Children like me, abused under the guise of ‘liberation’, have been left out of narratives about spiritual communes – until nowIn 1978, when I was nine years old, I unexpectedly moved to India with my free-spirited mother, who had recently become a disciple of Bhagwan Shree Rajneesh (later known as Osho). Like others of her generation, she was swept up in the allure of Rajneesh’s promises: enlightenment, freedom and belonging. Osho denounced traditional religion, offering a new path to self-liberation through cathartic meditations and therapy groups, communal living and free love. In the west, they called Osho the “sex guru”.Shortly after our arrival at Rajneesh’s ashram, I was initiated into the community and the guru gave me a new name: Ma Prem Sarito. I felt as if I now belonged, and being in the ashram was an exhilarating adventure, a portal to a world where normal boundaries dissolved. School became a distant memory. The lush gardens and nooks and crannies of the ashram were transformed into a playground where my friends and I roamed freely, liberated from structure and rules. My mother, like many other parents, embraced Rajneesh’s philosophy that children belonged not to their biological parents but to the collective. Before long, I moved into the ashram and rarely interacted with my mother. Continue reading…
Children like me, abused under the guise of ‘liberation’, have been left out of narratives about spiritual communes – until now
In 1978, when I was nine years old, I unexpectedly moved to India with my free-spirited mother, who had recently become a disciple of Bhagwan Shree Rajneesh (later known as Osho). Like others of her generation, she was swept up in the allure of Rajneesh’s promises: enlightenment, freedom and belonging. Osho denounced traditional religion, offering a new path to self-liberation through cathartic meditations and therapy groups, communal living and free love. In the west, they called Osho the “sex guru”.
Shortly after our arrival at Rajneesh’s ashram, I was initiated into the community and the guru gave me a new name: Ma Prem Sarito. I felt as if I now belonged, and being in the ashram was an exhilarating adventure, a portal to a world where normal boundaries dissolved. School became a distant memory. The lush gardens and nooks and crannies of the ashram were transformed into a playground where my friends and I roamed freely, liberated from structure and rules. My mother, like many other parents, embraced Rajneesh’s philosophy that children belonged not to their biological parents but to the collective. Before long, I moved into the ashram and rarely interacted with my mother.
