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Chapter 12: The Three Initiations: Student, Disciple, Devotee

A question is easily satisfied by any logical, rational answer. The quest is not satisfied by logical or rational answers; the quest is like thirst. You can go on repeating that, scientifically, H?O means water, but that is not going to quench the thirst. It is an answer, and a perfectly good answer. If somebody is asking what water is, as a question, it is very simple to answer it. But if somebody is asking about water because he is thirsty, then H?O is not going to help. Then, only real water will do. Quest means thirst, hunger. No borrowed knowledge can satisfy it. And the master slowly makes the student aware that if you are really a man, then just to be curious is childish. Maturity demands that you should go on a quest, that you should not ask only for knowledge, you should ask for ways and means and methods so that you can know - not knowledge that has passed from generation to generation. No one knows whether somebody invented it, whether it is fiction, whether somebody realized it or not, how much is lost in transferring it, how much is added, how much is edited out. Knowing means “I want a personal experience.”

A genuine seeker has no questions, but a tremendous thirst.

This is the first initiation: when the master changes the student’s focus from knowledge towards knowing, from memory towards intelligence. And it is not an ordinary phenomenon, it happens to only a very few fortunate ones. Millions of people simply remain curious, childish, immature for their whole life.

Once the emphasis has moved from knowledge to knowing, your concern is no longer with the past; your concern is with the present. Your concern is no longer with the great philosophers, wise people; your concern is about your own consciousness. For the first time you become interested not in objects but in your subjectivity, not about other things but about the one who wants to know: who is this who wants to know?

This is the first initiation: the student dies, and the disciple is born. The second initiation is when the disciple also disappears - into a devotee. A disciple is still interested in gaining methods, disciplines, ways to know himself. The master has to be used; hence, he is grateful. But he is the end, and the master is the means; he is using the master for his own ends. As he comes closer to the master, the master takes him into the second initiation. And the second initiation is that unless you drop this obsession with yourself you will never know yourself. It appears contradictory; it is not. Your very obsession is preventing you; it is egoistic. You drop the ego, surrender the ego; you forget yourself, and in the very moment you forget yourself you will find yourself.

From knowledge to knowing, the student was never interested in himself. He was interested in things, objects, the whole world. The first initiation brought him into a new world of interest about himself. The second initiation takes away the ego; the second initiation teaches him love. If you can love, you will know yourself without any difficulty, because knowing oneself is a byproduct.

Only in loving light does the darkness within you disappear. Love is light, and the flame of love has to be taught.

The master loves; his presence is love. His very presence is magnetic. Without saying a word. Just to be close to him, you will feel a certain pull, a certain love, a trust. And you don’t know the man, you don’t know whether he is trustworthy or not. But you are ready to risk. The presence of the master is so convincing that there is no need of any argument to prove it.

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