---
section: Library
booktitle: "The Sacred Yes"
booktype: "Diaries"
bookcode: "SACYES"
dategiven: "21 November 1978 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #21"
chaptertitle: "None"
acode: "7811215"
shorttitle: "SACYES21"
audio: "No"
video: "No"
esttime: ""
displaytitle: "The Sacred Yes: Chapter #21"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
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[Veet means beyond, Osho explains, and amo means darkness: beyond the darkness is the dawn.]


The darkness is not something outside, it is something inside; hence the light is also not going to happen from the outside, it has to arise within. No outer light can dispel inner darkness. Only the inner can function on the inner. This is something very fundamental to be understood: the inner reality of man is of great poverty, but he goes on accumulating wealth on the outside. The idea is that if he has enough wealth on the outside his inner poverty will disappear. But it doesn't happen and it cannot happen. On the contrary the more wealth you have on the outside, the more you become aware of your inner poverty. And so is the case with love, so is the case with light. So is the case on many planes. The inner can only be transformed by the inner -- the outer cannot even touch it. They don't meet, they never cross each other. They run parallel, very close, but parallel, so they can't meet.


And man has tried everything from the outside to change his inner reality. It has been an utter failure. The whole history of man up to now has been nothing but a failure. Only a few people have escaped from this calamity. Those people can be counted on one's fingers, a Buddha here and there, a Jesus here and there, when it is everybody's capacity and potential to become a Buddha or a Christ. But the kingdom has to be searched for within.


The inner darkness means the inner noise of the mind. The mind is a constant chattering box and it goes on and on of its own accord. And all that clamour and noise creates darkness because it creates confusion, because it creates clouds of doubt, of distrust, of anger and of hatred.


Light means clarity. Meditation is the technique to create inner light. Meditation does only a single and simple thing: it makes you capable of turning the mind off. And once the mind is turned off and the mind disappears there is immense light. That is the dawn I am talking about: the dawn beyond darkness.


Deva means divine, ami means nectar. There is a spring within every heart, the spring of divine nectar. If we are unaware of it we live in fear. All fear is basically fear of death. The moment we become aware of the inner sources of immortality, fear disappears because death disappears. And a life lived without fear is a life of love.


Either man can live in fear or man can live in love: these are the only two possible styles. The man who lives out of fear lives in hell. And the man who lives out of love lives in heaven. Hell and heaven are psychological states, not geographical. They are not located somewhere in the universe; they are located inside you, in your orientation.


If you live in a fear-orientation you create hell around you; that is your vibe. And not only do you create hell for yourself, you create hell for others too who are in some way related to you, because they will become infected by your vibe. And because millions of people live in misery and in hell, when two miserable persons meet the misery is not simply doubled; it is multiplied. That's why the earth looks so ugly.


It need not be so. It can become a paradise. This very earth can become a paradise. It  has all that is needed for it to become a paradise except a certain psychology is missing, except a certain kind of man is missing; otherwise everything is ready. Just bring the psychology that creates paradise and immediately the whole vision of life changes. It is the same then and yet not the same, because you are no more the same.


Man has to search for something that is deathless, because unless that is found you cannot love. Hence each time you fall in love there is a subtle hidden sadness in it. Whenever you see a beautiful person you are thrilled. But watch, search, and hidden underground you will find a very profound sadness, very sad. And you will be puzzled as to why it happens. Seeing a beautiful rose flower a certain sadness comes into the eyes of all those who are perceptive, of all those who have some poetic sensibilities. Seeing a full moon or a sunset or a bird on the wing, they feel sad, they fall into sadness. The reason is this: whenever you see a beautiful flower, immediately you become aware of its approaching death. Such a beautiful flower and soon it will be gone! Not even a trace will be left behind. The world will not take any note of it, it will be as if it has never existed.


You see a beautiful woman or a beautiful man and suddenly a deep sadness arises in you. This beauty is momentary; soon it will not be there. This man will not be there soon; soon death will overtake. So each time something beautiful stirs your heart, simultaneously some sadness is stirred in you.


That is the dilemma of love: love brings great joy; it also brings great pain and great sadness. It brings laughter, it brings tears too. And it is very difficult to make something out of these diametrically opposite things, so lovers are torn apart.


Love really is not possible unless you have known something deathless inside you. Without knowing the deathless your love will remain contaminated, polluted with sadness, with pain, with misery. To see beauty is not possible unless you have seen something deathless, unless you have come to know that only the form of the flower will disappear, but the soul will continue. Then there is no sadness, no agony. Then you can rejoice with it!


This is the meaning of your name, Deva Ami: the source of nectar is inside you; it has to be searched for. It is not far away; it is within your grasp. Just a little inner search, an inner enquiry, just a quest inside you -- the quest of 'Who am I?' -- and sooner or later you stumble upon the source of infinite well-being. And that transforms your whole being, your way of seeing. It transforms the whole world that you live in. It transforms your relationships. It transforms all that you have known up to now. It gives you a totally new world.


Sat means being. The mind is a becoming and you are a being. You are already that which you will ever be. As far as your innermost core is concerned, you have already arrived; in fact you have never left. You an at home, but the mind lives in becoming. It thinks 'What to be? What to attain?' The mind lives in ambition, the mind as such is an achieving mind: achieve, possess, become. Hence the mind is in the future and has no contact with the present, and you are in the present; you cannot be anywhere else. This is the disparity within man, this is the anguish: the mind is pulling you towards the future in a one desires, and the being is rooted here and it cannot move from here. It is always now. Between these two great tension arises, anxiety, anguish. If it goes beyond a certain limit then insanity arises.


Once you understand this -- that you can never be anything else than what you already are -- if this is settled, becoming becomes futile, the mind loses its grip on you. And that's what sannyas is: an effort to help you so that the mind can lose its grip on you, so that you are no more infatuated with the mind, no more hypnotised by the mind, so that you drop becoming and you simply relax into that which you are. That is the sat, that is being.


Arhato means one who has arrived. Where? One who has arrived at the place that he never left in the first place. That is the meaning of arhato, a very paradoxical word.


It is like when you have fallen asleep in the night and you dream of a thousand and one things. You never leave your room, your bed, your house, you never leave your body, for the whole night you are in your bed under your blankets but your mind can roam; it can be in Tokyo or Timbuktu. In the morning when your alarm-clock wakes you up, you will not find yourself in Timbuktu or Tokyo; you will find yourself in your own bed, under your own blankets.


This is the case... this is so metaphysically also. We have never left god, we are still in him, but we have fallen asleep and we have dreamed a thousand and one dreams.


My effort here is to give you a good shock, to shake you to awakeness. The moment your eyes open, alt your dreams are finished and nothing is left to do except laugh. And laughter is the climate of a sannyasin... laughter at the whole ridiculousness of the thing, at how much you worried about how you were going to make your living in Timbuktu and on how many office doors you had knocked to find a job, how you were worried about getting back home because you didn't even have a ticket. A thousand and one worries were there with Timbuktu. But in the morning you suddenly find there is no Timbuktu -- you have never left your home.
Arhato means attaining that which has never been lost.


Deva means divine, Nayano means the eye -- the divine eye, the third eye. There are three eyes in man. Two are out-going, because the world outside is the world of duality; hence the two eyes are needed to see it. Everything is divided in two: day and night, man and woman, love and hate, friend and foe, birth and death; everything is divided in two. In the outside world it is a constant conflict between two polar opposites: the positive and the negative. Fundamentally that is the division. So the two eyes, the out-going eyes, can never know the oneness of reality. For that a single eye is needed.


Jesus says 'When your two eyes have become one you will know god.' And that one eye is a metaphor. When your vision, when your capacity to see. starts turning in then the two eyes are not needed there. Then your two eyes start meeting in one current of seeing. That one current of seeing where your two eyes pool their energies is the third eye, and that is the eye through which one comes to know oneself. And to know oneself is the beginning of knowing god.


So you have to turn inwards: that is the message in your name. You have to forget looking at the two and you have to start looking at the one. The one is there at the centre. The periphery is dual and the centre is non-dual.


You have a significant name, with a great key in it. If you can work it out nothing else will ever be needed: your name can become your whole path. Turn in, that is the message.

[Osho gives sannyas.]


So finally you decided? That's good! I was hoping that you would be able to decide for the jump. Close your eyes... just look at me....


And this is really a quantum leap. You have lived up to now in the mind; this is the beginning of going beyond it. But only one who has lived in the mind can go beyond it. Half the work you have done; now the remaining half I can do very easily.


The truly sceptical mind can only become truly trustful, and the atheist is always closest to god because his enquiry is sincere; his enquiry is honest, his search is authentic. And now much more is going to happen because you have already passed all those futile things that always remain in the mind hankering for attention; they are finished.


This is the time to come to me, and you have to come home. Now put all your energies into meditation and the remaining you leave to me -- you meditate and the remaining you leave to me.
			

> [!info]
> Copyright 1964-1990 Osho (Bhagwan Shree Rajneesh)
>