Bayazid
When a Sufi mystic, Bayazid, was dying, people who had gathered around him -- his disciples -- were suddenly surprised, because when the last moment came his face became radiant, powerfully radiant. It had a beautiful aura.
Bayazid was a beautiful man, and his disciples had always felt ar aura around him, but they had not known anything like this; so radiant.
They asked, 'Bayazid, tell us what has happened to you. What is happening to you? Before you leave us, give us your last message.'
He opened his eyes and he said, 'God is welcoming me. I am going into his embrace. Goodbye.'
He closed his eyes, his breathing stopped. But at the moment his breathing stopped there was an explosion of light, the room became full of light, and then it disappeared.
When a person has known the transcendental in himself, death is nothing but another face of God. Then death has a dance to it. And unless you become capable of celebrating death itself, remember, you have missed life. The whole life is a preparation for this ultimate.
-Osho, "The Art of Dying, #1"
Trust is a totally different dimension from judgment. In judgment YOU remain the center, and from YOUR center and from YOUR mind, you judge. YOU remain the criterion, the touchstone. In trust, you are no more. You have no center to judge from, no values to judge by.
When you surrender to a master you surrender your valuation. You say to him, "Now, I will not be a judge. From now onwards I will be a shadow to you, a surrendered soul. Whatsoever you do, it is none of my business to judge."
It happened: A king wanted to become a disciple of one Sufi master, Bayazid, Bayazid of Bistam, one of the greatest names amongst the Sufis. When the king approached it was difficult for Bayazid to say no -- and the king was not ready at all. He was not worthy to become a disciple and to be accepted.
Bayazid asked, "Why have you chosen me? There are other masters better than me. Why have you chosen me? I am nothing, just an ordinary master."
The king said, "I have chosen you because of your character, your behavior, your morality. You are a good man. About others I am not so certain; their behavior is a little erratic, and they confuse me. About you I am certain. You are a good man, a saintly man, that's why."
Bayazid said, "Then wait a little. Postpone a little, because you don't know me and my character. You wait a little and watch."
One day the king had gone for some hunting in the forest. Suddenly he saw, near a lake, Bayazid sitting on the other shore -- it was a small lake and the king could see to the other shore -- and he was not alone, he was with a woman. What was he doing in the forest with a woman, with no disciples around? Whenever he had gone to see Bayazid in the town he was always surrounded by hundreds of disciples. What had happened? What was he doing with the woman? Suspicion arose: in this privacy with a woman...?
And not only that, as he watched, hiding himself behind a tree, the woman poured something into a glass. Maybe it was wine? The flask seemed to be of wine. Now he was absolutely certain that it was good he didn't surrender to this man. He seemed to be a debauchee.
He started moving from the shore but Bayazid called out loudly, "Don't go. Come nearer, because a judgment from that far can be wrong." And judgments are always from a distance. In fact if you judge, the distance cannot disappear. Just to remain a judge you have to be at a certain distance. If you move closer you will lose the capacity to judge, you will become so intimate you will get involved, you will be committed. You will lose the clarity of judgment.
Seeing that Bayazid had seen him the king felt a little awkward and embarrassed, but when he had seen him and was calling him, it was difficult to go away. And there was also a lingering curiosity inside: What was happening here?
He came nearer. Bayazid said, "Now what do you decide? The right moment has come for me to accept you. What do you say?"
The king laughed, and said, "You are not even worthy to be my servant, so how can you pretend to be my master?"
Bayazid said, "So you take back your idea of being initiated by me? If you take it back, then the reality can be revealed to you." He threw back the screen under which the woman was hiding, the BURQA, the cover, the veil Mohammedans use. The king could not believe his eyes: the woman was Bayazid's mother. And then Bayazid gave the flask of "wine" to him and said, "Taste it. It is nothing but pure, colored water."
The king fell at the feet of Bayazid and said, "Accept me."
Bayazid said, "You have missed. If you judge, you cannot trust -- and you can judge from that faraway distance? No, we are not made for each other."
This situation Bayazid created so that he could show the king that judgment can never be trusting.
Trust is a blind leap.
-Osho, "Just Like That, #8"
Sufism is the path of intense love, passionate love. As Bayazid has said, "The duration of Bayazid's life of asceticism was only three days. On the first day he renounced the world, on the second day he renounced the other world, and on the last day he renounced himself. "
-Osho, "The Secret, #17"
It is said that in the Koran Mohammed says that no master should go to a rich man's house. If the rich man wants to meet him, he should go to the master. Then one Sufi mystic, Bayazid, who was going to rich men's houses and to the emperor's palace to teach there, was asked, "Why are you going against the prophet? Mohammed says that no master should go to a rich man's house. There is no need. If the rich man desires, then he should come to the master's feet. But you are moving even to the palace, so what is the matter? Are you against the prophet, or don't you believe in the saying?"
Bayazid said, "You don't know the real thing. Mohammed is right, and I follow his teachings and his saying. But whether the master goes to an emperor's house or an emperor comes to the master's hut, it is always the master who changes the other. It makes no difference."
Basically, it is always the master to whom YOU come. Whether the master goes to the palace or the emperor comes to the master's hut, it makes no difference. It is always the emperor who is coming to the master because he is to be changed. HE will be changed.
Bayazid says that it is the nature of the master to change others; it is not an effort. Nothing is being done by the master, simply his presence.... And if he appears to do something, that appearance is just a trick because you cannot understand the language of nondoing. You can only understand the language of effort. So he creates a language for you. Even if you cannot understand his language, he can understand your language very well. Even if you cannot understand him, he can understand you very well.
So he gives whatsoever you can understand and by and by your understanding grows. And one day when you really come to the point when you can understand a master, you will start laughing -- because he has not done anything! But you will feel grateful in that moment, because without doing anything he has totally transformed you.
Really, if something is done it is a violence. If in transforming you, changing you, I do something, it is going to be aggressive, it is going to be violence. Every effort is violent. But if just by my presence, just by your being around me, something starts happening in you and I am not doing anything, only then is it love, it is not violence.
-Osho, "The Supreme Doctrine, #3"