Chapter 7: To the Source
Sekito was given the name by his master just because he was really a stonehead. Nothing penetrated into his head. You can do everything, nothing makes any difference, because who is hearing? His master used to beat him and he would laugh and he would say, “Do it as much as you can. Just as you are determined to make me enlightened, I am determined not to become enlightened. It is a question of dignity.”
Because of this stubbornness - but with so much love, there was no hatred, there was no anger, it was just to show the master - he would say, “If you are stubborn, then don’t think that you alone in the world are stubborn; I am also stubborn. Hit me as much as you can. I am not going to become enlightened.” That’s why he was given the name Sekito. But poor Sekito finally had to become enlightened. You cannot escape a master once you are caught in his net.
Ma Tzu and Sekito were such great masters that it was said that they divided the whole world between them. Their methods and their ways and their workings were absolutely different. They were completely free of any sense of rivalry. Even in such a situation where only two enlightened beings were there and the whole world was available, there was no rivalry. In fact they are reported to have cooperated with each other in bringing others to enlightenment. A case in point is Yakusan. That whole atmosphere, that golden age of search for truth is now just a memory, an echo in the mountains. But it had a beauty which has to be brought back.
Men’s whole being should be concerned primarily in searching for his own life sources. But the modern situation is just the opposite. The Hindus have divided the world in a very beautiful way. They have divided the world into four ages. The first age they call the age of truth; the only concern of the people is truth, hence the name of the age is satyuga, the age of truth.
The second they call treta, a tripod. The first had four legs, it was a table. One leg is lost, now it is a tripod. There is still the search for truth, but the urgency is less, the intensity is less, the balance is less. On four legs the balance is complete; on three legs the balance cannot be complete, but there is still the same search.
The third age they call dwapar, two-legged. Now even the balance of treta, the second age, is lost. On two legs you cannot make a table, it will be unbalanced, but still half of the urgency is there.
The last age, in which we are living according to Hindu calculations, is called kaliyuga; the age of darkness, the age of blindness, the age of no inquiry into truth. People are concerned with mundane things. They devote their whole life to things which prove finally to be junk.
Their whole life could have been a great experiment in enlightenment, in searching for the roots of life, in being utterly fulfilled and contented. They could have gathered all the joy that the universe makes available to you. They could have danced, they could have sung, they could have rejoiced in all the beauties the universe is filled with. But because of their blindness they remained playing with toys; they never bothered that there is anything more than the toys.