Originally named Rajneesh Chandra Mohan Jain, Osho was a prominent Indian spiritual teacher and mystic who gained international acclaim in the 20th century. Born in 1931 in a small village in central India, he was a controversial and influential figure known for his unique blend of profound spiritual insights with modern psychology and bold critiques of traditional religions. Throughout his life, Osho addressed many topics, from meditation and mindfulness to love and enlightenment, often challenging established norms.
In the current era of increasing global connectivity, fostering mutual understanding and respect among diverse cultures and beliefs is more crucial than ever. Exploring spiritual perspectives on major world religions offers a gateway to bridge divides and appreciate the common threads weaving through humanity’s spiritual tapestry. Different spiritual leaders and thinkers, like Osho, bring unique lenses to these age-old beliefs, often providing fresh insights and interpretations that resonate with contemporary audiences.
The purpose of this post is not only to delve into Osho’s perspectives on two of the world’s major monotheistic religions – Islam and Judaism – but also to highlight the inherent value of examining different interpretations of sacred teachings. Through Osho’s reflections, we hope to foster a deeper appreciation of these religions and underscore interfaith dialogue’s importance in our increasingly interconnected world.
Islam Quotes by Osho
Islam, originating in the 7th century CE in the Arabian Peninsula, is one of the world’s major monotheistic religions. Founded on the revelations received by the Prophet Muhammad, it’s rooted in the Qur’an, Islam’s holy scripture. Islam strongly emphasizes monotheism, the belief in a single, omnipotent God referred to as Allah in Arabic. Today, with over a billion followers globally, Islam is not just a religion but a comprehensive way of life, guiding its adherents in matters of faith, morality, behavior, and even politics. The Five Pillars of Islam (Shahada, Salat, Zakat, Sawm, and Hajj) exemplify core practices and principles that shape the spiritual and daily lives of Muslims. For centuries, Islam’s profound spiritual teachings about unity, compassion, and justice have deeply influenced cultures, philosophies, and civilizations.
In his characteristic style, Osho approached Islam (like other religions) with a blend of respect, critique, and reinterpretation. He often emphasized the mystical dimensions of Islam, particularly highlighting the depth of Sufism, which he saw as the inner, esoteric heart of the religion. Sufi poets like Rumi and Hafiz were frequently quoted in his discourses, symbolizing divine love’s ecstatic and transcendent aspects. However, Osho also critiqued certain orthodox practices and interpretations within Islam, advocating for a more inward and individual spiritual journey. Like his take on many religious traditions, Osho’s perspective on Islam was a combination of admiration for its mystical depth and a call for a more progressive, individualistic spiritual experience.
Quotations
“Islam has been one of the most murderous religions”
Mohammed has given the name “Islam” to his religion. The word “islam” means peace – and Mohammed was carrying a sword; no other prophet has cut off so many heads as Mohammed has done. But on his sword the sentence was written: “Peace is my message.” Islam has been one of the most murderous religions – and peace is the message. (From Bondage to Freedom)
A strange kind of world – the religion means peace, and on the sword also is written “My message is peace”, but Mohammedans have killed and burned, massacred whole towns without mercy. And still I say their intention was to save people. (The Transmission of the Lamp Talks in Uruguay)
“Mohammed’s mind was unbalanced, because his whole life was the life of a fanatic – killing people”
The Koran, the Mohammedan’s holy book, is so childish, so primitive – because Mohammed was illiterate. He could not write himself. He must have spoken, and somebody else must have written it. He himself was shocked when he heard a voice. He was in the mountains taking care of his sheep and goats. He heard, “Write!” He looked all around, there was nobody. Again he heard, “Write!” He said, “I am uneducated, I cannot write. And who are you?” There was nobody around. He must have been very much shaken, must have become afraid. And this is just a symptom of an unbalanced mind, who mistakes his unconscious voices for voices coming from outside. It is his own unconscious. But to the conscious, the unconscious is far away. It is inside. But if the mind is unbalanced… and there is ample proof that Mohammed’s mind was unbalanced, because his whole life was the life of a fanatic – killing people, and by killing, converting them: “Either you become a follower or be ready to die.” Mohammedanism has converted one third of the world, not by argument but by the sword. He was not able to argue; he had no capacity to read or write, or to think. So when he heard this unconscious, he rushed home shivering, feverish, really afraid. He went to bed and told his wife, “I cannot say to anybody else that God has spoken to me. I don’t believe it! I must have gone mad – perhaps too much heat in the desert, the mountains, and continuously moving in that heat has driven me crazy or something. I have heard… and I would like to tell you so that I am unburdened.” That woman convinced him. That’s what I say to you again and again, that leaders need followers for them to be convinced that they are leaders. That woman convinced him that it was really God: “You are not mad, God has spoken to you.” The woman must have loved Mohammed, because she was forty years of age and he was only twenty-six. And he was poor, uncultured, uneducated, yet that very rich woman had married him: she must have been in love with the man. So she convinced him: “Don’t you be worried. More voices will be coming. This must be the beginning, that’s why God said, ‘Write!’ If you cannot write, don’t worry. You just say what is told to you, we will write it.” This is how the Koran was written. And it was not written in one day or one month or one year, because Mohammed was not so articulate a man. It took his whole life. Once in a while something would come out and he would say, “Write it.” (From Unconciousness to Consciousness)
“The Koran is ninety-nine percent rubbish”
Mohammed was an absolutely illiterate man, and the Koran, in which his sayings are collected, is ninety-nine percent rubbish. You can just open the book anywhere and read it, and you will be convinced of what I am saying. I am not saying on a certain page – anywhere. You just open the book accidentally, read the page and you will be convinced of what I am saying. Whatsoever one percent truth there is here and there in the Koran is not Mohammed’s. It is just ordinary, ancient wisdom that uneducated people collect easily – more easily than the educated people, because educated people have far better sources of information – books, libraries, universities, scholars. The uneducated, simply by hearing the old people, collect a few words of wisdom here and there. And those words are significant, because for thousands of years they have been tested and found somehow true. So it is the wisdom of the ages that is scattered here and there; otherwise, it is the most ordinary book possible in the world. Mohammedans have been asking me, “Why don’t you speak on the Koran? You have spoken on The Bible, on the Gita, this and that.” I could not say to them that it is all rubbish; I simply went on postponing. Even just before I went into silence, a Mohammedan scholar sent the latest English version of the Koran, praying me to speak on it. But now I have to say that it is all rubbish, that is why I have not spoken on it – because why unnecessarily waste time? And this is from a paigambara, a messenger from God! (From Unconciousness to Consciousness)
Many times, many Mohammedan friends have sent me the KORAN, beautifully printed, and asked me if I can comment on it. I said, “You have not commented on it for a different reason – because Mohammedans will not tolerate anybody commenting on the KORAN. My reason is different: there is nothing in it to comment on. I have looked all through it – it is all bullshit. It is better that I do not say anything more. That one word is enough of a commentary. (Hari Om Tat Sat)
Brief Analysis
The quotes above suggest a few contentious themes surrounding Islam and its Prophet, Muhammad. Let’s break them down for a clearer understanding:
- A contradiction between Peace and Violence: The quote begins by highlighting the apparent contradiction between the word ‘Islam,’ which means peace, and the acts of violence attributed to the Prophet and his followers. It’s a point of debate among scholars; while some argue that Islam, at its core, is peaceful, they acknowledge that, like other religions, it has been used as a pretext for violence.
- The Revelation and the Quran: Osho comments on Prophet Muhammad’s experience in the cave of Hira, where he first received the revelations. The traditional Islamic narrative is that the Angel Gabriel conveyed God’s words to an initially terrified Muhammad. Osho’s interpretation leans more towards a psychological explanation, positing that the revelations might have been products of Muhammad’s own unconscious mind.
- Content of the Quran: Osho’s opinion on the Quran is profoundly critical, suggesting it lacks depth or significant spiritual wisdom. He regards it as a collection of ordinary wisdom, with most of its content being “rubbish.”
- Question of Literacy: Osho emphasizes Prophet Muhammad’s illiteracy, perhaps to underscore the simplicity or primitiveness he perceives in the Quran’s content. In Islamic tradition, Muhammad’s illiteracy is often viewed as a miracle, reinforcing the belief that the Quran, with its complexity and depth, could only have come from a divine source.
Judaism Quotes by Osho
Judaism is one of the world’s oldest monotheistic religions, tracing its spiritual lineage back over 3,500 years to the covenant between God and Abraham. It forms the religious foundation for Christianity and Islam, making it a cornerstone in the historical development of Western spiritual thought. Its scriptures, particularly the Torah (or the first five books of the Hebrew Bible), encapsulate a blend of historical narrative, law, and ethical teachings, guiding Jewish life and significantly influencing global moral and philosophical discourses. The core principles of Judaism – such as the belief in a single, omniscient God, the significance of the Sabbath, and the ethical guidelines for righteous living – have shaped millennia of spiritual and cultural traditions.
In his expansive discourses, Osho touched upon multiple world religions, including Judaism. He often approached religious teachings with both a reverence for their mystical depth and a critical eye toward orthodox practices and interpretations. In the context of Judaism, Osho recognized its foundational importance as a precursor to Christianity and Islam. He frequently referenced tales from the Old Testament, using them as allegorical tools to convey broader spiritual messages.
While Osho appreciated the mystical traditions within Judaism, such as the Kabbalah, which seeks to understand the nature of God and the universe, he did not hesitate to critique what he saw as restrictive or outdated practices and beliefs. Like his approach to other religions, Osho’s views on Judaism oscillated between admiration for its esoteric wisdom and a call for evolving beyond traditional dogmas to seek a direct, individual experience of the divine.
In summary, Osho’s perspective on Judaism, like his views on other religions, is multifaceted – acknowledging its profound spiritual legacy while emphasizing the need for inner transformation and direct spiritual experience over ritualistic or dogmatic adherence.
Quotations
“All the great revolutionaries of the world have come from the Jews”
Jews have always been a law-abiding people. That’s why all the great revolutionaries of the world have come from the Jews. (I Say Unto You Volume1)
“One of the greatest contributions of Judaism to the world”
The actual word in Hebrew is TESHUVAH: repent. TESHUVAH.means ‘return’ and TESHUVAH also means ‘answer’. Both meanings are beautiful. To return to God is an answer to Him. This is one of the most beautiful things in Judaism, one of the greatest contributions of Judaism to the world. It has to be understood because without it you will never be able to understand Jesus. Judaism is the only religion in the world which says that not only is man seeking God, but God is also seeking man Nobody else in the world believes that. There are Hindus, Mohammedans and other religions: they all believe man is seeking God. Judaism believes God is also seeking man. And this should be so if He is a father. This should be so. He is the whole, and if a part has gone astray, the whole – out of His compassion – must seek the part. Judaism has a beauty of its own. Man seeking God is just like stumbling in darkness. Unless God is also seeking you, there seems to be no possibility of any meeting. How will you seek Him who is unknown? Where will you seek Him? (Come Follow To You, Vol 1)
“I am a Jew”
Jews particularly cannot talk without their hands. You can look at me: I cannot talk without my hands. That certainly shows that I am a Jew; if not in this life then in some past life I must have been a Jew. I cannot keep my hands in my pockets – I don’t have any pockets, so whatsoever happens I can always talk! (From Personality To Individuality)
This is a strange company here. I am an old Jew. There is a proverb which says, “Once a Jew always a Jew.” And I was once a Jew, and I know the truth of that proverb. I’m still a Jew (Glimpses of a Golden Childhood)
Jews are intelligent people, the most intelligent in the world. That’s why they are hated so much. They have committed only one mistake in their whole history: they crucified Jesus and missed the greatest business that was available to them! It is such a rare phenomenon, that it went into the hands of the Italians – the whole business! It is inconceivable – Jews losing it to the Italians! If the Italians are selling spaghetti, that is okay, but they are selling Jesus! Otherwise, the Jews have never committed any mistake. But that one mistake has cost them very much: they became uprooted. But sometimes blessings come in the form of curses. When they became uprooted, when they lost their land, they became naturally more intelligent than anybody else because they had to exist in adverse conditions. No other race has existed in such adverse conditions as the Jews. And when you live in adverse conditions the challenge is such, you can survive only if you bring your intelligence to its highest peak. If you behave stupidly you will be destroyed. They were living always amongst strangers antagonistic to them; they became more and more intelligent.
More Nobel Prizes go to Jews than to anybody else. And wherever they are they succeed, whatsoever they are doing they bring a certain magic to it. So whenever they feel a certain vibe, a certain phenomenon happening anywhere, they are the first to reach, they are the first to reap the crop. Almost fifty percent of my sannyasins are Jews – so many Jews that sometimes I become suspicious whether perhaps I am a Jew! Jews have suffered very much; they are wounded. Of course, two thousand years of suffering have made them very mature, intelligent, alert. Hence they can recognize me better than anybody else. (Dhammapada Volume 9)
Brief Analysis
Osho’s remarks on Jews and Judaism are provocative and insightful, revealing a deep appreciation for Jewish culture, history, and contributions to world spirituality and intellect.
- Revolutionaries from the Jews: The quote “All the great revolutionaries of the world have come from the Jews” captures Osho’s recognition of Jewish thinkers, leaders, and visionaries’ profound impact throughout history. Their status as “law-abiding” people, in Osho’s view, has fostered a spirit of revolutionary thinking. This might be because adhering strictly to law and order requires a depth of thought, analysis, and, sometimes, a desire to challenge or reform those laws.
- Judaism’s Unique Contribution: In discussing TESHUVAH, Osho introduces a revolutionary idea in religious thought – that not only do humans seek God, but God is also actively seeking humans. This mutual search captures the deeply personal and intimate relationship between humans and the divine in Jewish teachings. Osho sees this concept as a fundamental contribution of Judaism, emphasizing its uniqueness in the landscape of world religions. He also links this to the understanding of Jesus, indicating the interconnectedness of religious thought.
- Personal Identification as a Jew: In several quotes, Osho makes playful yet profound remarks about identifying as a Jew. While there’s humor in his comments about speaking with hands, his repeated identification with Jewish identity hints at a deeper resonance. Osho’s remark, “Once a Jew, always a Jew,” suggests a spiritual and historical connection that transcends lifetimes.
- Jewish Intelligence and Adversity: Osho speaks to the resilience and intelligence of the Jewish community, linking their survival and success in often hostile environments to their heightened intelligence and adaptability. His humorous mention of the “business” of Jesus showcases his unique way of intertwining profound insights with wit. He highlights how adversity has, paradoxically, been a blessing for the Jewish community, honing their skills, intellect, and adaptability.
- Connection with His Sannyasins: Osho’s acknowledgment that many of his followers are Jews emphasizes a spiritual kinship. His suggestion that Jews have a heightened capacity to recognize spiritual truth due to their long history of suffering and maturation offers an interesting perspective on his deep connection with Jewish sannyasins.
Through these quotes, Osho presents a layered, multifaceted perspective on Judaism and the Jewish people, weaving together threads of history, spirituality, adversity, and intellect. He celebrates the unique contributions of Judaism to global spirituality and recognizes the profound depth and resilience of the Jewish spirit.
Conclusion
With his unapologetic candor and profound wisdom, Osho provides us with a unique lens through which to view two of the world’s major religions: Islam and Judaism. Throughout his discourses, he delves deep into the core of both faiths, highlighting paradoxes, celebrating unique contributions, and challenging traditional perspectives. One universal theme Osho consistently touches upon is the interplay between historical narrative and timeless spiritual truth. Whether discussing the Prophet Muhammad’s revelations or the Jewish understanding of a mutual search between humans and the divine, Osho underscores the transformative power of direct spiritual experience over mere ritualistic adherence.
Another prevalent insight is the resilience and adaptability of spiritual communities in the face of adversity. His remarks about the Jewish community’s survival and intelligence amidst challenges offer a poignant testament to the human spirit’s capacity to find strength in tribulation. As Osho suggests, this resilience can often lead to a heightened sense of spiritual understanding and depth.
Osho’s teachings remind us of the importance of interfaith understanding. His insights on Islam and Judaism emphasize the shared human quest for spiritual truth, transcendence, and inner peace in a world increasingly divided. By engaging deeply with various religious traditions, we are better positioned to appreciate the richness of each and the universal truths they espouse.
In conclusion, we invite you, our esteemed readers, to delve deeper into the ocean of spiritual wisdom. Reflect on Osho’s words, but also explore further.
- Do you have a favorite quotation from Osho or another spiritual leader on Islam, Judaism, or any other faith?
- How do these teachings resonate with your own spiritual journey?
We would love to hear your reflections and insights, for we find a shared path to enlightenment in shared understanding.