closing the loop, tying the package up, neatly. Imagine this entire lecture given in Rajneesh's hissing voice -- many different sources refer to this.

[www.google.com])

Then twenty-five centuries are no more, the time gap is not there.

(Corboy Confusion of time, past present collapse - this is deep confusion, folks. And Rajneesh is linking it to that mala with his picture on the pendant)

You come face to face with Buddha.

But keys9( are always lost.

So this much can be said: use the locket, and you will know much.

All that I have said will be known, and more that I have not said will be known also.

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Quote by Ralph Waldo Emerson : “All is a riddle, and the key to a ...
[www.goodreads.com]
“All is a riddle, and the key to a riddle...is another riddle.” ? Ralph Waldo Emerson. Read more quotes from Ralph Waldo Emerson. Share this quote: Facebook ...
Before you answer, the key to this riddle is right in front of you ...
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Dec 6, 2017 - 5 posts - ?2 authors
Sometimes you need a shift in perspective to put you in the right direction, and what you are left with will leave you with your answer. What is a.
The Sphinx's riddle is the key! : westworld 3 posts May 7, 2018
Decrypting the Key (Riddle) : codes 4 posts Oct 25, 2016
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It's like a story, within a story, within a story. Pretty soon you lose track of where you are, which is the whole aim of it, I suppose. You kind of zone out.

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The Anticult wrote:

one other thing before it slips away..

Janaki has a wonderful detailed recollection of how her conversion to Byron Katie happened. What's wonderful is that Janaki does not appear to know what "hypnosis" is, but her description could be in a textbook!

Put it this way, if you are getting "tunnel vision", and things are moving in "slow motion"...that's a clue!
:-)
Yes, there are people who know how to induce "trance" like this on people in minutes, or seconds.

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Smith says that women who refused to participate in ashram sex orgies were castigated by group leaders for being “selfish,” “frigid,” and “rejecting.”

Allegedly, attempts to enforce sexual participation at the Pune ashram did not always stop at psychological pressure, but sometimes extended to the use of violence. Ex-disciple Eckart Floether reports witnessing the rape of a female sannyasin by two men during an encounter group called “samarpan” (surrender). When he tried to intervene, he says, the group leader prevented him from doing so, explaining afterward: “She needed to be raped.” Ex-follower David Boadella reports an incident in which a woman fled an ashram encounter group after being raped and had to undergo months of counseling outside the ashram in order to overcome the resulting psychological trauma. The infamous film Ashram, made by ex-disciple Wolfgang Dobrowolny, shows an attempted gang rape during an ashram encounter group.

According to Boadella, sannyasins in Pune were also tacitly, if not explicitly, encouraged to participate in prostitution as a means of earning their livelihoods. Boadella says the activity was known at the ashram as “getting sweets.” The chief inspector of the Pune police was quoted by an English national newspaper, the Daily Star, in June 1981 as saying: “Prostitution by the [Rajneesh] cult’s girl disciples reached disgraceful proportions. It became epidemic.”

Not surprisingly, venereal diseases, particularly gonorrhea and herpes, were also reportedly epidemic at the Pune ashram. Ex-disciple Smith says that there were “tremendous gonorrhea epidemics” at the ashram while she was there and tells of one man who infected some ten female disciples with the disease in the course of a weeklong Tantra group.

Probably due to this experience, medical authorities at Rajneeshpuram reportedly screen new arrivals very carefully for sexual diseases. Ex-disciple Susan Harfouche, who was at the ranch in the summer of 1982, says that the names of new arrivals who had been medically approved for promiscuous sex were posted on a bulletin board in the outer chamber of the commune’s dining hall where sannyasins gathered after dinner to choose their bed partners for the night.

Nowadays, new arrivals reportedly are required to wear a single orange bead on their mala necklaces until they have passed the commune’s stringent venereal disease tests.

Ex disciples Smith and Harfouche say that they did not witness any sex orgies while they were at Rajneeshpuram. “They are much more careful at the ranch,” says Smith. “They told us they had to be careful about journalists penetrating the groups and that we couldn’t do some of the things that were done at Pune.” Smith and Harfouche also note that the commune’s grueling work schedule of twelve hours a day, seven days a week, did not leave much time or energy for hours long orgies.

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But the most telling description of the emotional end result of Rajneesh-style sexuality may have been given by Ma Satya Bharti in her 1981 book, Drunk on the Divine. Bharti describes the emotional aftereffects of an ashram orgy on a female disciple as follows:

“She felt herself losing control of her body, losing control of her mind. She was disappearing, vanishing into thin air. Then there was nothingness, emptiness.”