A sannyasin came to me, a very good man, but he was feeling very, very happy because I had given him a beautiful name. I give beautiful names to everybody. He had made an ego trip out of it. He said, “Osho, you are wonderful. You have given me such a beautiful name – it exactly represents me.” Your names don’t represent you. These are my hopes, not realities. These are my dreams, not realities. I called that sannyasin “Satyananda” – the bliss that arises out of the experience of truth. That is the ultimate. But he said, “Osho, ‘Satyananda’ – you have exactly, exactly got me. I am so impressed by your understanding.”
Now I became alert that this had been very, very wrong. It had been a misunderstanding. I should not have given him this name. I wanted to pull him down from his euphoria, so when after a few minutes he started saying, “I don’t want anger, greed, this and that; these are all animalistic”; I said, “Don’t be a coward.” Immediately he exploded: “Coward? You call me a coward?” He was almost ready to hit me – screamed; completely forgot about Satyananda – and he started defending himself. “Why have you called me a coward? I am not a coward.” And I told him, “If you are not a coward, then why are you defending? Then simply you can say, ‘You are wrong.’ Or even that is not needed. You are not a coward; why are you worried about it? Why have you got so red hot? Why are you screaming at the top of your voice? Why have you got so mad? I must have touched something.”
Now everybody who was present became aware that the man was defending something, and defending very fanatically; but only he could not see it.
In a group, if you work for a longer time, by and by you have to become aware that the whole group is seeing that you are doing something foolish, stupid, contrary to your own wishes – against your own fulfillment, against your own growth. You are clinging to a disease and you go on saying, “I want to get rid of it.”
Almost everybody knows where you are doing wrong – except you. Everybody knows that you are an egoist – except you. Only you think you are a humble man, a simple man. Everybody knows your complexity. Everybody knows your double bind. Everybody knows your madness except you. You go on defending it. And because of politeness, etiquette, formalities in the society, nobody will tell you. Hence, the group is helpful because it is not going to be polite. It is going to be truthful. And when so many people say that this is your problem, and pinpoint it and finger it, and put their fingers on your wound and it hurts…. It is very difficult to make you alert individual to individual because you can think this man may be wrong, but twenty persons? The possibility of twenty persons being wrong is less, and you have to fall back upon yourself and see the point of it.
That’s why Buddha created a great sangha, a great order of monks – ten thousand monks. It was the first experiment of group therapy. It was a great experiment.
That’s what I am doing – sixteen thousand sannyasins – one of the greatest experiments in therapy. A community, a commune, in which you have to become aware, because otherwise you will not be part of this commune; where everybody is understanding and seeing your error and showing it to you. Because sannyasins are not meant to be polite or formal; none of that rubbish! A sannyasin is here to transform himself and become a situation for others’ transformation.