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Shri Vinod Khanna launched "Einstein the Buddha"
Union Minister of State for External Affairs, Shri Vinod Khanna launched "Einstein the Budhha", a book based on the insights of Osho on the new man, at the Osho World stall during the 16th World Book Fair. The book in two volumes, is the compilation of Osho's vision on the evolution of the new man who is a merger of science and spirituality.

Osho in His discourses extensively spoke on the evolution of the new man who is a meditator, a conscious individual, rich from within, multidimensional in approach and remaining available to the inner and the outer both.

Osho's vision of the new man is "Einstein the Buddha".

In His discourses, Osho speaks of creating a synthesis and to bring one unity between the materialistic, scientific approach of the West and the spiritual, meditative approach of the East. That will make man complete, whole. And to be whole is the only way to be holy.

Osho says that there have been Buddhas and there have been Albert Einsteins, but we are still waiting for a Buddha who is also an Albert Einstein or an Albert Einstein who is also a Buddha. The day is coming closer and closer".

Sharing His insights, Osho says, "If Einstein had also been a Buddha, there would have been atomic energy but no atom bombs, and atomic energy would have become a blessing -- the greatest blessing ever. The earth would have become a paradise. But Albert Einstein is not a Buddha; unfortunately he knows nothing of meditation -- a great mind, but the master is missing; a great mechanism, a great airplane without the pilot.

"I would like you to be enriched by Newton, Edison, Eddington, Rutherford, Einstein; and I would like you also to be enriched by Buddha, Krishna, Christ, Mohammed, so that you can become rich in both the dimensions -- the outer and the inner."

This book is an invitation to explore one's inner and outer through the beautiful insights of Osho.

Foreword by Dr. Vijay Bhatkar

The wonderful message of Osho is that, we want a Buddha who is also an Einstein. If we look at the origins of knowledge in India and many parts of the world, it was the philosophy that led the seeking of knowledge. Science followed much later.

If you look at the last four centuries when science has moved ahead, the philosophers and the religious people or thinkers have not been able to understand what science is talking about. And there is a gap, there is a chasm that scientists say something the philosophers say something. Osho tells us now that gyan or spirituality and vigyan or science must be brought together.

We require a Buddha; we also need an Albert Einstein. Otherwise science cannot solve the problem. We have seen that how the technology can be used in an entirely different way. We saw a new kind of war, which is being created because of totally new kind of weapons.

Biological weapons and chemical weapons.

What we want is a deeper dialogue between science and spirituality.

Preface by Shri Dileep Padgaonkar

The Virtues of Abandon
The words of Osho collected in this volume testify yet again to His abiding sense of abandon. No preacher of religion, no spiritual guide, no mystic or philosopher has quite matched the playful nature of His words and deeds. This was not a matter of style alone. The substance of His thinking too bore the stamp of light-heartedness. He ridiculed seriousness, mocked pedantry, loathed platitudes, poked fun at pomposity and, to drive home the point even more forcefully, seldom missed an opportunity to laugh at Himself.

Osho, cult leader, 'self appointed' Bhagwan, the rich man's guru, the joker, the show-man, the Rolls-Royce guru, the master and so forth.

The remarkable thing about this candour was Osho's unerring ability to laugh, and to make others laugh, at His own expense. This enabled Him to puncture the vanities of religious and spiritual tutors spoke with unabashed candour about how the world perceived His various avatars: sex guruand the pretensions of the powerful like a skilled fencer.

This jocular disposition was, however, not devoid of purpose. It was useful to the extent that it allowed Osho to oppose dogma, stigmatise the hypocrisy of the pious, rebuff the virtues claimed for ritual, pooh-pooh metaphysical mumbo-jumbo, religious demagoguery and abstract philosophical hocus pocus, challenge stifling hierarchies and overall, to smash all fetters on freedom. This is why He subscribed to dissent, advocated apostasy, disapproved of the claims made on behalf of belief, faith and convention even as He rejected the conceits of science.

Another rhetorical tool He used to masterly effect was paradox. He would say that His torrent of words were meant to inculcate the beauty of silence. The jokes were intended to provoke, beyond the mirth, a state of no-mind even for a brief while. The fury of His passions were directed at exposing the ephemeral nature of desire. He sought to disturb, shock and provoke to goad the individual to discover the worth of stillness. Osho was an agent provocateur who wanted to subvert conventional modes of thought and feeling because these, in His eyes, bred complacency and smugness.

Time and again He indeed subjected to the most devastating critical scrutiny all that we hold dear: the family, the community, the nation, fame, wealth and religion itself. In his eyes, these were deceptions, at best, and, at worst, mere illusions or chimeras. They were impediments to attain what He called 'non thinking' or 'super consciousness', a state of being that allowed the individual to look at the world around, and the world within, in a spirit of endless contentment, wonder and joy. And this spirit He found precisely in the abandon that underline sexual ecstasy, dance, music, poetry and laughter.

Osho's emphasis on art is arresting on more than one count. He obviously sees it as a form of meditation and enlightenment, as a prime expression of human freedom.

But He also regards it as a bridge between religion and science. Religion, He argued, has failed humankind to the extent that it has been focused on the other-worldly.

It neglected this-worldly affairs, which has tantamount to neglecting our very roots. Science too was a failure since it gave short shrift to the world within, to the life of the spirit. Art alone, He insisted as a bridge between the two equally significant worlds.

The "new man" would have to be a combination of a Zorba and a Zen monk, an Einstein and a Buddha, a mystic, a poet and a scientist rolled in one.

No reader of these pages can fail to notice the ultimate paradoxes of Osho. Despite His clarity, He retains an aura of mystery. Despite His candour, He remains an enigma. Despite His vast erudition, what comes across is a child-like innocence. His relentless defiance of all that is fleeting and transient, including death, in fact exults the myriad glories of the here and now even as it allows the individual to respond to the seductions of the life divine. This explains in some measure why He insisted on the therapeutic virtues of laughter. For Osho the world itself was a cosmic joke. He left it to each one of us to deliver its punch line.


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