In 1974 Rajneesh relocated to Pune, where an ashram was established and a variety of therapies, incorporating methods first developed by the Human Potential Movement, were offered to a growing Western following. During this period he expanded his spiritual teachings and commented extensively in discourses on the writings of religious traditions, mystics, and philosophers from around the world. In 1970, Rajneesh spent time in Mumbai initiating followers known as 'neo-sannyasins'. In advocating a more open attitude to human sexuality he caused controversy in India during the late 1960s and became known as 'the sex guru'.

Rajneesh emphasized the importance of meditation, mindfulness, love, celebration, courage, creativity and humor-qualities that he viewed as being suppressed by adherence to static belief systems, religious tradition and socialization.

In the 1960s he traveled throughout India as a public speaker and was a vocal critic of socialism, Mahatma Gandhi, and Hindu religious orthodoxy. During his lifetime he was viewed as a controversial new religious movement leader and mystic. Rajneesh (born Chandra Mohan Jain, 11 December 1931 – 19 January 1990) and latter rebranded as Osho was leader of the Rajneesh movement. This enabled him to teach his beloved friend, Arjuna, the highest truths about the world, the soul, about upholding one s duty and about reaching the highest spiritual goal of liberation without cutting oneself off from the world. He lived fully in the materialistic world, and yet was able to view his life dispassionately when needed. And so, he had no difficulty in involving himself in all the worldly affairs that his life entailed, while at the same time realizing the highest philosophical truth of the divinity of all existence. Krishna was the only person, says Osho, who accepted both the world and God. As Osho points out, religious people accept god but not the world they live in, while atheists accept the world they live in but not the concept of God. He accepted the world and life itself at its own terms. In Osho s view, Krishna is a man who lived life as it should be lived. He says to the readers that in Krishna they can see themselves, if they are willing to shed their preconceived notions and inhibitions. Taking in all aspects of Krishna s life, Osho portrays him as a liberated soul, a man far ahead of his times. Even to non-believers, he is a figure who cannot be ignored. Krishna is one personality who never fails to intrigue people who learn about the culture of India. Treating Krishna not as a piece of myth or the product of a poet s imagination, but as a real historical figure, Osho answers several questions put forth by his disciples about Krishna.

Osho krishna and his philosophy