According to Osho, why not? If truth speaks to the human heart, it can spread without limits. Yet ubiquity is secondary; his work is about awakening individual consciousness, not building a brand. When people are receptive, the insight circulates naturally—through lived transformation, not advertising. The measure isn’t market share, but depth of awareness.
Yes, it could spread everywhere, but the real point is people waking up inside, not making a brand.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Beloved Osho, what you talk about can mean so much to so many people. Your message has spread. It has to bring about a spiritual explosion. That seems to be the only hope there is for us today. How do you intend to let your ideas grow and spread and blossom, to flower into something more universal, more accepted, more usual?
You are asking the impossible. My ideas are universal. That is the reason they cannot be accepted. People's minds are not universal; they are very local. First, the nation, the religion, the language -- perhaps a sect of the religion, perhaps a dialect of the local language. They are very much confined. Otherwise, Sikhs asking to have an independent country would not be possible. On the contrary, there should be intelligent people around the world asking for one world. That is going to solve the problems. The world is already dissected into so many small parts that if you go on dissecting it more, your capacity to solve the problems becomes less and less. So the first thing: my message is already universal -- that is one of the problems. If it were Hindu, at least I would have been at ease with four hundred million Hindus. If it were…
Osho, what is your message?
The Shankaracharya would not agree with me because he says, "God is true and everything else is false." I cannot agree with him. And Karl Marx will not agree with me because he says, "Religion is the opium of the people," that religion is something utterly false, that there is no God, no spirit, no life except matter, that what you think is your consciousness is an epiphenomenon -- just a by-product. The moment you die everything dies. I tell you you are born and you will certainly die but something in you was before your birth, and something in you is there which will remain after your death. And that something is life. Life is eternal. Twenty sannyasins walk into the World Trade Center in New York singing, "Drinking from your wine, Osho, drinking from your wine!" The front desk receptionist calls for the manager to come quickly. He…
Osho, what will your journey toward the Unknowable be like? Would you like to establish some new schools, communes?
No. The communes and schools I had established were only experiments—to see whether what I am saying can become a reality or not, whether dreams can be fulfilled or not. I have seen those dreams come true. Now I would like this whole world to become my commune. I want the entire world to enter that realm of mystery, of wonder, for which we are born, which is our destiny. So now, separate communes and schools... They were preliminary experiments, and they have succeeded. From them I have found the formulas for how the whole world can be transformed. If I go on building communes and schools, it would be a very small thing. Why not make this entire world a university where each person journeys into mystery and moves toward the unknown? Now I want the whole world to be my commune. I now have precise formulas, tested on…
Osho, since becoming sannyasins, the longing arises again and again in our hearts that what we have found be available to all. Is this possible?
Have you ever looked closely at a statue of Buddha or Mahavira? Whoever has truly looked—if he does not fall into meditation even for a moment, he does not know how to look at a statue. He has no eyes; he is blind. The moment you behold the image of Buddha or Mahavira, something in you also comes to rest. Those images embody that art. Over thousands of years, artists who have known have stored the felt essence of meditation into every vein of those statues—have given meditation a shape, a form, embodiment. They are not simply statues of Buddha and Mahavira. That’s why, perhaps, you’ve also felt perplexed: when you go to a Jain temple where the images of the twenty-four Tirthankaras are placed, they all appear the same. Are twenty-four men ever alike? Not even two are alike; how would twenty-four be? And separated by thousands of years…
Question: A PEBBLE FALLING INTO WATER RIPPLES THE FAR SHORE. A SPARK FANNED BY THE BREEZE STARTS A FOREST FIRE. A MASTER'S PRESENCE SPREADS AWARENESS TO THE FAR CORNERS OF THE EARTH. OSHO, WHAT IS YOUR WORK? That's what I said yesterday to you about Yoka: that R.H. Blyth is wrong if he says that Yoka has nothing much to say and still he goes on saying. He misunderstood the whole thing. The basic weakness of the Western approach towards life... And it is not that he is against Yoka, he loves him; he has translated Yoka's words with great care, with great love, but still the argument is there. And it is not a question of more or less -- 'Why does Yoka go on speaking when he has nothing more to say?' -- it is not even a question of more or less.