Zorba the Buddha: Capitalism, charisma and the cult of Bhagwan Shree Rajneesh

Religion

Volumn 26, Issue 2, 1996, Pages 161-182

  Urban, Hugh B ^a  

^a NONE   (United States)

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[No Author keywords available]

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EID: 0037658751     PISSN: 0048721X     EISSN: None     Source Type: Journal    
DOI: 10.1006/reli.1996.0013     Document Type: Article

References (137)

1. Hugh Milne, Bhagwan: The God that Failed, London, 1986, p. 259.
2. Quoted in Vasant Joshi, The Awakened One: The Life and Work of Bhagwan Shree Rajneesh, San Francisco: Harper & Row, 1982, p. 1.
3. Lewis Carter, Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community, Cambridge: Cambridge University Press, 1990. Two other good but brief accounts are: Susan J. Palmer, 'Charisma and Abdication: A Study of the Leadership of Bhagwan Shree Rajneesh', Sociological Analysis, 49 (1988), and Francis Fitzgerald, 'A Reporter at Large: Rajneeshpuram', The New Yorker, September 22 and 29, 1986. Other popular non-scholarly works include: Kirk Braun, Rajneeshpuram, the Unwelcome Society, West Linn, 1984; James Gordon, The Golden Guru: The Strange Journey of Bhagwan Shree Rajneesh, New York, 1987; Bernard Guenther, Dying fer Enlightenment: Living with Bhagwan Shree Rajneesh, San Francisco, 1979.
4. Lewis Carter, Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community, Cambridge: Cambridge University Press, 1990. Two other good but brief accounts are: Susan J. Palmer, 'Charisma and Abdication: A Study of the Leadership of Bhagwan Shree Rajneesh', Sociological Analysis, 49 (1988), and Francis Fitzgerald, 'A Reporter at Large: Rajneeshpuram', The New Yorker, September 22 and 29, 1986. Other popular non-scholarly works include: Kirk Braun, Rajneeshpuram, the Unwelcome Society, West Linn, 1984; James Gordon, The Golden Guru: The Strange Journey of Bhagwan Shree Rajneesh, New York, 1987; Bernard Guenther, Dying fer Enlightenment: Living with Bhagwan Shree Rajneesh, San Francisco, 1979.
5. Lewis Carter, Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community, Cambridge: Cambridge University Press, 1990. Two other good but brief accounts are: Susan J. Palmer, 'Charisma and Abdication: A Study of the Leadership of Bhagwan Shree Rajneesh', Sociological Analysis, 49 (1988), and Francis Fitzgerald, 'A Reporter at Large: Rajneeshpuram', The New Yorker, September 22 and 29, 1986. Other popular non-scholarly works include: Kirk Braun, Rajneeshpuram, the Unwelcome Society, West Linn, 1984; James Gordon, The Golden Guru: The Strange Journey of Bhagwan Shree Rajneesh, New York, 1987; Bernard Guenther, Dying fer Enlightenment: Living with Bhagwan Shree Rajneesh, San Francisco, 1979.
6. Lewis Carter, Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community, Cambridge: Cambridge University Press, 1990. Two other good but brief accounts are: Susan J. Palmer, 'Charisma and Abdication: A Study of the Leadership of Bhagwan Shree Rajneesh', Sociological Analysis, 49 (1988), and Francis Fitzgerald, 'A Reporter at Large: Rajneeshpuram', The New Yorker, September 22 and 29, 1986. Other popular non-scholarly works include: Kirk Braun, Rajneeshpuram, the Unwelcome Society, West Linn, 1984; James Gordon, The Golden Guru: The Strange Journey of Bhagwan Shree Rajneesh, New York, 1987; Bernard Guenther, Dying fer Enlightenment: Living with Bhagwan Shree Rajneesh, San Francisco, 1979.
7. Lewis Carter, Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community, Cambridge: Cambridge University Press, 1990. Two other good but brief accounts are: Susan J. Palmer, 'Charisma and Abdication: A Study of the Leadership of Bhagwan Shree Rajneesh', Sociological Analysis, 49 (1988), and Francis Fitzgerald, 'A Reporter at Large: Rajneeshpuram', The New Yorker, September 22 and 29, 1986. Other popular non-scholarly works include: Kirk Braun, Rajneeshpuram, the Unwelcome Society, West Linn, 1984; James Gordon, The Golden Guru: The Strange Journey of Bhagwan Shree Rajneesh, New York, 1987; Bernard Guenther, Dying fer Enlightenment: Living with Bhagwan Shree Rajneesh, San Francisco, 1979.
8. Lewis Carter, Charisma and Control in Rajneeshpuram: The Role of Shared Values in the Creation of a Community, Cambridge: Cambridge University Press, 1990. Two other good but brief accounts are: Susan J. Palmer, 'Charisma and Abdication: A Study of the Leadership of Bhagwan Shree Rajneesh', Sociological Analysis, 49 (1988), and Francis Fitzgerald, 'A Reporter at Large: Rajneeshpuram', The New Yorker, September 22 and 29, 1986. Other popular non-scholarly works include: Kirk Braun, Rajneeshpuram, the Unwelcome Society, West Linn, 1984; James Gordon, The Golden Guru: The Strange Journey of Bhagwan Shree Rajneesh, New York, 1987; Bernard Guenther, Dying fer Enlightenment: Living with Bhagwan Shree Rajneesh, San Francisco, 1979.
9. On the problems with defining NRMs see James Beckford, Cult Controversies: The Societal Response to New Religious Movements, London, Tavistock, 1985, p. 13 and New Religious Movements and Rapid Social Change, J. Beckford, ed., London, Sage, 1986, p. 29; see also Bryan Wilson, The Social Impact of New Religious Movements, New York, 1981, p. v.
10. On the problems with defining NRMs see James Beckford, Cult Controversies: The Societal Response to New Religious Movements, London, Tavistock, 1985, p. 13 and New Religious Movements and Rapid Social Change, J. Beckford, ed., London, Sage, 1986, p. 29; see also Bryan Wilson, The Social Impact of New Religious Movements, New York, 1981, p. v.
11. On the problems with defining NRMs see James Beckford, Cult Controversies: The Societal Response to New Religious Movements, London, Tavistock, 1985, p. 13 and New Religious Movements and Rapid Social Change, J. Beckford, ed., London, Sage, 1986, p. 29; see also Bryan Wilson, The Social Impact of New Religious Movements, New York, 1981, p. v.
12. Melton, 'A History of the New Age Movement', Not Necessarily the New Age, New York, Prometheus, 1988, p. 3. Sociologists have also developed a variety of typologies for categorizing NRMs: Wallis categorizes them according to the orientation to the world, as world-rejecting or world-affirming (Elementary Forms of the New Religious Life, London: Routledge, 1984, pp. 35-6); D. Anthony and T. Robbins categorize them according to their responses to moral ambiguity ('Spiritual Innovation and the Crisis of American Civil Religion', Daedalus, 111 [1], pp. 215-34); Beckford categorizes them according to the range of social relations through which NRMs achieve their aims and reproduce themselves (Cult Controversies, p. 92).
13. Melton, 'A History of the New Age Movement', Not Necessarily the New Age, New York, Prometheus, 1988, p. 3. Sociologists have also developed a variety of typologies for categorizing NRMs: Wallis categorizes them according to the orientation to the world, as world-rejecting or world-affirming (Elementary Forms of the New Religious Life, London: Routledge, 1984, pp. 35-6); D. Anthony and T. Robbins categorize them according to their responses to moral ambiguity ('Spiritual Innovation and the Crisis of American Civil Religion', Daedalus, 111 [1], pp. 215-34); Beckford categorizes them according to the range of social relations through which NRMs achieve their aims and reproduce themselves (Cult Controversies, p. 92).
14. Melton, 'A History of the New Age Movement', Not Necessarily the New Age, New York, Prometheus, 1988, p. 3. Sociologists have also developed a variety of typologies for categorizing NRMs: Wallis categorizes them according to the orientation to the world, as world-rejecting or world-affirming (Elementary Forms of the New Religious Life, London: Routledge, 1984, pp. 35-6); D. Anthony and T. Robbins categorize them according to their responses to moral ambiguity ('Spiritual Innovation and the Crisis of American Civil Religion', Daedalus, 111 [1], pp. 215-34); Beckford categorizes them according to the range of social relations through which NRMs achieve their aims and reproduce themselves (Cult Controversies, p. 92).
15. Melton, 'A History of the New Age Movement', Not Necessarily the New Age, New York, Prometheus, 1988, p. 3. Sociologists have also developed a variety of typologies for categorizing NRMs: Wallis categorizes them according to the orientation to the world, as world-rejecting or world-affirming (Elementary Forms of the New Religious Life, London: Routledge, 1984, pp. 35-6); D. Anthony and T. Robbins categorize them according to their responses to moral ambiguity ('Spiritual Innovation and the Crisis of American Civil Religion', Daedalus, 111 [1], pp. 215-34); Beckford categorizes them according to the range of social relations through which NRMs achieve their aims and reproduce themselves (Cult Controversies, p. 92).
16. Charisma and Control, pp. 276n.13; 282n.7. Carter simply notes Weber's standard definition of the 'charismatic authority figure . . . who is treated as endowed with supernatural, superhuman or at least specifically exceptional powers or qualities'.
17. Carter, Charisma and Control, p. 78.
18. cf. Hans Gerth and C. Wright Mills, Introduction to From Max Weber: Essays in Sociology, Oxford, Oxford University Press, 1946, pp. 52-3; Winston Davis, Dojo: Magic and Exorcism in Modern Japan, Stanford, Stanford University Press, 1980, pp. 10ff.
19. cf. Hans Gerth and C. Wright Mills, Introduction to From Max Weber: Essays in Sociology, Oxford, Oxford University Press, 1946, pp. 52-3; Winston Davis, Dojo: Magic and Exorcism in Modern Japan, Stanford, Stanford University Press, 1980, pp. 10ff.
20. Economy and Society, 3 vols. G. Roth and C. Wittich, eds., New York, Bedminster Press, 1968, v. 3, p. 241. See also Edward Shils. 'Charisma, Order and Status', American Sociological Review, 30 (1965). Weber subdivides charisma into two main types: the ecstatic which tends toward asocial withdrawal (corresponding to the exemplary type of prophecy) and the communal, which leads to social action (corresponding to emissary prophecy).
21. Economy and Society, 3 vols. G. Roth and C. Wittich, eds., New York, Bedminster Press, 1968, v. 3, p. 241. See also Edward Shils. 'Charisma, Order and Status', American Sociological Review, 30 (1965). Weber subdivides charisma into two main types: the ecstatic which tends toward asocial withdrawal (corresponding to the exemplary type of prophecy) and the communal, which leads to social action (corresponding to emissary prophecy).
22. From Max Weber, pp. 295, 246-7.
23. Bryan S. Turner, Max Weber: From History to Modernity, New York, Routledge, 1992, p. 7.
24. Economy and Society, III, ch. 9, From Max Weber, p. 248. 'Charismatic groups do not have elaborate systems of rules and procedures to guide . . . administrative functions. They disdain everyday economizing, the attainment of income by continuous economic activity' (On Charisma and Institution Building: Selected Papers, S. N. Eisenstadt, ed., Chicago, University of Chicago Press, 1968, p. xix).
25. Economy and Society, III, ch. 9, From Max Weber, p. 248. 'Charismatic groups do not have elaborate systems of rules and procedures to guide . . . administrative functions. They disdain everyday economizing, the attainment of income by continuous economic activity' (On Charisma and Institution Building: Selected Papers, S. N. Eisenstadt, ed., Chicago, University of Chicago Press, 1968, p. xix).
26. From Max Weber, pp. 246, 247; my italics, 'a genuine charismatic justice . . . is the most extreme contrast to formal prescription and maintains its autonomy toward rationalistic deductions' (Economy and Society, v. 2, p. 1117 ). On the possibility for the union of charisma and bureaucracy, see On Charisma and Institution Building: Selected Papers, pp. liii-lv.
27. From Max Weber, pp. 246, 247; my italics, 'a genuine charismatic justice . . . is the most extreme contrast to formal prescription and maintains its autonomy toward rationalistic deductions' (Economy and Society, v. 2, p. 1117 ). On the possibility for the union of charisma and bureaucracy, see On Charisma and Institution Building: Selected Papers, pp. liii-lv.
28. Economy and Society, p. 1133; cf. From Max Weber, p. 262; Frank Parkin, Max Weber, New York, Tavistock, 1982, pp. 86-7.
29. Turner, Max Weber, pp. vii, 16, 80.
30. cf. Davis, Dojo, pp. 10ff.
31. cf. Bruce Lincoln, Authority: Construction and Corrosion, Chicago, 1994, pp. 1-?; Peter Worsley, The Trumpet Shall Sound: A Study of Cargo Cults in Melanesia, New York, 1968, preface.
32. cf. Bruce Lincoln, Authority: Construction and Corrosion, Chicago, 1994, pp. 1-?; Peter Worsley, The Trumpet Shall Sound: A Study of Cargo Cults in Melanesia, New York, 1968, preface.
33. 'Charisma is above all a relationship, a mutual mingling of the selves of the leader and followers . . . Understanding charisma thus implies not only a study of the character of the charismatic . . . but an analysis of the dynamic of the charismatic group itself (Lindholm, Charisma, Cambridge, Basil Blackwell, 1990, p. 7); cf. Geertz, 'Charisma, Centers and Kings', Local Knowledge: Further Essays in Interpretive Anthropology, Harper, 1981; Shils, 'Charisma, Order and Status', pp. 199-213.
34. 'Charisma is above all a relationship, a mutual mingling of the selves of the leader and followers . . . Understanding charisma thus implies not only a study of the character of the charismatic . . . but an analysis of the dynamic of the charismatic group itself (Lindholm, Charisma, Cambridge, Basil Blackwell, 1990, p. 7); cf. Geertz, 'Charisma, Centers and Kings', Local Knowledge: Further Essays in Interpretive Anthropology, Harper, 1981; Shils, 'Charisma, Order and Status', pp. 199-213.
35. 'Charisma is above all a relationship, a mutual mingling of the selves of the leader and followers . . . Understanding charisma thus implies not only a study of the character of the charismatic . . . but an analysis of the dynamic of the charismatic group itself (Lindholm, Charisma, Cambridge, Basil Blackwell, 1990, p. 7); cf. Geertz, 'Charisma, Centers and Kings', Local Knowledge: Further Essays in Interpretive Anthropology, Harper, 1981; Shils, 'Charisma, Order and Status', pp. 199-213.
36. The Buddhist Saints of the Forest and the Cult of the Amulets: A Study in Charisma, Hagiography Sectarianism and Millennial Buddhism, Cambridge University Press, 1984, p. 329.
37. Tambiah, The Buddhist Saints of the Forest, p. 335ff.
38. Peter Berger, The Sacred Canopy, New York, 1967, p. 138.
39. Roger Finke and Rodney Stark, The Churching of America, 1776-1990: Winners and Losers in our Religious Economy, Rutgers University Press, 1992, p. 17; See also Rodney Stark and William Sims Bainbridge, The Future of Religion: Secularization, Revival and Cult Formation, Berkeley, University of California Press, 1985.
40. Roger Finke and Rodney Stark, The Churching of America, 1776-1990: Winners and Losers in our Religious Economy, Rutgers University Press, 1992, p. 17; See also Rodney Stark and William Sims Bainbridge, The Future of Religion: Secularization, Revival and Cult Formation, Berkeley, University of California Press, 1985.
41. Stark and Bainbridge, The Future of Religion, p. 178
42. Phillip Hammond, The Protestant Presence in Twentieth Century America: Religion and Political Culture, Albany, SUNY 1992, pp. 20-1. See also W. C. Roof and W. McKinney, American Mainline Religion, New Brunswick, Rutgers University Press, 1985.
43. Phillip Hammond, The Protestant Presence in Twentieth Century America: Religion and Political Culture, Albany, SUNY 1992, pp. 20-1. See also W. C. Roof and W. McKinney, American Mainline Religion, New Brunswick, Rutgers University Press, 1985.
44. 'The New Religions: Some Preliminary Considerations', New Religious Movements: A Perspective for Understanding Society, E. Barker, ed., New York, Edwin Melon Press, 1982, p. 23.
45. Beckford, New Religious Movements, p. 395.
46. Wallis, The Elementary Forms of the New Religious Life, p. 97.
47. Wallis, The Road to Total Freedom, p. 248.
48. Milne, Bhagwan, p. 192.
49. Rajneesh, quoted in Milne, Bhagwan, p. 96.
50. Rajneesh, Dimensions Beyond the Known, Los Angeles, Wisdom Garden, 1975, p. 156.
51. Milne, Bhagwan, p. 98.
52. Yarti, The Sound of Running Water: A Photobiography of Bhagwan Shree Rajneesh and His Work, 1974-1978, Poona, Rajneesh Foundation, 1980, p. 29.
53. Georg Feuerstein, Holy Madness: The Shock Tactics and Tactical Teachings of Crazy Wise Adepts, Holy Fools and Rascal Gurus, New York, Paragon House, 1991, p. 65.
54. Mullan, Life as Laughter, p. 26.
55. See Susan J. Palmer, 'Rajneesh Women: Lovers and Leaders in a Utopian Commune', The Rajneesh Papers: Studies in a New Religious Movement, Delhi, Motilal Banarsidas, 1993; Ted Mann, 'The Crazies - Who follows Rajneesh and Why', in the same volume; Sally Belfrage, Flowers of Emptiness: Reflections on an Ashram, New York, Dial Press, 1981, pp. 11-14. On these general patterns in other NRMs, see Beckford, ed. New Religion Movements and Rapid Social Change, London, Sage, 1986: 'their exposure to formal education is longer; their commitment to life-long marriages, occupations and places of residence is weaker . . . their willingness to experiment with new life-styles and sexual relationships is stronger, their participation in traditional religion . . . is lower; their spending power is greater; their openness to moral relativism is more pronounced; their exposure to other cultures is more extensive' (p. 34).
56. See Susan J. Palmer, 'Rajneesh Women: Lovers and Leaders in a Utopian Commune', The Rajneesh Papers: Studies in a New Religious Movement, Delhi, Motilal Banarsidas, 1993; Ted Mann, 'The Crazies - Who follows Rajneesh and Why', in the same volume; Sally Belfrage, Flowers of Emptiness: Reflections on an Ashram, New York, Dial Press, 1981, pp. 11-14. On these general patterns in other NRMs, see Beckford, ed. New Religion Movements and Rapid Social Change, London, Sage, 1986: 'their exposure to formal education is longer; their commitment to life-long marriages, occupations and places of residence is weaker . . . their willingness to experiment with new life-styles and sexual relationships is stronger, their participation in traditional religion . . . is lower; their spending power is greater; their openness to moral relativism is more pronounced; their exposure to other cultures is more extensive' (p. 34).
57. See Susan J. Palmer, 'Rajneesh Women: Lovers and Leaders in a Utopian Commune', The Rajneesh Papers: Studies in a New Religious Movement, Delhi, Motilal Banarsidas, 1993; Ted Mann, 'The Crazies - Who follows Rajneesh and Why', in the same volume; Sally Belfrage, Flowers of Emptiness: Reflections on an Ashram, New York, Dial Press, 1981, pp. 11-14. On these general patterns in other NRMs, see Beckford, ed. New Religion Movements and Rapid Social Change, London, Sage, 1986: 'their exposure to formal education is longer; their commitment to life-long marriages, occupations and places of residence is weaker . . . their willingness to experiment with new life-styles and sexual relationships is stronger, their participation in traditional religion . . . is lower; their spending power is greater; their openness to moral relativism is more pronounced; their exposure to other cultures is more extensive' (p. 34).
58. Feuerstein, Holy Madness, p. 66.
59. Gordon, The Golden Guru, pp. 99-178; Milne, Bhagwan, pp. 221ff.
60. Carter, Charisma and Control, p. 94.
61. Gordon, The Golden Guru, pp. 99ff.
62. Milne, Bhagwan, pp. 221ff.
63. Carter, Charisma and Control, p. 225. During the period of federal investigation, the mood in the Rajneesh commune shifted to one of a 'siege mentality', with a growing paranoia and fantasies of persecution. Some $100 000 per month was reportedly spent on wiretapping equipment, with bugs installed in guest rooms and phones. The public statement of the Rajneesh foundation began to shift to a kind of 'war rhetoric', for example, attacking the Attorney General as a 'bemused Nazi'. In a state of militant mobilization, the sannyasins sealed and armed the ranch, and either expelled or quarantined all dissidents.
64. Milne, Bhagwan, pp. 232, 233.
65. Feuerstein, Holy Madness, pp. 66-7.
66. The full list of charges is as follows: 25 counts of electronic eavesdropping, 13 counts of immigration conspiracy, eight counts of lying to federal officials, three counts of harboring a fugitive, three counts of criminal conspiracy, two counts of first degree assault, three counts of third degree assault; three counts of attempted murder, and counts of burglary, racketeering and arson (Carter, Charisma and Control, p. 237).
67. Bhagwan, p. 72. Strelley provides another example of Bhagwan's charisma: 'all the time he was talking I forgot planet earth, forgot everything. He spoke so beautifully, his words touched me so deeply that I felt he had always known me . . . he was communicating directly to my spirit . . . I heard him as an angelic spirit speaking directly to some angelic part of myself . . . Bhagwan's look displayed the timelessness, the power, the wisdom' (The Ultimate Game, pp. 71-2).
68. Mullan, Life as Laughter, p. 44. cf. Rajneesh, Philosophia Perennis, Poona, 1981, v. I, p. 264.
69. Mullan, Life as Laughter, p. 44. cf. Rajneesh, Philosophia Perennis, Poona, 1981, v. I, p. 264.
70. Feuerstein, Holy Madness, p. 67.
71. A sannyasin informant, in Carter, Charisma and Control, p. 48.
72. Tantra: The Supreme Understanding, Poona, Rajneesh Foundation, 1974, pp. 55, 61, 233. 'the ordinary individual was essentially neurotic. Neurosis is the product of the socialization and education process . . . The whole point of the spiritual process is to extricate us from that experience of hell, by making us whole' ( Feuerstein, Holy Madness, p. 69).
73. Tantra: The Supreme Understanding, Poona, Rajneesh Foundation, 1974, pp. 55, 61, 233. 'the ordinary individual was essentially neurotic. Neurosis is the product of the socialization and education process . . . The whole point of the spiritual process is to extricate us from that experience of hell, by making us whole' ( Feuerstein, Holy Madness, p. 69).
74. Swami, M., interviewed 1983, in Mullan, Life as Laughter, p. 1. cf. Rajneesh, 'If You Get Serious You Lost the Point', The Book of Secrets: Discourses on the Vigynana Bhairava Tantra, 5 vols, Poona, 1976, v. 5, pp. 79f.
75. Swami, M., interviewed 1983, in Mullan, Life as Laughter, p. 1. cf. Rajneesh, 'If You Get Serious You Lost the Point', The Book of Secrets: Discourses on the Vigynana Bhairava Tantra, 5 vols, Poona, 1976, v. 5, pp. 79f.
76. When asked why he used the word 'fuck' so often, he replied, 'It is one of the most beautiful words . . . Just by its sound it can describe pain, pleasure, hate and love . . . It can be used as a verb . . . 'John fucks Mary' . . . as a noun - 'Mary is a fine fuck' . . . 'Mary is fucking beautiful' . . . it is very healthy too. If every morning you do it as a transcendental meditation, when you get up first thing repeat the mantra 'fuck you' ' (The Book of the Secrets on tape; series 6, lecture 4, 1980).
77. Meditation: The Art of Ecstasy, New York, Perennial Library, 1978, pp. 26, 28.
78. The Divine Melody, Poona, Rajneesh Foundation, 1978, pp. 12, 40; cf. I Teach Religiouslessness, not Religion, Poona, 1992.
79. The Divine Melody, Poona, Rajneesh Foundation, 1978, pp. 12, 40; cf. I Teach Religiouslessness, not Religion, Poona, 1992.
80. Carter, Charisma and Control, pp. 260-1.
81. 'Enlightenment - The Most Ordinary Phenomenon'. The Book of the Secrets, v. 5, pp. 27ff.
82. The Goose is Out, Poona, 1980, pp. 288, 166.
83. Carter, Charisma and Control, p. 37.
84. Bhagwan, in Joshi, The Awakened One, p. 165.
85. Carter, Charisma and Control, p. 4.
86. Milne, Bhagwan, pp. 101, 108, 202.
87. Carter, Charisma and Control, pp. 112-3, my italics. 'The impression is one of unrestrained opportunism. Practices appear to have been totally demand driven . . . Untrameled by a shared belief system, Rajneesh managers could move with the spiritual market' (p. 47).
88. Bhagwan, The Goose is Out, Oregon, 1982, p. 286.
89. Bhagwan, p. 186.
90. Milne, Bhagwan, p. 26
91. Carter, Charisma and Control, p. 268.
92. The Book of the Secrets, v. 5, p. 24; cf. This Very Body, the Buddha, Poona, 1978.
93. The Book of the Secrets, v. 5, p. 24; cf. This Very Body, the Buddha, Poona, 1978.
94. Gordon, The Golden Guru, pp. 35-6.
95. Gordon, The Golden Guru, p. 30.
96. Rajneesh, 'Experiment in Dynamic Meditation', The Mystic Experience, Delhi, Motilal Banarsidas, 1977, pp. 72ff.
97. Tantra, pp. 109-10. see 'Buddha's Inner Orgasm', The Book of the Secrets, v. 5, pp. 299ff. On Bhagwan's sexual philosophy, see Palmer, 'Lovers and Leaders', pp. 106ff.
98. Tantra, pp. 109-10. see 'Buddha's Inner Orgasm', The Book of the Secrets, v. 5, pp. 299ff. On Bhagwan's sexual philosophy, see Palmer, 'Lovers and Leaders', pp. 106ff.
99. Tantra, pp. 109-10. see 'Buddha's Inner Orgasm', The Book of the Secrets, v. 5, pp. 299ff. On Bhagwan's sexual philosophy, see Palmer, 'Lovers and Leaders', pp. 106ff.
100. Feuerstein, Holy Madness, p. 70.
101. Milne, Bhagwan, p. 186; cf. Feuerstein, Holy Madness, p. 70. 'The movement was distinguished . . . in its Tantric orientation . . . sexual energy was seen as the fundamental source of all human energy, and repression of this energy as the source of human problems . . . enlightenment depends on transcending both repression and indulgence. As the socialization of many people gives them experience with repression, Rajneesh focused more on indulgence' (p. 3).
102. Milne, Bhagwan, p. 186; cf. Feuerstein, Holy Madness, p. 70. 'The movement was distinguished . . . in its Tantric orientation . . . sexual energy was seen as the fundamental source of all human energy, and repression of this energy as the source of human problems . . . enlightenment depends on transcending both repression and indulgence. As the socialization of many people gives them experience with repression, Rajneesh focused more on indulgence' (p. 3).
103. The Orange Book, New York, 1981, p. 13.
104. Rajneesh, The Art of Dying, in Kate Strelley, The Ultimate Game: The Rise and Fall of Bhagwan Shree Rajneesh, San Francisco, Harper & Row, 1987.
105. Judy Mills and John Kaplan, Spokane Spokesman Review, September 11, 1983.
106. Charisma and Control, pp. 265-6, 72. On this point see Palmer, 'Charisma and Abdication'.
107. Charisma and Control, pp. 265-6, 72. On this point see Palmer, 'Charisma and Abdication'.
108. September 11, 1986 discourse, Bombay; in Carter, p. 79. 'sannyasins . . . subscribe to no shared belief system and deny moral distinctions . . . the rules themselves have no moral force; they may be changed without notice' (Carter, Charisma and Control, p. 261).
109. Cited in Yarti The Sound of Running Water, p. 153.
110. The Book of the Secrets, v. 5, p. 42.
111. Tantra, pp. 8-9.
112. Sannyas magazine, May-June, 1978, p. 11.
113. Carter, Charisma and Control, pp. 209-10. See Palmer, 'Lovers and Leaders', pp. 124f.
114. Carter, Charisma and Control, pp. 209-10. See Palmer, 'Lovers and Leaders', pp. 124f.
115. cf. Milne, Bhagwan, p. 143.
116. Rajneesh, The Buddha Disease, Poona, 1979, p. 55.
117. Feuerstein, Holy Madness, p. 68; see also Palmer, 'Charisma and Abdication'.
118. Feuerstein, Holy Madness, p. 68; see also Palmer, 'Charisma and Abdication'.
119. Beware of Socialism! New Delhi, 1978, pp. 15, 19.
120. From Max Weber, pp. 246-7.
121. Carter, Charisma and Control, pp. 72, 78.
122. Carter, Charisma and Control, pp. 57, 268.
123. Mullan, Life as Laughter, p. 87.
124. Mullan, Life as Laughter, p. 48.
125. On conspicuous consumption, see Pierre Bourdieu, Distinction: A Social Critique of the Judgment of Taste, Cambridge, Harvard University Press, 1984, pp. 55f. On Bhagwan's obsession with collecting, see Gordon, The Golden Guru, p. 115f.
126. On conspicuous consumption, see Pierre Bourdieu, Distinction: A Social Critique of the Judgment of Taste, Cambridge, Harvard University Press, 1984, pp. 55f. On Bhagwan's obsession with collecting, see Gordon, The Golden Guru, p. 115f.
127. Mullan, Life as Laughter, p. 165.
128. Carter, Charisma and Control, p. 283n.38.
129. Milne, Bhagwan, p. 245; cf. Fitzgerald, 'A Reporter at Large: Rajneeshpuram'.
130. Milne, Bhagwan, p. 245; cf. Fitzgerald, 'A Reporter at Large: Rajneeshpuram'.
131. Gordon, The Golden Guru, p. 116.
132. Milne, Bhagwan, p. 245.
133. Milne, Bhagwan, p. 259; cf. Fitzgerald, 'A Reporter at Large: Rajneeshpuram'.
134. Milne, Bhagwan, p. 259; cf. Fitzgerald, 'A Reporter at Large: Rajneeshpuram'.
135. Carter, Charisma and Control, p. 78. 'Rajneesh communes are short-term collectives with fluid populations . . . the movement is . . . a loose network with no centralized control' (p. 117).
136. Carter, Charisma and Control, p. 77; cf. Fitzgerald, 'A Reporter at Large: Rajneeshpuram'.
137. Carter, Charisma and Control, p. 77; cf. Fitzgerald, 'A Reporter at Large: Rajneeshpuram'.