Review our culture and religion,
In his talk on August 28, 1968, in Gowalior Tank Maidan, Osho presents a powerful critique of society’s relationship with culture and religion, particularly in the context of his discourse “From Sex to Superconsciousness.”
When he says, “We are not prepared to review our culture and religion, yet we sing their praises at the top of our lungs, and kiss the feet of their saints and custodians,” Osho is addressing the deep-seated unwillingness of people to critically examine the traditions, values, and belief systems they have inherited. Instead, he argues, society blindly venerates these systems, resisting any calls for reform or rethinking.
01
Blind Acceptance of Tradition:
Osho is pointing out a common human tendency—glorifying one's cultural and religious heritage without truly understanding or questioning its relevance in a changing world. People often grow up in societies where certain beliefs and practices are ingrained in them from an early age, and over time, these become sacred and untouchable. Osho argues that this unquestioning acceptance of tradition prevents personal and social growth. By merely worshipping the symbols of culture and religion—saints, customs, rituals—without critically examining their meaning, people become prisoners of outdated systems that may no longer serve their evolving needs.
02
Resistance to Change:
According to Osho, society’s resistance to reviewing or reforming its cultural and religious systems is rooted in fear. Change often challenges comfort zones, and religious systems, in particular, provide people with a sense of security and identity. Osho believes that this fear of change leads to a dangerous form of inertia, where people prefer to maintain the status quo rather than confront uncomfortable truths about their beliefs. He criticizes this reluctance to question or modernize religious systems as a major barrier to spiritual evolution and personal freedom.
03
The Role of Saints and Custodians:
By referring to saints and custodians, Osho touches upon the institutions and figures that serve as the guardians of culture and religion. These individuals are often revered, and their authority is rarely questioned. In Osho’s view, this blind reverence for religious figures prevents people from thinking for themselves. He believes that these custodians of tradition often perpetuate rigid, outdated practices for their own benefit, whether knowingly or unknowingly, thus keeping people spiritually and intellectually stagnant.
04
Superficial Devotion:
Osho’s mention of “singing praises” and “kissing feet” symbolizes the superficial acts of devotion that he sees as widespread in society. These outward demonstrations of reverence are, in his view, empty gestures that lack true understanding or spiritual depth. Osho encourages people to go beyond these symbolic acts and engage in deeper introspection, questioning the true nature of their beliefs and the relevance of their traditions to their inner lives.
05
The Need for Critical Inquiry:
Osho advocates for a more enlightened approach to culture and religion—one that involves a critical, reflective inquiry into their teachings and practices. He suggests that true spiritual growth requires constant questioning and a willingness to discard what no longer serves personal or collective progress. He is not advocating for the complete rejection of tradition but calls for a mindful and discerning approach to it. Only by shedding the unnecessary layers of cultural conditioning can individuals move closer to true freedom and enlightenment.
06
Cultural and Religious Stagnation:
Osho’s critique of cultural and religious stagnation is part of his larger worldview, where he sees most organized religions as obstacles to spiritual enlightenment. For Osho, religion should not be about rigid adherence to rules and rituals but about the continuous search for truth. He believes that traditional religious practices often become so ritualized that they lose their transformative potential. In contrast, Osho promotes a more fluid, individualized approach to spirituality, where personal experience and self-awareness take precedence over dogma.
07
Connection to "From Sex to Superconsciousness":
Osho’s broader discourse on "From Sex to Superconsciousness" also ties into this critique of tradition. In the context of sex, he challenges the cultural and religious taboos that suppress sexual energy. For Osho, sex is not just a biological act but a gateway to higher consciousness if approached with awareness and understanding. However, traditional religious views often demonize sex, creating guilt and repression. Osho sees this repression as a prime example of how cultural conditioning stifles personal growth. By calling for a rethinking of both sexual energy and spiritual practices, Osho urges people to liberate themselves from the shackles of outdated beliefs.
CONCLUSION
In his talk on August 28, 1968, Osho is essentially calling for a revolution of thought. He believes that societies are stuck in a cycle of blind adherence to cultural and religious traditions without critical reflection. Osho’s emphasis is on personal liberation and spiritual evolution, which he argues can only be achieved when individuals stop worshipping their traditions without understanding them. Instead of being bound by the past, he advocates for a more dynamic, evolving approach to spirituality, where people are free to question, reform, and transcend the limitations of cultural conditioning. This process of inquiry, he believes, is the true path to higher consciousness or “superconsciousness.”
His critique remains relevant, as it encourages continuous growth, self-reflection, and an openness to change—principles that resonate not only with spiritual seekers but also with anyone questioning inherited systems of belief.
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