A Personal Reflection on the Rajneesh Movement in Transition: An Analysis of Swami Anand Mahendra’s 1980 Letter
Introduction: A Glimpse into the Rajneesh Movement in the 1980s Through a Personal Letter
The early 1980s marked a significant period of transformation for the Rajneesh movement, a controversial new religious movement founded by the Indian mystic Bhagwan Shree Rajneesh, later known as Osho.¹ This movement, characterised by its eclectic blend of Eastern mysticism, Western therapeutic techniques, and radical social philosophies, garnered a global following that transcended geographical and cultural boundaries.³ Initially centred around its ashram in Poona, India, the movement underwent a dramatic shift with Bhagwan’s relocation to the United States, a move that profoundly impacted its disciples worldwide. The personal letter penned by Swami Anand Mahendra in September 1980 offers an intimate perspective on this pivotal moment in the movement’s history.
As a disciple within the Rajneesh community, Swami Anand Mahendra’s reflections on Bhagwan’s departure, the closure of the Poona ashram, and his subsequent experiences provide valuable insights into the personal impact of these major changes. Personal correspondence such as this serves as a crucial primary source, allowing for a deeper understanding of the lived experiences and perspectives of individuals within historical movements, often revealing nuances that official records or public narratives might overlook. This report will delve into the key themes and references within Swami Anand Mahendra’s letter, contextualising them within the broader historical, social, and philosophical framework of the Rajneesh movement during the early 1980s, examining figures like Bhagwan Shree Rajneesh and G.I. Gurdjieff, the concept of “Merrie Englanders,” the identity of “Teerth Prashanto,” the spiritual significance of Kashmir, and the socio-economic backdrop of “Thatcherland.” The analysis aims to illuminate the complexities of this transformative era for the Rajneesh movement through the lens of one disciple’s personal journey.
Swami Anand Mahendra: A Disciple’s Perspective on a Changing Era
Direct biographical information regarding Swami Anand Mahendra is limited within the provided research material.¹ The name “Swami Anand” was a common appellation adopted by male disciples of Rajneesh, making specific identification without further details a challenging endeavour.³ It is important to note that other individuals bearing the name “Swami Anand” were associated with different spiritual traditions and movements, further underscoring the difficulty in isolating the specific individual who penned this letter.
However, the content of the letter itself offers valuable clues that allow for inferences about Mahendra’s identity and his position within the Rajneesh community. His reference to “Merrie Englanders” suggests a potential British background or at least close connections to disciples from the United Kingdom. The mention of Teerth Prashanto indicates a personal relationship within the Poona ashram. Furthermore, his reflections on the prospect of a peaceful early retirement spent tending the ashram garden, coupled with his reaction to the ashram’s closure, imply a significant level of commitment and integration into the community’s daily life.
His understanding of Bhagwan’s often unconventional and challenging methods as “devices to wake us up” reveals an acceptance and internalisation of Rajneesh’s core teachings.¹ Within the Rajneesh movement, sannyasins, or disciples, played a central role, often adopting new names that included the prefix “Swami” for men and “Ma” for women.² The movement emphasised practices such as meditation, particularly the unique form of dynamic meditation, alongside a philosophy of personal transformation and embracing life fully without attachment to worldly possessions.¹
Swami Anand Mahendra’s letter, therefore, can be interpreted as a reflection of a personal spiritual journey, one marked by a dedication to the Rajneesh philosophy and an effort to navigate and adapt to the significant changes that were unfolding within the movement during this period. The somewhat humorous and reflective tone adopted by Mahendra, even amidst the evident upheaval caused by the ashram’s closure and Bhagwan’s departure, hints at a resilient and possibly long-standing engagement with the core principles of Rajneesh’s teachings.
Bhagwan’s Exodus and the Poona Ashram’s Demise: A Movement in Transition
The letter from Swami Anand Mahendra, dated September 9th, predates the confirmed relocation of Bhagwan Shree Rajneesh to the United States in 1981.² However, Mahendra’s statement that “Bhagwan’s buzzed off to the USA” suggests that Bhagwan’s move was either very recent or anticipated imminently within the community in September 1980. While the bulk of evidence points to 1981 as the year of the primary relocation, Mahendra’s remark could indicate an earlier, perhaps less publicised trip or a strong anticipation within the inner circle.
The decision for Bhagwan to move to the United States was driven by a confluence of factors, including escalating tensions with Indian authorities, significant tax liabilities imposed on the ashram, and a strategic desire to establish a new international headquarters for the burgeoning movement.¹ By 1980, the Poona ashram had become a subject of considerable controversy, facing opposition from Indian religious leaders, and the government had ceased issuing visas to foreign visitors specifically intending to visit the ashram.¹ Furthermore, the Janata Party government retroactively revoked the ashram’s tax-exempt status, leading to a substantial tax claim estimated at $5 million.¹
Following Bhagwan’s departure, the Rajneesh Ashram in Poona did indeed close down, as noted in Mahendra’s letter, leading to the dispersal of its large community of residents.² This closure undoubtedly had a significant impact on the disciples who had made the ashram their home, disrupting their established routines and community bonds.⁴⁶ It is worth noting that while the main ashram closed, a smaller meditation centre continued to operate in Poona to cater to the Indian disciples.⁴⁷
The relocation of Bhagwan and the closure of the Poona ashram marked a major turning point for the movement, with the focus shifting to the newly established Rajneeshpuram commune in Oregon, USA.² This new venture was fuelled by utopian aspirations to create an intentional community based on Rajneesh’s teachings, although it later became embroiled in controversies that ultimately led to its collapse.
Swami Anand Mahendra’s initial disappointment at the disruption of his anticipated “peaceful early retirement” within the ashram, followed by his decision to undertake a three-month retreat in Kashmir, suggests a personal struggle to come to terms with these radical changes and a need for individual reflection and spiritual recalibration. His expectation of a stable life within the Poona ashram was shattered, prompting him to seek an alternative path for his spiritual journey amidst the movement’s flux.
Echoes of Gurdjieff: Philosophical Parallels in Bhagwan’s Teachings
G.I. Gurdjieff was an influential spiritual teacher of the early to mid-20th century, renowned for his emphasis on the development of self-awareness and the pursuit of inner transformation through often unconventional and demanding methods.¹ His “Fourth Way” teaching aimed to integrate the physical, emotional, and intellectual dimensions of human existence, advocating for a holistic approach to spiritual growth.⁶⁷
Bhagwan Shree Rajneesh, in his own teachings, demonstrated a remarkable ability to synthesise a diverse array of philosophical and psychological ideas, drawing inspiration from both Eastern spiritual traditions and Western intellectual thought.¹ He was notably critical of institutionalised religions, asserting the primacy of individual spiritual experience over dogma and organised belief systems.¹
Swami Anand Mahendra’s observation that “Bhagwan, like Gurdjieff, will always keep creating devices to wake us up” highlights a significant parallel in their pedagogical approaches.¹ Bhagwan frequently employed provocative and sometimes seemingly shocking techniques, such as dynamic meditation, which involved vigorous physical activity and emotional release, and encounter groups that often involved intense interpersonal confrontation.¹
These methods were intentionally designed to challenge disciples’ deeply ingrained patterns of behaviour and belief, pushing them beyond their comfort zones in pursuit of self-discovery. This approach bears a striking resemblance to Gurdjieff’s deliberately challenging and often disruptive exercises, which aimed to foster self-awareness by breaking through habitual and unconscious ways of being.¹
Indeed, Bhagwan himself acknowledged the influence of Gurdjieff on his thinking, recognising the value of such unconventional methods in stimulating genuine self-reflection and spiritual awakening.¹ Mahendra’s comparison thus demonstrates a perceptive understanding of Bhagwan’s unique pedagogical style, recognising the intentional use of jarring “devices” as a means to facilitate deeper engagement with the inner self — mirroring the core philosophy behind Gurdjieff’s transformative techniques.
“Merrie Englanders”: Understanding the Rajneesh Movement in the UK
The term “Merry England,” or its more archaic spelling “Merrie England,” evokes a nostalgic and idealised conception of English society and culture, often associated with an idyllic pastoral way of life purportedly prevalent in Early Modern Britain.⁷⁴ This concept carries connotations of a simpler, more communal existence, potentially with stronger spiritual connections, and often serves as a romanticised counterpoint to the perceived complexities and alienation of modern life.
The Rajneesh movement, with its critique of conventional societal norms and its emphasis on individual freedom and self-discovery, held a significant appeal for many Westerners, including a substantial number of followers from the United Kingdom.³⁹ The movement’s synthesis of Eastern spirituality with Western individualism resonated with those seeking alternative paths to personal growth and spiritual fulfilment.
In this context, Swami Anand Mahendra’s use of the term “Merrie Englanders” likely refers specifically to British disciples within the Rajneesh movement.⁷⁴ It could have served as a form of collective identity among these individuals within the larger international community of sannyasins. The term might also carry a slightly ironic or nostalgic undertone, perhaps contrasting the idealised vision of “Merry England” with the realities of contemporary Western life and the spiritual seeking that drew them to the Rajneesh movement.
It is plausible that Bhagwan himself or the movement’s leadership might have occasionally used this term to refer to their British followers, fostering a sense of shared cultural background within the diverse international community. The mention of “Merrie Englanders” in Mahendra’s letter suggests the existence of a recognisable group or network of British disciples who likely maintained connections and perhaps even shared certain cultural references within the broader movement.
Teerth Prashanto: Unravelling a Connection within the Ashram
Researching the identity of Teerth Prashanto in relation to Swami Anand Mahendra and the Rajneesh movement proves challenging due to the commonality of sannyasin names.⁶ Without more specific biographical details, pinpointing a single individual with certainty is not possible.
However, the context in which Teerth Prashanto is mentioned in Mahendra’s letter provides valuable clues about their relationship. Mahendra states that “Teerth Prashanto left me” after his bout with hepatitis, suggesting a close personal bond or a shared living arrangement within the Poona ashram. The phrasing “left me” implies an emotional impact on Mahendra as a result of Prashanto’s departure, indicating a connection that went beyond mere acquaintance within the community.
Several scenarios could explain Teerth Prashanto’s departure. He might have left the ashram due to its impending closure or following Bhagwan’s move to the United States. Alternatively, Prashanto could have had personal reasons for leaving that were unrelated to the broader changes within the movement. It is also possible that Teerth Prashanto served as a caregiver or provided close companionship to Mahendra during his period of illness and recovery.
The fact that Mahendra specifically mentions Prashanto’s departure in the context of his post-hepatitis vulnerability suggests a significant personal reliance or emotional connection during that time. This points to the existence of strong interpersonal bonds and mutual support networks within the Poona ashram, where disciples likely formed close-knit relationships and provided care for one another during times of need.
Kashmir: A Sanctuary for Self-Reflection Amidst Movement Changes
Kashmir held a notable reputation as a serene and spiritually significant location, attracting individuals seeking retreats and self-reflection, particularly in the early 1980s.⁸⁵ The region’s breathtaking natural beauty, coupled with its rich history of diverse spiritual traditions encompassing Hinduism, Buddhism, and Sufism, made it a magnet for seekers from various faiths.
While specific data on the influx of Westerners to Kashmir for spiritual purposes during the early 1980s is not extensively detailed in the provided material, its established spiritual allure suggests it would have been a known destination for those seeking inner peace and contemplation.
Swami Anand Mahendra’s decision to undertake a three-month retreat in Kashmir following the upheaval within the Rajneesh movement is highly significant. His stated intention to spend this time “looking at my samskaras and conditioning and trying to get out of that old movie and into the here and now” clearly indicates a deep desire for introspection and personal growth.
This decision can be directly linked to the major changes occurring within the Rajneesh movement, suggesting that Mahendra sought a period of solitude and reflection to process these shifts and re-evaluate his own spiritual trajectory. His evocative description of Kashmir as “one of God’s gardens” underscores the tranquil and spiritually conducive environment he sought for his retreat.
Furthermore, his daily routine, which included waking at 5 o’clock for meditation, consuming a diet of raw fruits, grains, and vegetables, and swimming in the lake for purification, aligns with common practices associated with spiritual retreats aimed at cleansing both the body and the mind to facilitate deeper inner work.
Mahendra’s choice of Kashmir as a sanctuary for self-reflection highlights the Rajneesh movement’s broader encouragement of individual spiritual exploration and the agency afforded to disciples in seeking out environments that supported their personal growth, even outside the central ashram setting.
Life in “Thatcherland”: The Socio-Economic Backdrop of Early 1980s Britain
The early 1980s in the United Kingdom, under the leadership of Margaret Thatcher’s government, were marked by significant social and economic transformations.⁹⁰ Thatcher’s policies focused on principles of privatisation, deregulation, and reducing the power of trade unions, emphasising individual responsibility and a free-market approach.
This era witnessed a notable economic recession, accompanied by a sharp increase in unemployment rates, reaching levels not seen since the interwar depression.⁹⁰ Inflation, while a major concern at the start of the decade, gradually decreased due to the government’s monetary policies.⁹⁰ Industries, particularly manufacturing, experienced significant decline and job losses during this period.⁹⁰
The social atmosphere was often characterised by public discourse surrounding these economic challenges, with debates over government policies and their impact on various segments of society.
Swami Anand Mahendra’s reference to returning to “Thatcherland” carries a distinct tone of irony and perhaps social commentary, reflecting an awareness of these prevailing conditions. His mention of needing a “long relaxing spell on the dole in Thatcherland to get in touch with the ultimate truth (the price of a pint etc.)” sarcastically links the pursuit of spiritual enlightenment with the mundane realities of economic hardship and the cost of basic necessities like a pint of beer.⁹⁰
This remark suggests a potential contrast between the communal and perhaps less materially focused life within the Rajneesh movement (or during his retreat in Kashmir) and the stark economic realities he anticipated upon his return to Britain. His inability to drive due to his recent hepatitis and the reliance of his friends on local pubs for social interaction further illustrates the social landscape of early 1980s Britain that he was preparing to re-enter.
The sardonic use of “Thatcherland” reveals Mahendra’s keen understanding of the socio-economic difficulties prevalent in the UK at the time, hinting at a potentially critical perspective on the prevailing political and economic climate compared to the alternative lifestyle he had experienced within the Rajneesh community.
Conclusion: A Disciple’s Reflections on a Movement in Flux
Swami Anand Mahendra’s letter from September 1980 provides a compelling personal reflection on a period of significant upheaval within the Rajneesh movement. Bhagwan Shree Rajneesh’s impending or recent departure for the United States, coupled with the closure of the Poona ashram, represented a major turning point that necessitated adaptation and introspection among his disciples.
Mahendra’s initial disappointment at the disruption of his envisioned peaceful life within the ashram community is palpable, yet his subsequent actions, such as seeking a spiritual retreat in Kashmir, demonstrate a continued commitment to his personal spiritual journey even amidst these profound changes.
His drawing a parallel between Bhagwan’s methods and those of G.I. Gurdjieff reveals a deeper understanding of the often unconventional pedagogical approaches employed within the movement to foster self-awareness. The reference to “Merrie Englanders” hints at the existence of distinct cultural sub-groups within the international Rajneesh community, while the mention of Teerth Prashanto underscores the personal bonds formed among disciples within the ashram.
Mahendra’s choice of Kashmir for his retreat highlights the movement’s encouragement of individual spiritual exploration beyond its central hubs. Finally, his ironic commentary on returning to “Thatcherland” reveals a sharp awareness of the socio-economic realities of early 1980s Britain, contrasting them with the perhaps less materially focused environment of the ashram.
Ultimately, Swami Anand Mahendra’s letter offers a valuable firsthand perspective on a transformative era for the Rajneesh movement, illustrating both the challenges and the enduring spiritual dedication of its followers as they navigated a period of significant transition.
The Rajneesh movement, despite its controversies and eventual collapse in Oregon, left a lasting impact on the landscape of new religious movements and continues to be a subject of study and discussion decades later.²
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