Jesus knew Judas even before he had betrayed him. He must have known him from the very first day he had come to him; there is no other possibility. Buddha knew Devadatta before he betrayed him; he must have known from the very beginning. Still, the compassion of a master allows a Judas, a Devadatta, to remain with him. The mirror goes on reflecting, but the compassion is far greater than the reflection of the mirror. And even if Judas is going to betray Jesus, it doesn’t matter. Jesus is surrendered; whatsoever is going to happen will be good. If God wills it so, it has to be good: that is his trust. Judas also is part of the divine, so the drama has to be played. He cooperates, in every way he cooperates – even with Judas.
Millions of people avoid Jesus, Buddha, Krishna. They have a subtle intuitive understanding that in the ordinary world they are able to manage a certain image of themselves. That image will be shattered. They don’t want to come to the mirror to see their real faces.
And when you face a master, he knows more about you than you have ever known about yourself, because whatsoever you know about yourself is very partial, just a fragment of your reality, the tip of the iceberg. Just a small part of your mind that has become conscious, that is one-tenth of it. Nine-tenths of your being is in deep darkness; you know nothing of it.
The master will know your unconscious too. The master will know not only your thoughts, but your dreams too. The master will know not only your ideas about yourself, your illusions about yourself; he will also know your other side, the shadow of your being, which you have denied, which you have thrown into the basement of your being, which you don’t recognize at all as your being. He will know you in your totality, he will know you in your total neurosis. And he has to work with that totality – not with the you that you know you are, but the you as you are.
Hence many times the disciple finds it very difficult, because he thinks his problem is different, and the master goes on prescribing a different kind of medicine. The disciple thinks, “This is not my problem,” and the master goes on insisting on a certain medicine which looks absolutely absurd, irrelevant to the problem that you think you have.
Great trust is needed; only then can the master function on you. When you see that “The medicine doesn’t seem to relate to my disease at all,” even then the trust is needed – because you don’t know what your real diseases are. You know only the superficial things, and they may not be your real problems at all. They may be substitute problems, they may be tricks of the mind to protect the real problem.
Mind plays a trick: if there is a problem and the mind does not want to solve it – because to solve it will be suicidal to the mind – then the mind gives you a false problem. You become occupied with the false problem, and the real problem goes on growing like cancer within you and you remain occupied with the false problem. This is not a problem, just a trick of the mind.
Th. master will not prescribe any medicine for your false problems. He will prescribe medicine for your real problem. You may be aware of it, you may not be aware of it; more is the possibility that you will not be aware of it. People are not aware of what they have been doing with themselves, what they are doing with themselves. People are moving, working, doing things, almost unconsciously, like machines. Robot-like is your existence.