30 अप्रैल 2010

What is the meaning of Surrender? How is Surrender?

Question - What is the meaning of Surrender? How is Surrender?

Osho - There are a few things, you have to do them if you want to know them. There is no way to tell anything about them. And surrender is one of those things. It is a dimension of love, let-go. If you ask me what is surrender and what is the meaning of surrender, yes, something can be told to you, but that won’t carry any meaning. You have to taste it. It is a taste. If you taste it you know it. If you don’t taste it, I can talk about it, but you will not know it. Without your own experience, whatsoever I say will be a tautology.

You ask what is surrender. I say surrender is a let-go. But what am I saying? You will ask what is a let-go. It is a tautology; I have not answered you. I say a let-go is falling in love. It is a tautology again; I am not saying anything. You will say,’What is falling in love

then?” The question remains the same, and all answers will go round and round and round.

I have heard about a prudish, tight-lipped old maid who would not even allow her pet cat out of the house after dark. Headed for New York on one of her infrequent outings, she paused to remind the maid about locking up that cat each evening. This time in New York, however, the old maid encountered a handsome old rogue who swept her off

her feet. After four nights of blissful romancing she wired her maid, ”Having the time of my life. Let the cat out too!”

Let the cat out. When you know what love is, only then you know. There is no other way to know it. I am here creating a situation for you to surrender. Don’t ask for the meaning. Do it. Be courageous. Let it be an experience. Accept my invitation. My doors are open; enter and be my guest. Surrender.

By ”surrender,” in the West, a very wrong idea arises – as if you will be dominated by somebody – because surrender has a very wrong association. It has become almost a political word in the West. The Nazis surrendered; that’s how it has become associated with politics. A surrendered one is the one who is defeated. In the East we have a totally different meaning for the term. It has nothing to do with war and nothing to do with defeat. Have you not heard the proverb that in love defeat is the only victory? If you are defeated in love you have become victorious. Yes, that’s how it is in surrender.

It has nothing to do with defeat. It is not that you are being dominated by somebody. It

is not that now somebody else is going to oppress you, exploit you, that you are becoming a slave. No, it is nothing of the sort. The surrender in the East is used as a technique. And the surrender has to be made only to a person who is no more, so he cannot dominate you. So this has to be remembered: don’t surrender to a person who is still there; otherwise he will dominate you and he will give you a discipline and he will start forcing you to do this and not to do that and he will create a prison around you.

That’s why I don’t give you any discipline. Even if you ask, I don’t give. You ask continuously because you want to depend, because you want to be a slave, because you don’t want to take your own responsibility. You want to throw the responsibility on somebody else. You are in search of a father figure; you want somebody to lead you. But I am not going to give you any discipline and I am not going to give you any clear-cut direction to do this and don’t do that. All that I am going to do is to share my awareness with you so you can become a little more aware, to share my love with you so you can become a little more loving. It has nothing to do with any discipline.

Coming closer to me, you will be able to imbibe my spirit. That is the meaning of surrender: that you are ready to come close to me, that you are not afraid, that you will not protect yourself against me, that you will not be defensive, that simply you are ready to come closer to me, that you are attracted, that you have heard my call, that something has clicked in your heart and you will try to know who this man really is, what manner of man. You would like to enter into my emptiness and be surrounded by my emptiness.

Sannyas is the visible effort of surrender. Many people come to me and they say, ”We don’t take sannyas. Can’t you help us?” I say, ”I will try my best, but it won’t be of much help because you will continuously protect yourself. You will be defensive.” Sannyas is just a gesture that ”Now drop my defenses and I am ready to go with you.”

Of course, it is risky. You don’t know me yet. How can you know? If you surrender you will know; you cannot know beforehand. So it is only for very courageous people. The daredevils – it is only for them. And I exist for daredevils, those who are ready to risk their life and to go into the unknown and to see if something happens. If you are ready to go, it is going to happen; and then you will know the meaning. Then too you will not be able to tell somebody else what the meaning is! The meaning is in the taste, in the experience.

And you ask, ”How is surrender?” Apparently, sannyas is the ”how,” obviously. The deeper ”how” will open its doors when you have entered the porch. Sannyas is the porch; once you enter the porch – you have accepted me and I have accepted you – then there is a deep agreement, that you trust me. Now I can invite you to deeper realms of my being. You become an initiate. The second thing happens someday. Sometimes it happens with the sannyas itself. If you are totally surrendered, then in the first moment of contact with me it happens – you become an initiate.

Sometimes it takes time. The outward sannyas happens first; then you wait, then you watch, then you see things, then slowly, slowly you relax, inch by inch you drop your ego, and more and more I penetrate in you. Then one day, without any warning, suddenly it has happened – you suddenly become aware it has happened: now my light exists in you and my heart beats in you. Sometimes it takes years, sometimes days, sometimes minutes, sometimes not a single minute. It depends on you, how much courage you have.

And of course, Westerners are gaining much more from me than the Easterners, because the East has become very cowardly. So by and by you will see more and more Western people around here. The East is very cowardly. They have become almost corpses. They don’t have the spirit – the spirit that Kabir calls the spirit for the quest of truth – they don’t have it. Either they believe they already know what truth is or they think there is enough time and there is no hurry – if not in this life, then in the next life.

And for them, to be religious has become more a way of being respectable, and of course my sannyas will not appeal to them because if they are respectable, by becoming my sannyasin they will lose all respect. They will not become respectable through my sannyas. Through my sannyas they will become rebellious; they will start falling out of the society. People will start avoiding them. People will start feeling they are dangerous and infectious, and people will think that they have gone mad or something.

But in the West something new is happening – a new courage, a new spirit of inquiry. It always comes whenever a country becomes materially rich. It always happens. When a country becomes materially poor, it loses spirit. Not only outwardly poor, it becomes inwardly poor. It loses confidence, it loses courage, it loses potentiality. It starts dragging. In the West people have become materially rich; they are well-fed, science has come to a certain point from where religion can be contacted, and people have seen material affluence. Now they would like to see something beyond it. It is not enough. So if you are ready, don’t ask ”how is surrender?” Surrender.

Once it happened, Jesus was staying with his friends in a house, and the friends said, ”Tell us how to pray.”

Jesus said, ”But how to say how to pray? I will pray, and if you are ready you can participate.” And Jesus started praying. Now the others were standing there and they couldn’t see what to do. He started moving into some unknown realm. They watched and he prayed; and when he came back from the world of his prayer, they said again, ”But tell us how to pray.” He said, ”I SHOWED you how to pray, and you ask how to pray.”

Remember, maybe the question arises out of your cowardliness. Maybe you want to be certain about everything, what it is, whether it is worth it or not. I am here surrendered. I am here in prayer. I am here in God. Come closer to me. And I have made it easier than it has ever been, because I am not putting any conditions on you. I accept you as you are. It has never been done before. I accept you as you are. I have no condemnation, no evaluation, no judgment. If you are a drunkard, good. If you are a gambler, good, exactly right. Because this is a sort of gamble and this is a way of becoming drunk. Whatsoever you are, you are accepted. Come closer.

Sannyas will be a visible thing for you to do, and the next thing, leave it to me. I will do it. You do one thing; I will do the other. There is a saying in Arabian countries, ”If you walk one foot towards God, he walks one thousand one feet towards you.” You walk towards me one foot; I will walk one thousand and one feet towards you. You do the first; the second I will do.

But you come and ask, ”But sannyas... just by changing the clothes.... It is too outward. Tell us something inward.”You are not even ready to do the outward and you ask for the inward. And you are an outwardly-oriented man. That’s why I am talking about the outward sannyas – that’s where you are. That’s from where the journey has to start. You arc yet outside yourself; from there the journey has to start. The inward can happen only later on, not right now.

Source - Osho Book "Ecstasy - The Forgotten Language"

Please explain the difference between Following you and Surrendering to you

Question: Please explain the difference between Following you and Surrendering to you

Osho - There is a great difference. Following me, you are still on the path of will; surrendering to me, the will has disappeared. Following me, you are important. You are. This is your decision to follow me. You can change your mind any moment you want; you can cancel your decision. Surrendered to me, you have disappeared. Now it cannot be cancelled. There is nobody to cancel it. Now there is no way to reverse it. Following there is no possibility that you may turn back. Surrendering, how can you turn back? It is irreversible. Following me, you are there, I am here. There is bound to be conflict.

Surrendering, you disappear. And when you disappear then you will be able to see that I have never been here. In your disappearance you will see the disappearance of the Master too. A Master is a Master only because he has already disappeared. He does not function as an ego. So to have real conflict with a Master is possible only when you also stop functioning as an ego – that is the meaning of surrender. The Master is without any ego. If you want to communicate with him, if you want to be in communion with him, if you want to be in deep love with him, you have to disappear. Only when you also become an emptiness will there be a meeting. When the disciple is not, suddenly all barriers disappear.

If you are, you go on defending. If you are, you go on choosing. If you are, then you will keep a certain space, protected, defended. You will keep a fence around you. You will go only so far. The moment you see that your identity is at stake, you will turn back. The moment you see that now you can be completely taken over, you will start moving away. You will go only to a certain extent, defending yourself, remaining yourself. This is not the way to be a disciple.

A follower is not a disciple. A follower is convinced through his intellect that whatsoever the teacher is saying seems to be logically right. It is convincing. It is intellectually satisfying. That’s what a follower is. A follower is from the head. And the disciple? A disciple is not intellectually convinced that the Master is right in what he says, the disciple is convinced that the Master is right – not in what he says but in what he is. It is a heart-to-heart approach. It is a dialogue – deeper than the head, two beings communing. The disciple surrenders.

And the beauty is – very paradoxical it is – the beauty is that when you surrender to a Master you become yourself for the first time. Because surrendering to the outer Master is really surrendering to the inner Master. Everybody is carrying God somewhere deep in the innermost cor of his being. God is present in you but you don’t know how to approach him. You have forgotten the ways and means of coming to your own inner reality. You have lost the key and locked the door. And for centuries you have never been in. You don’t know how to turn in. You have become paralysed. You can see only outside. Hence the outer Master is needed. The outer Master will only help you to go to your inner Master. The outer Master will become the door. You will have to go via the outer Master because you cannot go directly. If you can go directly there is no need for a Master.

A few people – very rarely it happens – go without a Master. Yes, sometimes it happens. Sometimes it happens that a person reaches directly into his being – but it is very rare. It is so ex-ceptional that it can be counted out, it is so exceptional that it only proves the rule. Hence no tradition – Sufi, Zen, Hassid – no tradition talks about it. They all insist that a Master is needed.

Why don’t they talk about it? Don’t they know? They know. It has happened. A few times it has happened down the centuries that a man has attained to his self without going via the outer Master; he has reached directly to his innermost core. But why don’t they say it? People think that Krishnamurti is talking about it for the first time; people think Krishnamurti is very original about it. That is not the case. All the Masters have known about it but they have not talked about it for a certain reason. The reason is that if it is told to you that you can go on your own, this very statement will become a barrier to your surrendering.

Only one in a million can go. What about the remainder? They will also think that they can go – what is the need to surrender? Their ego will exploit the idea. Their ego will say, ’Then it is perfectly okay. Why should I surrender to anybody? I can go myself. ’ To protect these fools it has never been said before. Krishnamurti is not saying anything new, it has been known always. It is one of the oldest, ancient-most truths that sometimes a rare person enters. But it is accidental, it cannot be made a rule. And to talk about it is dangerous because the egoist will fall upon it, will immediately jump upon it.

That’s why around Krishnamurti you will find all kinds of egoistic people. One who cannot surrender will sooner or later reach Krishnamurti. One who is not able to surrender, whose ego is really hardened, who does not want to surrender, will be very happy with Krishnamurti. Of course, that happiness is not going to change him.

Many people come to me. They say, ’We have been with Krishnamurti for thirty years, forty years. We have been reading and listening and whatsoever he says is perfectly true, what do you say about him?’ I say, ’He is saying the truth but he is talking to fools. It is the truth, but he should not have told it to you.’ They feel very offended. ’Why? If it is the truth then why should he not tell it to us? Forty years are lost and even maybe forty more lives in the future.’ I say, ’What have you attained?’ They become restless and they say, ’I have not attained anything. But is it not the truth?’ It is the truth but you are not ready for it.

A truth is truth only when you can use it. It has to be in such a way that it is helpful. Buddha has said that by ’truth’ only one thing is meant – that it works. If it works it is true, if it doesn’t work what is the meaning of calling it truth? It is inhuman. Krishnamurti’s truth has not worked. It cannot work. It can work only in a rare case. And the person with whom it can be of any use will not bother to come to Krishnamurti. Why should he bother? He can go directly. Why should he come via Krishnamurti? These people who are surrounding Krishnamurti are still in need of somebody and are still so egoistic that they cannot surrender.

So this is a good support for their ego... they need not surrender and they can have a Master. But you cannot have a Master without surrendering. Krishnamurti is a Master without disciples. Those disciples cannot surrender. His own teaching prohibits surrender. He has lived a very lonely life. And sometimes he gets very angry – angry that his whole life has been a wastage. Buddha helped thousands. Thousands became enlightened. Not only while he was alive, even when he was gone the chain continued, the silsila continued. The continuation has remained. Even now here and there a-flower blooms and bows down in deep gratitude towards Buddha – after two thousand five hundred years.

And Krishnamurti is a man of the same calibre as Buddha, is a man of the same intelligence as Buddha. Nothing is lacking. There is just this idea that the disciple need not surrender.... Even if it is a truth it is still dangerous. It has allowed only egoistic people to come around him; those who would like to surrender will not come to him because he won’t allow surrender. Those who don’t want to surrender and are still in search of a Master – they cannot depend on themselves and they cannot surrender – these people have gathered around him.

Now they are stuck. Krishnamurti is stuck with them and they are stuck with Krishnamurti.

Krishnamurti cannot say surrender.... The day Krishnamurti says surrender they will escape, because they are there only because he goes on saying there is no need to surrender to anybody. They are feeling very good, perfectly happy with this idea. Their ego need not be at stake. But nothing is happening. I have come across many – nothing is happening. They have become very, very intellectual, very refined intellectuals. They can talk a lot. They can discuss and argue a lot, but nothing has happened. No fragrance has happened. The ego won’t allow it.

You ask me: PLEASE EXPLAIN THE DIFFERENCE BETWEEN FOLLOWING YOU AND SURRENDERING TO YOU. One who is following me is not with me, remember. He is maybe using me but he is not with me. He may be choosing a few things from me but HE remains the decisive factor. Deep inside he is still defending himself. He may find a few bits and pieces of wisdom but they are not going to help. They will become a philosophy.

Only those who are surrendered to me are with me. And I can only be with those who are with me. If you are not with me it is impossible for me to be with you even though I would like to be. But it is impossible. It is not possible in the nature of things. Only if you are surrendered can I be with you; only then are you available, receptive.

That’s what sannyas is all about. Drop following and move into surrender. Sannyas is surrender. The day you take sannyas, if you have really taken it from your heart, you are no more. Then you become part of me or I become part of you. Then you breathe for me or I breathe for you. then you don’t think about yourself as a separate entity. And the paradox is that you don’t become dependent. For the first time you become independent individuals – because the ego is not the thing that makes you independent; ego is a prison, an ugly prison. When the ego has gone your flame burns bright for the first time.

Source- Osho Book "Sufis: The People of the Path, Vol 1

On the path of Surrender How does the seeker come to the Right Technique out of One Hundred and Twelve Methods?

Osho on Path of Surrender

Question: On the path of Surrender How does the seeker come to the Right Technique out of One Hundred and Twelve Methods?

Osho : On the path of will there are methods – these one hundred and twelve methods. On the path of surrender, surrender itself is the method, there are no other methods – remember this. All methods are non-surrendering, because a method means depending on yourself. You can do something; the technique is there, so you do it. On the path of surrender, you are no more, so you cannot do anything. You have done the ultimate, the last: you have surrendered. On the path of surrender, surrender is the only method. All these one hundred and twelve methods require a certain will; they require something to be done by you. You manipulate your energy, you balance your energy, you create a center in your chaos. You do something. Your effort is significant, basic, required.

On the path of surrender only one thing is required – you surrender. We will go deep into these one hundred and twelve methods, so it is good to say something about surrender because it has no method. In these one hundred and twelve methods there will be nothing about surrender. Why has Shiva not said anything about surrender? Because nothing can be said. Bhairavi herself, Devi herself, has reached Shiva not through any method. She has simply surrendered. So this must be noted. She is asking these questions not for herself, these questions are asked for the whole humanity. She has attained Shiva. She is already in his lap; she is already embraced by him. She has become one with him, but still she is asking.

So remember one thing, she is not asking for herself; there is no need. She is asking for the whole humanity. But if she has attained, why is she asking Shiva? Can she herself not speak to the humanity? She has come through the path of surrender, so she doesn’t know anything about method. She herself has come through love; love is enough unto itself. Love doesn’t need anything more. She has come through love, so she doesn’t know anything about any methods, techniques That is why she is asking. So Shiva relates one hundred and twelve methods. He also will not talk about surrender because surrender is not a method really.

You surrender only when every method has become futile, when you cannot reach by any method. You have tried your best. You have knocked on every door and no door opens, and you have passed through all the routes and no route reaches. You have done whatsoever you can do, and now you feel helpless. In that total helplessness surrender happens. So on the path of surrender there is no method.

But what is surrender and how does it work? And if surrender works, then what is the need of one hundred and twelve methods? Then why go into them unnecessarily? – the mind will ask. Then okay! If surrender works, it is better to surrender. Why go on hankering after methods? And who knows whether a particular method will suit you or not? And it may take lives to find out. So it is good to surrender, but it is difficult. It is the most difficult thing in the world.

Methods are not difficult. They are easy; you can train yourself. But for surrender you cannot train yourself... no training!

You cannot ask how to surrender; the very question is absurd. How can you ask how to surrender? Can you ask how to love? Either there is love or there is not, but you cannot ask how to love. And if someone tells you and teaches you how to love, remember, then you will never be capable of love. Once a technique is given to you for love, you will cling to the technique. That is why actors cannot love. They know so many techniques, so many methods – and we are all actors. Once you know the trick how to love, then love will not flower because you can create a facade, a deception. And with the deception you are out of it, not involved. You are protected.

Love is being totally open, vulnerable. It is dangerous. You become insecure. We cannot ask how to love, we cannot ask how to surrender. It happens! Love happens, surrender happens. Love and surrender are deeply one. But what is it? And if we cannot know how to surrender, at least we can know how we are maintaining ourselves from surrendering, how we are preventing ourselves from surrendering. That can be known and that is helpful.

How is it that you have not surrendered yet? What is your technique of non-surrendering? If you have not fallen in love yet, then the real problem is not how to love. The real problem is to dig deep to find out how you have lived without love, what is your trick, what is your technique, what is your structure – your defense structure, how you have lived without love. That can be understood, and that should be understood.

First thing: we live with the ego, in the ego, centered in the ego. I am without knowing who I am. I go on announcing, ”I am.” This ”I-am-ness” is false, because I do not know who I am. And unless I know who I am, how can I say ”I”? This ”I” is a false ”I”. This false ”I” is the ego. This is the defense. This protects you from surrendering.

You cannot surrender, but you can become aware of this defense measure. If you have become aware of it, it dissolves. By and by, you are not strengthening it, and one day you come to feel, ”I am not.” The moment you come to feel ”I am not,” surrender happens. So try to find out whether you are. Really, is there any center in you that you can call your ”I”?. Go deep down within yourself, go on trying to find out where is this ”I”, where is the abode of this ego.

Rinzai went to his master and he said, ”Give me freedom!” The master said, ”Bring yourself. If you are, I will make you free. But if you are not, then how can I make you free? You are already free. And freedom,” his master said, ”is not your freedom. Really, freedom is freedom from ‘you’. So go and find out where this ‘I’ is, where you are, then come to me. This is the meditation. Go and meditate.”

So the disciple Rinzai goes and meditates for weeks, months, and then he comes. Then he says, ”I am not the body. Only this much I have found.” So the master says, ”This much you have become free. Go again. Try to find out.” Then he tries, meditates, and he finds that ”I am not my mind, because I can observe my thoughts. So the observer is different from the observed – I am not my mind.” He comes and says, ”I am not my mind.”

So his master says, ”Now you are three-fourths liberated. Now go again and find out who you are.” So he was thinking, ”I am not my body. I am not my mind.” He had read, studied, he was well informed, so he was thinking, ”I am not my body, not my mind, so I must be my soul, my ATMA.” But he meditated, and then he found that there is no atman, no soul, because this atma is nothing but your mental information – just doctrines, words, philosophies. So he came running one day and he said, ”Now I am no more!” Then his master said, ”Am I now to teach you the methods for freedom?” Rinzai said, ”I am free because I am no more. There is no one to be in bondage. I am just a wide emptiness, a nothingness.”

Only nothingness can be free. If you are something, you will be in bondage. If you are, you will be in bondage. Only a void, a vacant space, can be free. Then you cannot bind it. Rinzai came running and said, ”I am no more. Nowhere am I to be found.” This is freedom. And for the first time he touched his master’s feet – for the first time! Not actually, because he had touched them many times before also. But the master said, ”For the first time you have touched my feet.”

Rinzai asked, ”Why do you say for the first time? I have touched your feet many times.” The master said, ”But you were there, so how could you touch my feet while you were already there? While you are there how can you touch my feet?”

The ”I” can never touch anybody’s feet. Even though it apparently looks like it touches somebody’s feet, it is touching its own feet, just in a round-about way. ”You have touched my feet for the first time,” the master said, ”because now you are no more. And this is also the last time,” the master said. ”The first and the last.”

Surrender happens when you are not, so YOU cannot surrender. That is why surrender cannot be a technique. You cannot surrender – you are the hindrance. When you are not, surrender is there. So you and surrender cannot cohabit, there is no coexistence between you and surrender. Either you are or surrender is. So find out where you are, who you are. This inquiry creates many, many surprising results.

Raman Maharshi used to say, ”Inquire ‘Who am I ?’” It was misunderstood. Even his nearest disciples have not understood the meaning of it. They think that this is an inquiry to find out really. ”Who am I?” It is not! if you go on inquiring ”Who am I?” you are bound to come to the conclusion that you are not. This is not really an inquiry to find out ”Who am I?” Really, this is an inquiry to dissolve.

I have given many this technique, to inquire within ”Who am I?” Then a month or two months later, they will come to me and say, ”I have still not found ‘Who am I?’ The question is still the same; there is no answer.” So I tell them, ”Continue. Someday the answer will come.” And they hope that the answer will come. There is going to be no answer. It is only that the question will dissolve. There is not going to be an answer, that ”You are this.” Only the question will dissolve. There will be no one to ask even ”Who am I?” And then you know. When the ”I” is not, the real ”I” opens. When the ego is not, you are for the first time encountering your being. That being is void. Then you can surrender; then you have surrendered. You are surrender now. So there can be no techniques, or only negative techniques like this inquiry into ”Who am I?”

How does surrender work? If you surrender, what happens? We will come to understand how methods work. We will go deep into methods, and we will come to know how they work. They have a scientific basis of working. When you surrender you become a valley; when you are an ego you are like a peak. Ego means you are above everyone else, you are somebody. The others may recognize you, may not recognize you – that is another thing. You recognize that you are above everyone. You are like a peak; nothing can enter you.

When one surrenders, one becomes like a valley. One becomes depth, not height. Then the whole existence begins to pour into him from everywhere. He is just a vacuum, just a depth, an abyss, bottomless. The whole existence begins to pour from everywhere. You can say God runs from everywhere to him, enters him from every pore, fills him totally.

This surrender, this becoming a valley, an abyss, can be felt in many ways. There are minor surrenders; there are major surrenders. Even in minor surrenders you feel it. Surrendering to a master is a minor surrender, but you begin to feel it because the master begins to flow into you immediately. If you surrender to a master, suddenly you feel his energy flowing into you. If you cannot feel energy flowing into you, then know well you have not surrendered even in a minor way.

There are so many stories which have become meaningless for us because we do not know howthey happened. Mahakashyap came to Buddha, and Buddha just touched his head with his hand, and the thing happened. And Mahakashyap began to dance. So Ananda asked Buddha, ”What has happened to him? And I have been for forty years with you! Is he mad? Or is he just fooling others? What has happened to him? And I have touched your feet thousands and thousands of times.” Of course, to Ananda, this Mahakashyap will either look like he is mad or as if he is just deceiving. He was with Buddha for forty years, but there was a problem. He was his elder brother, Buddha’s elder brother; that was the problem.

When Ananda came to Buddha forty years before, the first thing he said to Buddha was this: ”I am your elder brother, and when you will initiate me, I will become your disciple. So allow me three things before I become your disciple, because then I cannot demand.

One, I will always be with you. Give me this promise, that you will not say to me, ‘Go somewhere else.’ I will follow you. ”Secondly, I will sleep in the same room where you sleep. You cannot say to me, ‘Go out.’ I will be with you like your shadow.

And thirdly, if I bring anyone at any time, even at midnight, you will have to answer him. You cannot say, ‘This is not the time.’ And give me these three promises while I am still your elder brother, because once I become your disciple I will have to follow you. You are still younger than me, so give me these promises.”

So Buddha promised, and this became the problem. For forty years Ananda was with Buddha, but he could never surrender, because this is not the spirit of surrender. Ananda asked many, many times, ”When am I going to attain?” Buddha said, ”Unless I die, you will not attain.” And Ananda could attain only when Buddha died.

What happened to this Mahakashyap suddenly? Is Buddha partial – partial to Mahakashyap? He is not! He is flowing, constantly flowing. But you have to be a valley, a womb, to receive him. If you are above him, how can you receive? That flowing energy cannot come to you, it will miss you. So bow down. Even in a minor surrender with a master, energy begins to flow. Suddenly, immediately, you become a vehicle of a great force. There are thousands and thousands of stories... just by a touch, just by a look, someone became enlightened. They do not appear rational to us.

How is this possible? This is possible! Even a look from the master into your eyes will change your total being, but it can change only if your eyes are just vacant, valley-like. If you can absorb the look of the master, immediately you will be different So these are minor surrenders that happen before you surrender totally. And these minor surrenders prepare you for the total surrender. Once you have known that through surrender you receive something unknown, unbelievable, unexpected, never even dreamed of, then you are ready for a major surrender. And that is the work of the master – to help you in minor surrenders so that you can gather courage for a major surrender, for a total surrender.

Source: " Book of Secrets " - Osho