Prem kutera. It means a small shrine of love, a small hut of love, a small space for love. Prem means love and kutera means a small place. And that's all that a man needs to be fulfilled: if one can become a small shrine, nothing is lacking.
The very phenomenon of love integrates you, and when love is missing, you start falling apart - it is the glue that keeps you together. In fact it is the glue that keeps the whole existence together; otherwise stars will fall apart, the trees will fall down, the earth will not care and no child will grow in a womb.
It is love that keeps everything going, and the misery of man is that he has forgotten the language of love. The reason why he has forgotten the language of love is: he has become too identified with reason.
Nothing is wrong with reason but it has a tendency to monopolise; it clings to the whole of your being. Then feeling suffers - feeling is starved, and by and by you forget about feeling completely.
So it goes on shrinking and shrinking and shrinking, and that dead feeling becomes a dead weight, that feeling becomes a dead heart.
Then one can go on pulling oneself just somehow - it will always be 'somehow'. There will be no charm, no magic, because without love there is no magic in life, and there will be no poetry either; it will be prose, flat. Yes, it will have a grammar but it will not have a song in it. It will have a structure but it will not have substance in it.
This calamity has become too much: as man has become more and more capable of using reason, he tends to forget love, feeling, emotion, more and more.
By becoming a sannyasin you are taking a risk, the risk of moving from reason to feeling and trying to bring a balance. When feeling and reason are balanced one is free. In that very balance is freedom, in that very balance is equilibrium, tranquility, silence - otherwise one is lopsided.
When the head is too much, and it is too much, it is very murderous. It does not allow anything which is not profitable, it doesn't allow it to exist. And all joy is profitless, all joy is just playfulness, it has no purpose. Love is play, it has no purpose; so is dance, so is beauty. All that is significant for the heart is meaningless for the reason.
So sannyas means a radical change, and in the beginning one has to put much investment into the heart so the balance is achieved. One has almost to lean too much towards the heart. One has to go to the other extreme to make the balance. By and by one comes into the middle, but in the beginning one has to go completely to the other pole because reason has dominated too much. Just by going into the middle, the domination will not stop.
That's why I say that sannyas is something only for those people who are really courageous - for madmen only - because the price of admittance is nothing but your mind: the reason-dominated mind, the logic-dominated mind, the mathematically-dominated mind.
When that is dropped prose is no more at the centre but poetry, purpose no more at the centre but play; money no more at the centre but meditation, power no more at the centre but simplicity, non-possessiveness, a sheer joy of life, almost a madness....
To become a sannyasin is to almost become mad as far as the world is concerned. So you are entering into madness. But that madness is the only sanity there is!
Deva sarven. It means 'all is divine' - deva means divine, sarven means all. And let this be your attitude, imbibe this attitude as deeply as possible. All is divine, so wherever you are looking you are looking at god, and whatsoever you touch, you touch god. Whether you love or hate it makes no difference - it is god. In the friend, in the enemy, it is always the same.
Imbibe this... Let it go deep into your heart so it becomes almost an atmosphere around you, so that you need not hold it, it is there! It takes a little time, mm? - first you have to allow it to sink in.
Touching a rock, remember it is divine - and the moment you remember, the quality of the touch will change immediately and you will be able to see it and feel it. The rock will start responding in a different way. When you look at the tree remember that all is divine, and you will see that the tree is different because your vision is different, because your eyes are different, because you are different.
You are your world, so when you change your attitude you change the very world in which you exist.
We cannot change the world - that's what the politician has been trying to do, down the ages, and he has failed utterly.
The only way to change the world is the way of religion: change your vision, and suddenly you live in a different world.
We don't live in the same world and we are not all contemporaries. Somebody may be living in the past - how can he be your contemporary? He may be sitting by your side and he may be thinking
of the past; then he is not your contemporary. Somebody may be in the future, already in that which is not yet. How can he be your contemporary?
Only two persons who live in the now are contemporaries, but in the now they are no more there - because you are your past and your future. The present is of god; it is not of you, it has nothing to do with you.
When two persons are absolutely in the herenow, they are not - then god is. So we become contemporaries only in god. We live in the same world only when we live in god, otherwise we never live in the same world. You may live with a woman for years, and you live in your world and she lives in her world - hence the continuous clash of two worlds colliding.
By and by, one learns how to avoid this collision. That's what we call living together: trying to avoid those tricks that we learn, trying to avoid the collision, trying not to come to a clash. That's all that we call family, society, humanity... all bogus!
You cannot really be with a woman unless you both live in god. There is no other love, no other family and no other society.
By becoming a sannyasin you are entering a new world and you are entering a new family; you will be learning new ways of being. Let this be your first fundamental - it can change you tremendously, utterly - that all is divine!
So from this moment remember it as much as you can. It is natural that you will forget many times; don't be worried about that. The moment you remember again let it be there. Don't repent about why you forgot for one hour. That is natural - it is so long a habit; for many lives we have lived in that habit.
So it is natural. Don't repent, don't feel miserable and don't feel guilty. If you can remember even for a few seconds in twenty-four hours, that will do - because truth is so potential, so powerful, that a small drop of truth is enough to destroy your whole world of untruth. Just one ray of light is enough to destroy the darkness of thousands of years.
So it is not a question of quantity, remember. It is not a question of you remembering for twenty-four hours - how can you remember? I never ask anything that is impossible, I ask only the very very possible. By and by, I push you and push you and one day you suddenly see that the impossible has become the possible.
So just whenever you can remember.... Holding the hand of a friend, remember - and see the transformation, the metanoia. Suddenly you are different, the person is different and the whole relationship changes in that moment.
For an outsider it is still the same - you holding the hand of the same person, nothing has changed - but for you everything has changed. And if the other person is also a little alert he will see and feel the change, that some different energy of a different wavelength has started flowing from you, that you are broadcasting something new which was not there a moment before.
[In response to Osho's query the new sannyasin said he had been doing all sorts of work - cooking...]
It is good to be in many things - that gives a liquidity. A person who has been in one thing, and only one thing, becomes very fixed and change becomes difficult. It is very good that people go on changing from this to that job; that keeps them fluid.
In a better world everything will be more mobile than it is, and persons should be changing continuously so that nothing becomes a fixation - a fixation is a disease.
Each new job, each new work, brings a new quality to your being - it makes you richer. So it is good... and to be a cook is really good, better than to be a professor!
[A visitor who made films said she was stuck in her work, but she was unable to explain what was happening to her.]
You have come home you may not be able yet to realise it. There comes a moment when you have to really go into it... and that moment has come. That's why you were feeling stuck in your work, in your film.
Things go only up to a certain extent, and then unless you change, everything starts falling apart.
If you are not integrated, whatsoever you are doing cannot have real integration, can only be put together superficially, just put together And that putting together will be just a mechanical unity, not an organic unity.
It will be just as you can put a car together - but you cannot put a flower together that way, a flower has to be grown. It has an organic unity, an inner unity - it has a centre and the centre comes first, then the petals.
In a mechanical unity parts come first, then the whole. In an organic unity, the whole comes first and then the parts.
So you have come to a point where you can no more continue the way you have been. Now you need a radical change, a radical change of your own being; only then will things flow again and the flow have an organic unity.
Otherwise one can write poetry and there will be no poetry in it. And one can write a story, it will not have any centre; it will be much ado about nothing - a tale told by an idiot, full of fury and noise, signifying nothing.
The significance comes from the person, the poet; it is not in the poetry. If the poet has something overflowing, then the poetry becomes luminous, then it has a glow, it has a subtle unity. It throbs with life, it has a heart, it beats... you can hear the beat of the heart. Then it lives and grows... it goes on growing. It is almost like when a child is born to you, you may die but the child goes on growing. The real poetry will go on growing even when the poet is gone.
That's how a Kalidas or a Shakespeare goes on living. The poetry has something organic in it; it is not just put together.
So unless you take courage for this quantum leap you will remain stuck - nothing will satisfy you any more, and all that you have been doing up to now will look futile. It is just as if a person has been fast asleep and has been dreaming irrelevant dreams. But when you are asleep, even irrelevant dreams look relevant, inconsistent dreams look consistent, absurd dreams have a certain unity too and look meaningful. Only when you awake in the morning does the absurdity become clear.
That moment of awakening has come! You can use this moment to become more awake or you can become afraid of this and fall asleep again .nd start dreaming. And these moments are rare, very few and far between. A man may not have more than four, five moments of such a type in his whole life. So one moment missed is a great thing, because then it will take ten years, twelve, even fifteen years before the second moment comes.
So my suggestion is that you forget about your work right now, forget about what you are doing right now - concentrate more on your being. That is the thing, the most fundamental right now.
Do a few meditations here, do a few groups here, and let the feeling for sannyas come. If it comes, allow it and help it; if it does not come there is no need to force it.
And you will become more aware. I can see the possibility very clearly - but that possibility is just a possibility; it can be missed. I am not saying that it is inevitable, that it is going to happen. It can be missed, hence it is even more precious. It is not just going to happen on its own; you will have to cooperate with it.
Unless you allow it to happen, it will not happen. If you resist it - it is very delicate - it will disappear.
Your sleep is like a rock and this new possibility is just like a small flower: the rock can crush it, and the rock will try to crush it.
So if you have the feeling for sannyas right now, become a sannyasin, otherwise wait and meditate and let the feeling come. What do you say?
[Osho gives her sannyas.]
Deva means divine and tanmaya means absolutely absorbed in - absolutely absorbed in the divine.
And that is to function as a key for you: your path is going to be that of total involvement1 absorption.
Your path is going to be that of being lost....
So here, doing meditations, keep this continuously in mind, that you are to lose yourself. If you are dancing then dance so totally that only dance remains and you are not there. If you are humming, hum so totally that humming is there but you are not there. And it happens: a moment comes when the humming goes on as if on its own accord. You are not doing it, it is happening. And the dancing happens on its own accord.
Whenever you have that feeling, things will start changing in your life immediately. From that moment things will be totally different, the world will have a different taste - the taste of tao.
So being lost is the key for you. You are not to become an observer, you are not to stand aloof and see. Awareness is not going to be your way - awareness will come at the last moment. When you
are completely lost, suddenly you will see that you are lost, you are not there, and yet there is a suffused awareness, a twilight awareness - not very hard but very soft. And it is not coming from you; you are not there. It is coming from nowhere or it is coming from everywhere, which means the same. But you are not to look for it and you are not to practice awareness. You have to practice losing yourself, getting lost - that is the meaning of tanmaya.
It is one of the most beautiful words I am going to give to you. It is the last stage of love where the lover is lost in the beloved, the devotee is lost in god or the disciple is lost in his master.