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My effort is not only to create the buddhafield here but to create small oases all over the world. I would not like to confine this tremendous possibility to this small commune only. This commune will be the source, but it will have branches all over the world. It will be the root, but it is going to become a big tree. It is going to reach every country, it is going to reach every potential person. We will create small oases; we have started creating small communes, centers, all over the world.”
“And wherever my sannyasins are together, I am there. Wherever they will sit in meditation, my presence will be felt.”

- The Dhammapada: The Way of the Buddha, Vol 6, Chapter #6

I have got two hundred thousand sannyasins working all around the world, two hundred communes slowly growing. Soon there will be thousands of communes all around the world, and this will be the first chain of communes surrounding the whole globe! And the possibility of their success is becoming more and more than it was ever before, for the simple reason that science has come to such a growth that unless religion also reaches to the same point, humanity is doomed. Everything has become lopsided. It was never so before, in fact just the opposite was the case.

Buddha's commune was far more advanced than the technology and the science of Buddha's day. Mahavira's commune was far more advanced, far ahead than the society, than the inner growth of man; there was a big gap. Now the gap is there, but it is a totally different gap. The society, science, technology, have gone far ahead than man's inner growth. Now the society and the science and the technology have prepared the ground; we can use this opportunity. We can help man come to the same growth, and that will he a balancing thing. All those communes in the past created an imbalance; they were out of tune. They were far ahead of their time, hence they were doomed to fail. But this time we can hope we may succeed, for the simple reason that we are not going against or too ahead of time. Time is ready and ripe and we are in tune with it. Only we are in tune with it; the whole society is falling behind—the modern technology, the modern science. All your so-called churches, religions are far behind modern science.”

“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.”

- I Am That, Chapter #15 

 And it has now to be a known and recognized fact that my buddhafield is not going to be confined to the small place where I will be living with a few thousand sannyasins. All the small communes, ashrams, centers, all over the world will become little buddhafields. We have to fill the whole earth with buddhafields! We have to create a chain of buddhafields. And it can be done: if you can take some of my joy and some of my love and some of my laughter with you wherever you go, you will be taking the fragrance of the buddhafield there. You will be taking seeds.”

- Come, Come, Yet Again Come, Chapter #14

 This is my message, tell them: Get rid of the past and the future, and live here now! It is suicidal to live anywhere else than here now, because each moment that is passing is precious, so precious that you cannot get it back. Don't waste it!”

“I say to you, there is no other God than life, hence the question of choice does not arise at all. Live! Live totally, live passionately, live intelligently, live lovingly. Become a flame so intense, so total, that each moment starts having the flavor of eternity.”

“My sannyasins have to live as individuals. I am not giving you any discipline, because every discipline creates perversion, every discipline only fits to the person who evolves it. Just look at all the disciplines that have been propounded down the ages…”

“My approach is of freedom. My sannyasins should live a life-affirmative philosophy, accepting, respecting whatsoever one is, not creating shoulds and should-nots. They are ugly, they are monstrous!”

“Be natural, be simple, be ordinary! There is a danger… because once you become a
sannyasin you can start having an old, holier-than-thou outlook. My sannyasins are not to be holier-than-thou. Remember, I don't make any distinction between the sacred and the profane. To me the ordinary life is the only life. Yes, there is a way to live it with beauty or ugliness, with insight or blindness, with awareness or unawareness. One can live this same ordinary life in such an exquisite, extraordinary way that it becomes sacred, but there is no other life than this. You have to learn the art of transforming this very ordinary life into something beautiful."

“Be simple, be natural, be spontaneous. I teach ecstasy—and ecstasy in the ordinary life. The life has not to be in any way renounced but transformed. Renunciation is escapism, it is cowardliness. And you have worshipped cowards as saints up to now. You have worshipped people who were not courageous enough to accept all the challenges of life. And there are millions of challenges—every moment there is a challenge. The coward escapes. The coward has to be condemned, not respected.”

“My sannyasins have to live in the world, totally in the world, responding to every challenge, because the more you respond to the challenges of life the more intelligent you become. Intelligence is like a sword: the more you use it the more it remains sharp. If you don't use it, it starts getting rusty, it loses its sharpness—it becomes absolutely useless.”

“Be in the world but don't be of it. Live in the world, but don't allow the world to live in you. That's my message.”

“Be a lotus flower. In the East the lotus flower symbolizes the essence of sannyas. The lotus flower grows in the mud, dirty mud. It does not escape, it remains there. It floats in the lake in water, but there is a beauty, a tremendous phenomenon: it is in the water, but the water never touches it. It is so velvety that in the morning if you go… and you will find dewdrops gathered on the petals of the lotus, on the leaves of the lotus, and they shine like pearls in the early morning sun. But they are not touching. The lotus leaf or the

lotus petal remains dry, it does not become wet. The dewdrops rest there, but they remain separate. That's the way of a true sannyasin: being in the world but remaining untouched,
unaffected by it.”

“These are the pillars of my sannyasins: first, life-affirmation, unconditional life-affirmation—these are the four pillars of my temple—second, meditation; third, love; and fourth… cannot be expressed in words. It can only be called the fourth, turiya. If you live life totally, meditatively, lovingly, you come to experience something which is inexpressible. Lao Tzu calls it Tao, Buddha calls it Dhamma, Jesus calls it Logos: different names indicating towards the nameless experience. If you prefer you can call it God. My own liking is to call it "godliness", not "God", because God gives you the idea of a person and godliness simply gives you the idea of a presence.”

- The Wild Geese and the Water, Chapter #1


Never shrinking. We are always expanding. But we don't bother about numbers, we don't even have an exact account of how many people are there. But they are every day growing; around the world in every center people are taking sannyas, joining communes. There are almost eight hundred thousand sannyasins.

- The Last Testament, Vol 1, Chapter #8

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