Osho A-Z — 15 February 2017

Osho talks on the topic: Commune. “I would like to create a chain of communes all around the world…”

Celebration in Rajneesh Mandir

The real socialism can only be the fragrance of a commune deep in meditation. It has nothing to do with the social structure or the economy. Real socialism is not a revolution in the society, it is not social: it is the revolution in the individual consciousness.

If many people who are going through an inner revolution live together, then there is bound to be a new quality. You can call it socialism; the better word will be ‘communism’, out of ‘commune’. Only a commune can have communism, but a commune exists only once in a while. When Buddha was alive a commune grew around him; he called it sangha, another name for commune. The meaning of sangha is: where the initiates have dropped their egos and are no more functioning like islands but have become one with each other, where a communion is happening. Communication is between the heads; communion is between the hearts.

Whenever so many hearts open, become flowers, a great fragrance is released. That fragrance surrounds a Buddha, you can call it a Buddhafield. The energy is totally different: there is no politics involved in it. […]

If Buddha is there, the commune is bound to happen; it cannot be prevented. It is inevitable. The real seekers will start moving towards the Buddha from the farthest corners of the world. It is just like when a fragrant flower opens, bees start queuing from faraway places. Suddenly the fragrance becomes a magnetic pull — but only for the bees, not for everybody. The dogs will pass by the flower without ever looking at the flower; it does not exist for them, they are not sensitive towards it.

The Buddha exists only for those who have the sensitivity, the perception, the availability, the openness, the search. Many came across Buddha and missed him. Millions of people encountered him, but could not recognize him. To them he was just another learned man, just another saint. And India has always been full of saints. There was nothing special for them in him. They listened to him, they gathered a little bit of knowledge from him and went on their way.

But those who had the sensibility, who had the heart which can dance with this fragile energy of a Buddha, this delicate perfume, were lost, completely lost and dissolved, merged. Out of these merged individuals the commune arises, the Buddhafield, the sangha. […]

In a commune of a Buddha everyone has individuality, nobody has any personality. Nobody is egoistic, but everybody has his uniqueness; he contributes to the commune in his own unique way.

And everybody is respected for whatsoever he is doing; there is immense respect for the individual. […]

There are poets, painters — famous, well-known — authors who have published much, and they may be making shoes or just working in the carpentry or doing some manual work in the garden, because one thing is absolutely clear: that your job makes no difference, your individuality is intact everywhere. Your job does not give you any higher position, it does not create any hierarchy.

Everybody else is doing in his own way, wholeheartedly. […]

In the commune of a Buddha, in the first place there is no dictatorship, although for the outsiders it may seem that there is a dictatorship. For the outsider, if he comes here, he will think this is my dictatorship, although I never order anybody. […] I don’t know who is living where, […] I have not visited the other houses of the commune. I simply know the way to my room! […]

But anybody from the outside will think that I am the dictator; that is absolutely wrong. People are here working out of their love, nobody is ordered. And if they ask me and I say something, it is always a suggestion, never an order. They are free to accept it or not accept it. They always accept it — the credit goes to them; it has nothing to do with me. If they don’t accept it they are perfectly free to do that way.

In a real commune, the commune of my vision, the highest becomes the center. […]

Through the Buddha, through the enlightened person, God starts flowing. It is the highest, the suprememost that creates a real commune. […]

If you surrender to a Buddha it is your decision, it is your freedom; you are not made to surrender.

And when many people surrender to a Buddha they are really surrendering to their own future, to their own ultimate potential. Buddha simply represents what can happen to them. He is just a reflection of their ultimate flowering.

When you surrender to a Buddha you are really surrendering your lower reality to your own higher reality; the Buddha is just an excuse. Then a real commune comes into existence. It is out of love, out of meditation and prayer. […]

Man has evolved, has matured, and particularly today. The time has come when thousands of such communes can erupt, explode all over the world. And that’s what I am intending to do by creating so many sannyasins and then sending them back to their countries so that thousands of communes start functioning.

I would like to create a chain of communes all around the world, so this commune does not remain only one oasis in the vast desert but becomes interlinked with many communes. That type of interlinking has never been done before; that will be new. Communes have always existed, but many communes functioning all around the world was not possible before; it is possible only today.

Science has made it possible. The world is now so small, it is almost like a village, a global village. […]

What I am doing here is a very balancing phenomenon. Now religion can exist on a far higher level than it has ever existed, because science has provided the right background. And moreover, science has created a tremendous fear in the world that science can destroy the whole humanity. And now the only hope is that religion can save it. And when it is a question of survival, millions of people are bound to become interested in meditation because only meditation can save them; nothing else can save. If man remains the same and science goes on developing, then the very developing science will become a mountainous burden on man. […]

It can bring a Third World War, a total war, because it is a question of life and death; it has never been such a question before. There is a hope that religion can explode, and millions of authentic seekers are searching for it.

We can create a chain around the world of such communes, and the whole world can be transformed into a Buddhafield. Then only there is a possibility of a communism arising out of love and arising from the highest sources, from the Everests — not a dictatorship of the proletariat, but a trust, a surrender to a Buddha. And out of that trust and surrender a totally new kind of communism can be given birth.

In that sense I am for communism — but communists will be very much against me because if my type of communism succeeds then their type of communism is bound to fail.

Osho, I Am That, Ch 15

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