What Is, Is, What Ain’t, Ain’t

CHAPTER 1

1 February 1977 pm in Chuang Tzu Auditorium

This will be your new name... and the end of the old life and the beginning of the totally new. Let
it be totally new. Sometimes a thing is new, but not totally new – then it doesn’t work. Then it is
just a modification of the old, a continuity with the past. Only the discontinuous works – absolute
discontinuity with the past; only that is radical.

Sannyas is a radical change from the very roots... a decision to commit suicide as far as the past is
concerned, and a decision to be born again as far as the future is concerned. It is a vital decision of
tremendous import – but everything depends on you.

So be very understanding about it – that from this very moment your past is dropped, that it doesn’t
belong to you any more, that it was fictitious, that it was a dream you were passing through, that it
was a projection of the mind, that you are awakened from that dream.

And the new has to be totally new. Totally new means that which you cannot recognise. If you can
recognise it, that means it is something of the old – otherwise from where will the recognition come?
So from this moment be a stranger, an outsider, as far as this world is concerned. Move in the world
but don’t be of it. Remain aloof... remain alert.

And I am giving you a very significant name: Swami Veet Kalpu.

It means beyond imagination. Veet means beyond, kalpu means imagination. And it has to be
understood, because it is not only a name – it is a code message, and your whole life will be needed
to decode it.

Imagination is the only barrier. Because of imagination we cannot see that which is. But it is
needed in a way.... Without imagination also we cannot live because life is so miserable. If therewere no imagination man would have committed suicide long ago or would have gone mad. It is
through imagination that we create buffers, shock absorbers. It is through imagination that we go on
hoping against all hope. It is through imagination that we become capable of tolerance. Otherwise
everything is ugly and. all is suffering and all around there is nothing but misery – what buddha calls
’dukkha’.

Absolute misery is there all around – within, without. It is only through the trick of the imagination,
the magical trick of imagination, that we don’t see it. Or even if we see it, we project something
beautiful onto it.

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