Many people come and ask me, “If we don’t take sannyas, are you not going to help us?” I will be ready to help you, but you will not be ready to take it. Because it is not only a question of my giving – it is a question of your taking also. I will be pouring, but if there is no trust, you will not receive it. And then there is no point in pouring in you if there is no trust. You will receive in the same amount as you are receptive. Sannyas is simply symbolic of your deep trust, symbolic that now you are going to be with me – even when all reason says don’t go, even when your mind resists and says, “This is dangerous. You are moving into a world of insecurity.” When your mind tries to protect you and your character and your structure, even then, if you are ready to go with me, you have trust.
Trust is not just an emotion; it is not sentimental. People think it is only for sentimental people. You are wrong. In a deep sentiment you can say, “I trust,” but this is not going to be of much help because when everything will be disappearing, the first thing to disappear will be your sentiment. It is a very weak thing, impotent. Trust has to be so deep and solid that it is not like a sentiment, it is not a mood; it is something permanent in you, that whatsoever happens, at least you will not lose trust.
That’s why I tell you to do small things. They don’t look meaningful. I insist for ochre robes. Sometimes you think, “Why? What is the point? Can’t I meditate without ochre robes?” You can meditate, that is not the point at all. I am putting a few things to you which are not rational. There is no reason for ochre robes, there is no scientific reason for it. One can meditate and become enlightened in any color. I am giving you something irrational just as a test whether you are ready to go with me. I put a mala around your neck just to make a fool of you, so you go into the world like a fool. People will laugh at you. They will think you have gone crazy. That’s what I want, because if you can go with me even while I am making you almost mad, then I know when the real crisis will come you will have trust.
These are crises artificially created around you. They are tremendously significant, with no reason – their significance is deeper than reason. All the masters have done that.
When Ibrahim, a Sufi master, came to his master to be initiated, Ibrahim was a king; and the master looked at him and he said, “Drop your clothes. Take my shoe, go into the marketplace, naked, and beat your head with my shoe.” People who were sitting around, his old disciples, they said, “This is too hard. Why? You never asked this from us. You never told us to ‘be nude and go into the marketplace and beat your head with your shoe.’ Why are you so hard with King Ibrahim?”
The master said, “Because his ego is bigger than yours. He is a king, and I have to drop it, otherwise further work will not be possible.”
But Ibrahim didn’t ask a question. He simply dropped his clothes. It must have been very, very difficult for him – in the same capital where he has always been a king, almost always been thought of as a superhuman being – moving on the street where he has never moved, naked, and with a shoe beating his head. But he moved, he went into the town. He was laughed at, children started throwing stones at him – a crowd, a big crowd, laughing and ridiculing him, that he has gone mad. But he went around the town, came back. The master said, “You are accepted. Now everything is possible; you are open.”