Chapter 1: The Mystery School
“Now, this is relevant. Yes, he is four years old because our way of counting the age is from the day a person allows the master, allows his total being to be transformed, not holding back anything. His seventy-one years were simply a wastage; he has lived only four years. And I think you will understand that your sixty years have been sheer wastage unless you are reborn. And there is only one way to be reborn, and that is to come in contact, in deep communion with someone who has arrived. Then the real life begins.”
A mystery school teaches how to live. Its whole science is the art of living. Naturally it includes many things - life is multi-dimensional. But you must understand the first step: being totally receptive, open.
People are like closed houses - you cannot find even a single window open, no fresh breeze passes through those houses. Roses are standing outside but cannot release their fragrance into the house. The sun comes every day, knocks on the doors, and goes back; the doors are absolutely deaf. They are not available for fresh air, they are not available for fresh rays, they are not available for fresh perfumes, they are not available for anything. They are not houses, they are graves.
An upanishad contains in itself the whole philosophy of a school of mystery.
The Upanishads don’t belong to Hindus; they don’t belong to any other religion either. The Upanishads are the outpourings of absolutely individual realized beings to the disciples. There are four steps to be understood.
First, the student: he comes to a master but never reaches a master; he reaches only a teacher. It may be the same man - but the student is not there to be transformed, to be reborn, he is there to learn a little more knowledge. He wants to become a little more knowledgeable. He has questions but those questions are just intellectual, they are not existential. They are not his life concern, it is not a question of life and death. This type of person may go from one master to another master collecting words, theories, systems, philosophies. He may become very proficient, he may become a great pundit, but he knows nothing.
This is something to be understood. There is a knowledge: you can have as much as you want, yet you will remain ignorant. And there is an ignorance which is really innocence: you do not know anything, but still you have come to the place where everything is known. So there is a knowledge which is ignorant, and an ignorance which is wisdom.
The student is interested in knowledge. But sometimes it happens: you may come to a master as a student, just out of curiosity, and you may be caught in his charisma, you may be caught by his eyes, you may be caught by his heartbeat. You had come as a student but you are turning to the second stage - you are becoming a disciple.
The student unnecessarily goes from one place to another place, from one scripture to another scripture. He collects much, but it is all garbage.