At his iconoclastic best and in the presence of journalists from the German magazine, Bunte, Osho overturns the apple-cart of decorum, making fun of the Nazi regime under Hitler and recounting some of his most outrageous jokes. Osho also creates one of his most powerful meditations, the Mystic Rose Meditation. This question-and-answer series is an existential illustration of a contemporary Zen master at work.

Lighthearted talks on the Zen master, Yoka, which explain why meditation is not just a daily discipline but a lifetime love affair. Along the way there are discussions on chaos, sex, spiritual awakening, compassion, the mind, philosophy, being British, and witnessing.

In this powerful meeting between Osho and his disciples and other seekers, Osho speaks on parents and children, trust and surrender, love and jealousy, sex and pornography; play and creativity, desirelessness, enlightenment and belief in God.

These seven steps to enlightenment are keys of wisdom, step-by-step instructions handed down from the unnamed ancient seers. In this series discourses Osho discusses these timeless sutras from the Akshya Upanishad, transforming their archaic language into the language and context of the 20th century.

Osho revitalizes the well-known Sufi stories of Idries Shah in an enjoyable introduction to both Sufism and Osho's vision. In this new journey, towards the heart, Osho speaks of the need to "die to the ego" - the only the barrier to being oneself and to eternal life.

Osho says that if he were to select only two books from the whole world, The Hadiqa: The Walled Garden of Truth, on the 12th-century Persian Hakim Sanai, would be one of them. Hadiqa is the essence of the path of love. Hakim Sanai was the prime minister of a powerful king who dropped everything to walk the path of love. And in Osho's understanding, Hakim Sanai catches the very soul of Sufism.

In these talks, each of which is based on the sayings of a different enlightened Zen master, Osho gives detailed explanations of the Zen method of meditation, "turning in." He outlines the development of man's mind, and emphasizes that meditation is essential not only for the growth of the individual, but ultimately for the survival of the planet.

Through his commentaries on anecdotes about Zen masters Osho reiterates that Zen is not for the mass-mind but only for the individual who is unconcerned with the dictates of the status quo. Further, Zen is for those intelligent enough to understand the limitations of the intellect and ready to recognize the significance of intuition in the world of mysticism. Throughout, Osho keeps bringing the reader back to the moment, to "This" as the only reality.

Of the "song" of the 17th-century mystic, Hakuin, Osho comments,

"It is a very small song, but a great gift. This is a song of meditation. If meditation is without a song, it is dull and dead. You will find this song and its meaning only when you are singing and dancing, when the music of life has overtaken you."

The first words:

"MY BELOVED ONES: I love you. Love is my message -- let it be your message too. Love is my color and my climate. To me, love is the only religion. All else is just rubbish, all else is nothing but mind-churning dreams. Love is the only substantial thing in life, all else is illusion. Let love grow in you and God will be growing on its own accord. If you miss love you will miss God and all.

There is no way to God without love. God can be forgotten -- if love is remembered, God will happen as a consequence. It happens as a consequence. It is the fragrance of love and nothing else. In fact there is no God but only godliness. There is no person like God anywhere. Drop all childish attitudes, don't go on searching for a father. Divineness is, God is not. When I say divineness is, I mean whatsoever is, is full of God. The green of the trees, and the red and the golden -- all is divine. This crow crying, and a bird on the wing. and a child giggling, and a dog barking -- all is divine. Nothing else exists."

Osho says of these letters by Dionysius, first bishop of Athens, to his disciple Timothy: "His whole book is written with a disguise, as if it is a treatise on theology; mysticism is just somewhere by the side, secondary, not primary. Hence the name Theologica Mystica - as if mysticism is only a consequence of getting deep into the world of theology. Just the reverse is the case."