---
section: Library
booktitle: "The Sacred Yes"
booktype: "Diaries"
bookcode: "SACYES"
dategiven: "19 November 1978 pm"
place: " in Chuang Tzu Auditorium"
chapternum: "Chapter #19"
chaptertitle: "None"
acode: "7811195"
shorttitle: "SACYES19"
audio: "No"
video: "No"
esttime: ""
displaytitle: "The Sacred Yes: Chapter #19"
---

```style
.sutra {
  font-style: italic;
  white-space: pre-wrap !important;
}
```
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Sarva means all, sambhavo means possible -- all is possible. Man is a seed of infinity. Nothing is impossible, and one should not be satisfied with oneself too early, in fact one should never be satisfied with oneself; the fire of discontentment should be kept burning. One should be satisfied with things but one should not be satisfied with oneself. the situation is just the reverse: people are satisfied with themselves but they are not satisfied with their house, the wife, the husband, the children, the car. They are not satisfied with anything in the world except themselves. This is the situation; it has to be reversed.


One should be satisfied with the world as it is, it does not matter much. The house, the money, the things that you possess, in the ultimate reckoning they don't matter. In the ultimate reckoning all that matters is your being. And because man is dissatisfied with things he has improved upon things; great improvement has happened upon things. If you look back just two thousand years ago, even emperors didn't have the clothes that beggars have today. Even great kings, great conquerors, could not have this speed that anybody can have today. Man has improved upon things, for a simple reason: he was dissatisfied with things. But he has not improved upon himself.


Buddha lived in the world of bullock carts; we live in the world of jets, but as far as the inner world is concerned, Buddha lived far higher than we live. As far as the inner is concerned there has not been any evolution. And the reason is that we are not discontented with our inner being.


Once you are discontented, a great thirst, a hunger to grow, arises. And the desire to grow is the greatest thing that can happen to a man, because all else becomes possible through it.


Deva means god, anuvad means translation: translation of god in life. It is bringing god to the earth. That's what sannyas is all about: an effort to bring god into the world. The ancient religions were doing something totally different, they were trying to reach god, hence they had to leave the world. They believed in renunciation, obviously; they were going to god and they had to leave the world.


My sannyasin is not to leave the world. On the contrary he has to bring god to the world. That is a far deeper and more significant effort than the first, more arduous too. It is easier to move to the mountains and feel the presence of the divine. The real difficulty is to feel the presence of the divine in the man-made world, but unless you can feel it in the marketplace, you have not felt it.


In the mountains you will be deceived; in the silence of the mountains it will appear as if you have come to know god's silence. The music of the winds in the trees and the sound of running water in the mountains will deceive you. It is so beautiful, so exhilarating, you will think that you have arrived. That is not your achievement; that is the gift of the mountains to you.


Once you leave the mountains and come back to the marketplace, all will disappear as if it has not ever existed, as if it was just a dream, and the marketplace and its noise and its ugliness will simply explode on you and you will be the same, in fact, worse than before, because now your whole system will have become very delicate and will not be able to bear the world.


This is not true achievement. The true achievement is to be in the world and bring god there so that the noise of the marketplace slowly slowly becomes god's music, so that even in the body the soul is felt, so that even in the very mundane, the sacred is glimpsed.


That is the meaning of your name: translation of god into life, translation of the sacred into the mundane. These are two languages, two different places. The higher has to be brought to the lower, only then can the lower be transformed. Only the presence of the higher will become the catalytic agent for the transformation of the lower.


Girish means goddess of the mountains. Think of mountains, meditate on mountains. Just contemplating on mountains will give you great insight into your being.


We become what we think. There is no need to go to the mountains. Just with closed eyes transport yourself to the mountains, go for an inner journey. Make it as real as possible and soon it becomes real. You will be able to feel the coolness of the mountains, the silence, the greenery, the meditating rocks, the trees, the wind. The very taste will slowly slowly start arising in you.


And explore, go trekking to the mountains inside and you will be surprised by many findings. In the beginning it will be like a dream, a fantasy, but immensely poetic. Slowly slowly it will not be a fantasy, it will become almost real. You will be able to touch the rocks, you will be able to hug the trees, you will be able to touch the water and feel its coolness. And as it becomes real, great meditation will start happening to you.


So start it from tonight. This has to be done at least once every day; the best time is before you go to sleep. Fall into sleep meditating on the mountains. Make it pictorial, not just verbal. Don't think of the word 'mountain' but see the picture. Live it rather than thinking about it and fall asleep moving into those beautiful inner realms.


Soon, within a few days, in your dreams also you will start moving into the mountains. And one day in the morning you will be surprised that the flavour remained the whole night with you, that it moved like a subtle current inside you. When it happens you have to report to me.


Ramamurti. It means image of god. Rama is a name of god; murti means image. And every being in existence is an image of god, because god is everywhere, just like the ocean is in every wave. Every wave is oceanic; so is every form divine. You contain god as much as Buddha does, not even the difference of a single iota.


You belong to god as much as Jesus does; he is not the only son of god. This whole existence is equal: nobody is higher and nobody is lower; there is no hierarchy. It is really communistic: there is absolute equality.


If you look at the essential then all is equal. If you look at the non-essential then nothing is equal. You have one body, the lion certainly has a totally different body and the tree still a different manifestation, but these are non-essential things; these are the differences of names and forms. But the innermost being, that which is formless and nameless, is the same. The name is to remind you who you are. It has to constantly make you aware that you are divine.


And it is only a question of remembering. We have only forgotten who we are. Once remembering starts, the light starts burning again. From this moment think of yourself not as a sinner, not as somebody condemned, but as a beloved of god. He has created you in his own image.


[The new sannyasin says he walked out of the Enlightenment Intensive group after one day.]


Do a few more. Nothing to be worried about. Everybody sometime or other leaves a few groups. That is not a problem....


And try to do as much as you can; don't leave too early. If it becomes impossible then it's okay, leave. But you could have continued and within two days nothing like a disaster was going to happen. Up to now nobody has died in the Enlightenment Intensive! It just needs a little effort. The mind wants things easy but there are a few things which are arduous but immensely beautiful to experience. In fact the moment you left the group would have been the right moment to insist on Staying. Just within half an hour the desire to leave would have left you and you would have settled into the group process on a higher level. The desire to leave comes to everybody, and many times. Each time you win over the desire you reach a higher plane of consciousness.


So please don't leave the groups as far as it is humanly possible. When you see that you are going mad or dying or anything, then you can leave. But nobody goes mad and nobody dies!


Anand means bliss, nijo means one's own self -- the bliss of being one's own self; and that is the only bliss there is. Misery arises when one tries to be somebody else, because misery is nothing but being false, imitative, pseudo, phony. Bliss is a shadow of being authentic, true, sincerely your own self. And whenever one sticks to being one's own self, in that very sticking integration arises; one becomes crystallised. In the world there are a thousand and one ways to pull you out of your centre.


It is in the society's interest that nobody should be his own self, because that type of person is dangerous; they are rebellious people. They cannot be easily manipulated; they are not easily obedient. They are not conformist, they are not orthodox; they live according to their own conscience. If something is right they will obey it. If something is not right they would rather die but they would not like to obey it.


And the society needs slaves, psychological slaves, spiritual slaves. Political slavery has disappeared from the world, but psychological slavery has not disappeared; in fact it has become more deeply rooted. Man is a slave inside. His freedom is only on the outside, on the periphery. You are given enough rope to feel that you are free, that's all, but you are tethered, in a bondage.


That bondage is so psychological and so subtle that one never becomes aware of it. It can be reduced to a single principle: the society teaches you to be imitative. It creates a false self in you. It says 'Be like Jesus, be like Buddha'; it never says to you 'Be yourself.' It always gives you an ideal to follow, and whenever you follow an ideal you are going against yourself. You are imposing something like a mask. You are creating a personality.


Slowly slowly the personality becomes a hard crust and the individuality is lost. And that individuality is your real soul. That is nijo, your own self, and it is suffocated. It wants to get out of the personality. Personality is a cage, an imprisonment. And hence there is misery, because the soul is imprisoned. The bird in the cage cannot be happy even if the cage is made of gold. What does it matter to the bird whether the cage is made of gold and studded with diamonds and is very precious? It may matter to the person to whom the cage belongs, but to the bud it is just his death. He cannot open his wings again in the sky, he cannot move. He is free no more.


This is the situation of every human being: the personality is a golden cage -- the Christian personality, the Hindu personality, the Buddhist personality. These are cages, beautiful cages, very decorated, down the ages polished, decorated. They have become immensely valuable, but the one who is inside is constantly suffering and dying.


Sannyas means a declaration of freedom, a declaration that 'I will be only my own self, whatsoever it is. I will seek and search my own reality -- I will not become an imitator.' This declaration is sannyas, because only through this can one arrive at freedom, can one attain to the skies. And it is possible, because that psychological cage is maintained by yourself: you are the prisoner and you are the gaoler and you are the cage. The whole drama is played by you, hence it is not difficult to come out. If there were somebody else who had the keys then it: would not be so easy to come out.


You are your own prisoner and your own gaoler. Once you understand this, the personality can simply be dropped as one drops one's clothes. And to be nakedly individual, to be nakedly one's own self, is utter bliss!


Prem means love, kalika means a bud, just ready to bloom, just on the verge of becoming a flower. Man is born as a great potential for love, but it remains a bud, and a very fortunate few transform it into a flower. And unless it becomes a flower, life remain incomplete, unfulfilled. Only when we have released our fragrance to the existence, only when we have shared our whole being with the totality that is, is there fulfilment.


So your name is to remind you that just a little effort, just a little awakening, and the bud can become a flower. All that is needed is a little effort. It is not much work, it is not arduous work either. If one is alert enough it can happen in a single instant: suddenly the bud can become a flower.


So all that is needed is a constant reminding, and that is the function of the name. It will remind you again and again about the bud that has to become the flower, about the seed that has to die and become a sprout, about a drop that has to become the ocean. It can haunt you. It will goad you. Whenever somebody calls you Kalika, again and again the truth will be hammered into your heart.
			

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