奧修大師談呂洞賓 - 金色花的奧秘第3章

奧修談呂洞賓-金色花的奧秘

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裡的siscourse的語音檔裡下載The secret of secrets

CHAPTER 3

The Atomic Moment

13 August 1978 am in Buddha Hall

MASTER LU-TSU SAID: ONLY THE PRIMAL SPIRIT AND THE TRUE NATURE OVERCOME TIME AND SPACE.

呂祖說：只有原初的靈魂（PRIMAL SPIRIT）和真實的本性可以超越時間與空間。

THE PRIMAL SPIRIT IS BEYOND THE POLAR DIFFERENCES. HERE IS THE PLACE WHENCE HEAVEN AND EARTH DERIVE THEIR BEING. WHEN STUDENTS UNDERSTAND HOW TO GRASP THE PRIMAL SPIRIT THEY OVERCOME THE POLAR OPPOSITES OF LIGHT AND DARKNESS AND TARRY NO LONGER IN THE THREE WORLDS BUT ONLY HE WHO HAS ENVISIONED HUMAN NATURE’S ORIGINAL FACE IS ABLE TO DO THIS.

原初的靈魂超越了兩極性的分別。在這個地方，天和地衍生出它們的存在。當學生們瞭解了如何掌握原初的靈魂，他們就超越了光明與黑暗的兩極對立，不再停留在三界之中。但只有一個已經觀想到人的本來面目的人可以這樣做。

WHEN MEN ARE SET FREE FROM THE WOMB THE PRIMAL SPIRIT DWELLS IN THE SQUARE INCH BUT THE CONSCIOUS SPIRIT DWELLS BELOW IN THE HEART. THIS HEART IS DEPENDENT ON THE OUTSIDE WORLD. IF A MAN DOES NOT EAT FOR ONE DAY EVEN IT FEELS EXTREMELY UNCOMFORTABLE. IF IT HEARS SOMETHING TERRIFYING IT THROBS; IF IT HEARS SOMETHING ENRAGING IT STOPS; IF IT IS FACED WITH DEATH IT BECOMES SAD; IF IT SEES SOMETHING BEAUTIFUL IT IS DAZZLED. BUT THE HEAVENLY HEART IN THE HEAD, WHEN WOULD IT HAVE MOVED IN THE LEAST? DOST THOU ASK: CAN THE HEAVENLY HEART NOT MOVE? THEN I ANSWER: HOW COULD THE TRUE THOUGHT IN THE SQUARE MOVE!

當人從子宮裏脫離出來，原初的靈魂居住在這方寸之地（THE SQUARE INCH），但有意識的靈魂（THE CONSCIOUS SPIRIT）居住在心的下方。這顆心依賴於外在的世界。如果一個人即使一天不吃東西，它會覺得非常的不舒服。如果它聽到某種可怕的聲音，它會悸動；如果它聽到某種發怒的聲音，它會停止；如果它面對死亡，它會難過；如果它看到某種美麗的東西，它會眼花潦亂。但神聖的心（THE HEAVENLY HEART）處於頭部，它什麼時候會移動一絲一毫呢？你問：神聖的心可以如如不動嗎？我會回答：在這方寸之地的真實的思想（THE TRUE THOUGHT）怎麼會可能移動呢！

THE LOWER HEART MOVES LIKE A STRONG, POWERFUL COMMANDER WHO DESPISES THE HEAVENLY RULER BECAUSE OF HIS WEAKNESS, AND HAS USURPED THE LEADERSHIP IN AFFAIRS OF STATE. BUT WHEN THE PRIMAL CASTLE CAN BE FORTIFIED AND DEFENDED, THEN IT IS AS IF A STRONG AND WISE RULER SAT UPON THE THRONE.

THE EYES START THE LIGHT CIRCULATING LIKE TWO MINISTERS AT THE RIGHT AND LEFT WHO SUPPORT THE RULER WITH ALL THEIR MIGHT. WHEN RULE IN THE CENTER IS THUS IN ORDER, ALL THOSE REBELLIOUS HEROES WILL PRESENT THEMSELVES WITH LANCES REVERSED READY TO TAKE ORDERS.

低等的心像一個強而有力的指揮官一樣運作，它輕視神聖的統治者，因為它的軟弱，並且篡奪了一國事務的領導權。但當這座原初的城堡（THE PRIMAL CASTLE）得到加固和防禦，那就像一個強大而又聰明的統治者坐在皇位上。雙眼凝視著光的迴圈，就像左右兩邊兩個忠心耿耿的大臣扶持著統治者。當在中心的規則確立好了，所有那些叛逆的英雄將會獻上他們自己，倒轉槍頭，表示效忠。

THE WAY TO THE ELIXIR OF LIFE KNOWS AS SUPREME MAGIC SEED-WATER, SPIRIT- FIRE, AND THOUGHT-EARTH: THESE THREE. WHAT IS SEED-WATER? IT IS THE TRUE, ONE ENERGY: (EROS). SPIRIT-FIRE IS THE LIGHT: (LOGOS). THOUGHT-EARTH IS INTUITION.

這種長生不老之術以最高的魔法（SUPREMEMAGIC）為人所知。種子-水（SEED-WATER），靈魂-火（SPIRIT-FIRE），以及思想-土（THOUGHT-EARTH）：這是它的三種要素。什麼是種子-水？它是真實的，一的能量（ONEENERGY）：愛（EROS）。靈魂-火是光：邏各斯（LOGOS）。思想-土是直覺。

ONE DAY, a king called his clever jester and gave him a staff in front of all the court saying, 'Take this staff as a wand of office and keep it till you find a greater fool than yourself. If you find one, give this wand to him.'

一天，一個國王叫來他聰明的小丑，在整個王宮前給了他一根棍子，說：「把這根棍子拿去，作為一柄權杖，保存好它，至到你找到一個比你更傻的傻瓜。如果你找到了，就把這根權杖給他。」

Some time later, the king was sick and lay dying. He wanted to see his jester, of whose truthfulness he was sure. When the jester came, the king said to him, ’I have called you to tell you that I am going on a long journey.'

過了一段時間，這個國王病了，躺著快要死了。他想見他的小丑，他相信他的忠誠。當小丑來了，國王對他說：「我叫你來是要告訴你，我將踏上一段漫長的旅程。」

’Where are you going?’ asked the jester.

「你要去哪里？」小丑問。

’To a faraway country - to another world.’ ’My master, have you made provision for your journey and your stay there?’ ’None whatever, my little fool.’ ’Have you any friends to welcome you there?’ ’No one!’ replied the king.

「去一個遙遠的國度——另一個世界。」     「我的主人，你有為你的旅行和呆在那裏作準備嗎？」       「什麼也沒有，我的小傻瓜。」     「你在那裏有任何朋友來歡迎你嗎？」        「一個也沒有。」國王回答道。

Then the jester shook his head sadly and put the staff into the king’s hand and said, ’Take this staff, your Majesty. This belongs to you, for you are going to another world without preparation. Surely this wand belongs to you and to nobody else.’

然後這個小丑傷心地搖了搖頭，把那根棍子交到國王手裏，說：「拿著這根棍子，陛下。這屬於你，因為你要在沒有準備的情況下去另一個世界。這柄權杖肯定是屬於你的，而不是別人的。」

Life is an occasion to prepare for death and the beyond. If you don’t prepare for death and for the beyond you are a fool; you are missing a great opportunity.

生命是一個為死亡和彼岸作好準備的機會。如果你沒有為死亡和彼岸作好準備，你就是個傻瓜；你錯過了一個偉大的機會。

Life is only an opportunity. This life that you know is not real life, it is only an opportunity to attain to real life. The real life is just hidden somewhere in this life, but it has to be provoked, it has to be awakened. It is fast asleep, it is not yet aware of itself. And if your real life is not aware of itself, your whole so-called life will be nothing but a long dream. And it cannot be sweet either - it will be a nightmare.

生命只是一個機會。你所知道的生命並不是真正的生命，它只是一個達成真正的生命的機會。真正的生命就隱藏在此生的某個地方，但它必須被激發，它必須被喚醒。它睡得很沉，它還沒有覺知到它自己。而如果你真正的生命沒有覺知到它自己，你的整個所謂的生命將只是一個漫長的夢。而且它不可能是美夢——它會是惡夢。

To live without being rooted in the real life is to live like a tree without being rooted in the soil. That’s why there is no beauty, that’s why there is no grace. That’s why you don’t see the splendor of man that the Buddhas talk about.

沒有紮根於真正的生命裏的生活就像一棵樹沒有紮根在土壤裏。那就是為什麼沒有美好，那就是為什麼沒有優雅。那就是為什麼你看不到佛陀所談論的人類的光輝。

Jesus goes on saying again and again, ’The kingdom of God is within you.’ But you don’t seem to be like an emperor. Jesus says to his disciples, ’Look at the lilies in the field. How beautiful they are! Even Solomon, the great king, was not so beautiful attired in all his grandeur as these poor lily flowers.’

耶穌不斷地一次又一次地說：「上帝的神殿在你裏面。」但你看起來不像一個皇帝。耶穌對他的門徒說：「看看野地裏的百合花。她們多美！即使是所羅門，偉大的帝王，在他榮極一時也不如這些貧窮的百合花美麗。」

Why are the lilies so beautiful and man so ugly? Why is only man ugly? Have you ever seen an ugly parrot, or an ugly peacock, or an ugly lion, or an ugly deer? Ugliness seems to be something human.

為什麼百合花這麼美麗，而人這麼醜陋？為什麼只有人是醜陋的？你看到過醜陋的鸚鵡，醜陋的孔雀，醜陋的獅子，或者醜陋的鹿嗎？醜陋似乎是某種人的東西。

A peacock is a peacock and a deer is a deer. But a man is not necessarily a man. A man is man only when he is a Buddha or a Christ or a Krishna - when he has become aware of his total being. Otherwise you live groping in the dark; you live in the dark caves of the unconscious.

一隻孔雀是一隻孔雀，一隻鹿是一隻鹿。但一個人未必是一個人。只有當一個人是一個佛陀，一個基督或者一個克裏希那時，他才是一個人——當他覺知到他的整個存在。不然你活著是在黑暗當中摸索；你活在無意識的暗穴裏。

You only appear to be conscious. Your consciousness is very fragile, it is very momentary. It is a very thin surface - it is not even skin-deep - just a little scratch and you lose your consciousness. Somebody insults you; just a word, or just a glance, and all your consciousness is gone and you are a rage, anger, violence, aggression. In a moment your humanity disappears, you are again wild, again an animal. And man can fall below the animals, because when he falls there is nothing to stop him. Man can rise above the angels, but it rarely happens because to rise above the angels is an uphill task, arduous. One has to work for it. It needs hard work, it needs guts, courage, to explore the unknown.

你只是看起來是有意識的。你的意識非常脆弱，它非常短暫。它是很膚淺的——它比皮厚不了多少——只是撓一下，你就失去了你的意識。有人侮辱你；只是一句話，只是一個眼神，你所有的意識都消失了，你大發雷霆，充滿暴力，開始進攻。一瞬間你的人性消失了，你再次成為一個野蠻人，成為一隻動物。而且人可以掉到動物之下，因為當他掉的時候沒有什麼可以阻止他。人可以升到天使之上，但它很少發生，因為升到天使之上是一種向上的工作，是艱苦的。一個人必須為此下工夫。它需要艱苦的工作，它需要膽量，勇氣，去探索未知。

Millions of people are born and die, but they never live. Their life is only apparent, because they remain rooted in unconsciousness. And whatsoever you do on the surface may not be true about you at all; in fact, exactly the opposite is the case. That’s why Sigmund Freud has to go into your dreams to see your reality. Just see the irony of it: your reality has to be searched for in your dreams, not in your reality. You cannot be believed - what you say about yourself. Your dreams have to be asked, because you have become so false and you are wearing so many masks that it is almost impossible to penetrate to your original face.

成百萬的人出生，然後死去，但他們從來沒有活過。他們的生活只是表面上的，因為他們仍然紮根於無意識裏面。而你在表面上所做的一切也許對於你完全是不真實的；事實上，結果剛好相反。所以弗洛依德必須進入你的夢裏去看你的真相。就是為了看到它的反面：必須在你的夢裏尋找你的真相，而不是在你的現實生活裏。你無法使人相信——你關於自己的談論。必須要詢問你的夢，因為你已經變得非常虛假，你戴了那麼多的面具，要穿透你的本來面目幾乎是不可能的。

But it is very difficult to know your original face even from dreams and dream analysis. Who is going to do the analysis? Freud is as unconscious as you are. One unconscious person is trying to interpret the dreams of another unconscious person. His interpretations are bound to be very limited; his interpretations will reflect more about him than about you.

然而要從你的夢和夢的分析當中瞭解你的本來面目是非常困難的。誰來分析呢？弗洛依德和你一樣無意識。一個無意識的人試圖解釋另一個無意識的人的夢。他的解釋必然是很有局限的；他的解釋會更多的反映出他，而不是你。

That’s why if you go to a Freudian analyst with the same dream you will get a different interpretation than you will get if you go to a Jungian analyst or to an Adlerian analyst. And now there are many. And you will be puzzled: a single dream has different interpretations. They are not saying anything about you, they are saying something about themselves. The Jungian is saying, ’I am a Jungian. This is my interpretation.’

所以如果你去看一個弗洛依德派的分析師，同樣的夢如果你去一個容格派的分析師或者阿德勒派的分析師那裏，你會得到不同的解釋。而現在有很多流派。而你會困惑：一個夢有不同的解釋。他們沒有說任何關於你的事情，他們在說某些關於他們自己的東西。一個容格派的會說：「我是容格派的。這是我的解釋。」

Your dreams cannot reveal your truth. If your conscious activities cannot reveal you, how can your sleep activities reveal you? But, still, Freud is on the right track. One has to go a little more deeply. One has to go beyond the dreams to a state of mind where no thought, no dream, no desire exists; when all thinking... And dreaming is a kind of thinking, a primitive kind of thinking, thinking through pictures, but it is still thinking. When you have gone beyond thinking, and if you can still remain alert, aware - as if one is fast asleep but still alert, and deep down at the very core of one’s being a lamp goes on burning, a small candle of light - then you will see your original face. And to see your original face is to be back in the Garden of Eden. Then you drop all your clothes.

你的夢不可能揭示出你的真相。如果你有意識的行為無法揭示你，你昏睡的行為怎麼可能揭示你呢？不過，弗洛依德還是走對了路。一個人必須要再深入一點。一個人必須超越夢，進入一種頭腦中沒有思想，沒有夢幻，沒有欲望的狀態；當所有的思想……而做夢是一種思想，一種原始的思想，通過圖畫來思考，但它還是思考。當你超越了思想，如果你還能保持覺知，警覺——就像一個人在沉睡中依然警覺，在一個人存在的核心深處有一盞燈繼續燃燒，有一小盞燭火——那時你就會看到你的本來面目。而看到你的本來面目就是回歸到伊甸園。你就脫掉了你所有的衣服。

Your personality consists only of clothes and clothes and clothes - clothes upon clothes. Remember two words which will be very important to understand this strange but immensely valuable book, THE SECRET OF THE GOLDEN FLOWER: one word is 'essence5, the other word is 'personality5.

你的人格包含的只有衣服，衣服，還是衣服——衣服裹著衣服。記住兩個詞，它對於理解這本奇特但非常有價值的書——《金色花的秘密》非常重要：一個詞是「本質」，另一個詞是「人格」。

’Personality’ comes from a root, PERSONA which means a mask. In ancient days, the actors in Greek dramas used to wear masks. PERSONA means a mask. ’Personality’ comes from PERSONA. The actors used to wear one mask, you are wearing many, because for different situations you need different masks. When you are talking to your boss you need one kind of mask. And when you are talking to your servant, of course, you need another kind of mask. How can you use the same mask?

「人格」來自於一個詞根：PERSONA，它的意思是面具。在古代，在希臘表演戲劇的人常常戴著面具。PERSONA的意思是面具。人格來自於PERSONA。演員經常戴著一副面具，你戴著許多副，因為在不同的場景你需要不同的面具。當你和你老闆談話的時候你需要一種面具。當你和你的僕人談話的時候，當然，你需要另一種面具。你怎麼可能用相同的面具呢？

Have you ever watched? When you are talking to your boss, you are all smiles; your every breath says, ’Yes, sir.’ Even though you are offended, angry, you are ready to kiss his feet. And when you are talking to your servant, have you seen the arrogance on your face? You have never smiled. How can you smile talking to your servant? It is impossible. You have to dehumanize him. How can you smile and relate to him as a human being? You have to possess him as a thing: he is a slave. You have to behave in a different way than you behave with your boss. There, you are a servant; he remains arrogant, he remains bossy. When you are talking to a friend you have a different mask to use. When you are talking to a stranger, of course, a different mask is needed.

你注意過嗎？當你和你的老闆談話的時候，你全都是微笑；你的每個呼吸都在說：「是的，老闆。」即使你被冒犯了，在生氣，你也準備去吻他的腳。而當你和你的僕人談話，你看到過你臉上的傲慢嗎？你從來沒有笑過。跟你的僕人談話，你怎麼可能笑呢？那是不可能的。你必須讓他不是人。你怎麼可能微笑，把他看成一個人來對待呢？你必須把他像一個東西一樣佔有：他是個奴隸。和你跟你老闆在一起時相比，你必須表現出不同。在那裏，你是僕人；他保持傲慢，他保持專橫。當你和朋友談話，你使用一副不同的面具。當你和陌生人談話，當然，又需要一副不同的面具。

You have to use many masks, and you have many faces, and you go on changing them as circumstances change. Your personality consists only of false faces.

你必須使用不同的面具，你有許多副面孔，你不斷地隨著環境改變它們。你的人格所包含的只有虛假的面孔。

And what is essence? Essence is your original face, without any masks. Essence is that which you brought into the world when you were born. Essence is that which was with you in the womb. Essence is that which has been given to you by God - or whatsoever you call totality, the whole, existence. Essence is a gift from existence to you.

那什麼是本質呢？本質就是你的本來面目，沒有任何面具。本質是當你出生時帶進這個世界的東西。本質是在子宮裏就和你在一起的東西。本質是上帝給你的東西——或者隨便你稱之為全然，整體，存在。本質是存在給你的禮物。

Personality is a gift of the society, parents, school, college, culture, civilization. Personality is not you, it is pseudo.

人格是社會，父母，學校，大學，文化，文明的禮物。人格不是你，它是假的。

And we continue to polish this personality, and we have completely forgotten the essence. And unless you remember the essence, you will have lived in vain, because real life consists of essence. A real life is the life of essence. You can call it ’soul’，or ’God within you’，or whatsoever you will. But remember the distinction.

我們繼續擦亮這個人格，我們已經徹底遺忘了本質。而除非你記起本質，你的生活只是一場空，因為真正的生命包含了本質。真正的生命是本質的生命。你可以稱它為「靈魂」或者「你內在的神」，或者你想叫什麼就叫什麼。但記住這個區別。

You are not your clothes - not even your psychological clothes.

你不是你的衣服——甚至不是你心理上的衣服。

I must remind you of Moses. When he came face to face with God, when he saw God on the mountains as fire arising out of a green bush - and the bush was not burning, the bush was as fresh, as green as ever - he was puzzled. He could not believe his eyes. It was impossible... such fire! The bush was aflame and yet the bush was not burning. And then he heard from the bush a voice coming to him, ’Moses, put off your shoes, because you are on holy ground.’

我必須要提醒你關於摩西。當他和上帝面對面在一起，當他在山上看到上帝，就像火焰從綠色的灌木叢中升起——而灌木叢沒有燒起來，灌木叢和以前一樣新鮮，一樣翠綠——他感到疑惑不解。他無法相信他的眼睛。那是不可能的……那樣的火！灌木叢在燃燒而又沒有燒起來。然後他聽到一個聲音從灌木叢中傳到他耳邊：「摩西，脫掉你的鞋子，因為你站在神聖的土地上。」

This is one of the most beautiful of Jewish parables.

這是最美麗的猶太教寓言之一。

God is the fire, your personality is just the bush. And God is a cool fire - it will not burn your personality, the personality can remain green. God gives you so much freedom that if you want to be false, it is allowed, it is okay with him. If you want to be pseudo, it is allowed. Freedom means that you can be right or you can be wrong - this is up to you. Your essence is there, the flame is there, and your personality is also there. The personality is false, and naturally one will think, ’Why doesn’t the fire within you burn it?’ The fire is cool, the fire cannot burn it. If you have decided to have this personality, the fire allows it. You can remain green in your personality, the personality can go on gathering more and more foliage: you can become more and more false, you can become utterly false. You can be lost in the falsehood of the personality and God is not going to interfere.

上帝是火焰，你的人格是灌木叢。而上帝是一把清涼的火——它不會燒掉你的人格，你的人格可以保持翠綠。上帝給了你那麼大的自由，連你想要成為虛假的，他也允許，對他來講沒有問題。如果你想成為假的，那是被允許的。自由意味著你可以成為正確的，或者你也可以成為錯誤的——這取決於你。你的本質在那裏，火焰在那裏，你的人格也在那裏。這個人格是虛假的，自然一個人會想：「為什麼你內在的火焰不燒掉它？」這把火是清涼的，這把火無法燒毀它。如果你決定擁有這個人格，這把火允許。你可以在你的人格裏保持翠綠，這個人可以聚集更多的枝葉：你可以變得越來越虛假，你可以變得完全虛假。你可以迷失在虛假的人格當中，而上帝不會干涉。

Remember this: God never interferes; freedom is total. That is the dignity of man, the glory of man, and the agony too.

記住這一點：上帝從來都不干涉；自由是全然的。那就是人類的高貴，人類的榮耀，也是人類的痛苦。

If you were not given freedom you would not be false. No other animal is false, no animal has personality. And I am not counting pet animals. Because they live with you, they are destroyed, they start having personalities. Your dogs forget their essence. The dog may be angry but goes on wagging his tail. This is personality. He knows who is the boss, and he knows how to buttress the ego of the boss. He has become diplomatic, he is as much a politician as the people who live in New Delhi; he goes on wagging his tail.

如果你沒有被給予自由，你就不會是虛假的。沒有其他的動物是虛假的，沒有動物有人格。我沒有把寵物算在裏面。因為它們和你們生活在一起，它們被破壞了，它們開始形成人格。你們的狗忘記了它們的本質。一條狗也許在生氣，但卻繼續搖著尾巴。這就是人格。他知道誰是主人，他也知道如何支持主人的自我。他變得有外交手腕，他成了和住在新德里的人一樣的政客；他繼續搖它的尾巴。

Have you seen the dog puzzled sometimes? A stranger comes in and the dog does not know how to behave - what face to show to the stranger.               Ambiguous, he barks - maybe that is the right thing to do - and still he goes on wagging his tail. He is watching for the right hints from the boss - whether the person who has entered the house is a friend or a foe. If he is a foe he will stop wagging his tail. If he is a friend he will stop barking at him. He is waiting for a hint, a signal - how the master behaves. He has become a shadow of the master, he is no longer a real dog. To live with human beings is contagious; they destroy.

你見過狗有的時候會疑惑嗎？一個陌生人進來，而一條狗不知道怎麼辦——要給這個陌生人一張什麼樣的臉。

不是很清楚，所以他叫——也許那樣做是恰當的——而他還是繼續搖尾巴。他在觀察來自于主人的正確指示——這個進入房間的人是朋友還是敵人。如果他是個敵人，他就會停止搖尾巴。如果他是個朋友，他就會停止朝他叫喚。他在等待一個指示，一個信號——主人會怎麼表現。他成了主人的影子，他不再是一條真實的狗。和人類生活在一起是有傳染性的；他們會破壞。

You even destroy animals if they live with you. You don’t allow them their natural essence, you civilize them just as you have become civilized. You don’t allow nature to have its own way, you don’t allow Tao to have its own flow.

如果動物和你們生活在一起，你們甚至破壞它們。你不允許它們自然的本質，你們使它們變得文明，就像你們變得文明一樣。你不允許自然有自己的方式，你不允許「道」自己流動。

Essence is that which you bring into the world. The personality is that which the world imposes upon the essence. The world is very afraid of the essence because the essence is always rebellious, the essence is always individualistic. And the world does not need any individuals, it needs sheep. It does not need rebellious people, it does not need people like Buddha, Krishna, Lao Tzu, no; these people are dangerous. It wants people who are obedient - obedient to the status quo, obedient to the vested interests, obedient to the organized church, obedient to the state and the stupid politicians.

本質是你帶進這個世界的東西。人格是這個世界強加於本質之上的東西。這個世界非常害怕本質，因為本質總是叛逆的，本質總是個體性的。而這個世界不需要任何個人，它需要羔羊。它不需要叛逆者，它不需要像佛陀，克裏希那，老子一樣的人，不；這些人是危險的。它希望人們服從——服從現狀，服從即得利益者，服從有組織的教會，服從國家和愚蠢的政客。

Society requires obedience, and society requires efficiency. The more mechanical you are, the more efficient you are. When you are more alive, you cannot be so efficient. A machine is more efficient than man. The society’s effort is to reduce every man into a machine. And how to reduce a man into a machine? Make him more and more unconscious, make him more and more robot-like. Let his essence completely disappear from his consciousness. Let him become perfectly pseudo. Let him be a husband, let her be a wife; a servant, a boss, this and that, but never let him be his essential self. Don’t allow that because that essential self is not obedient to anybody except to God. It has no other commitment. Its sole commitment is to the source. It knows no other masters.

社會要求服從，社會要求效率。你越有機械性，你就越有效率。當你更活生生的時候，你不可能非常有效率。機器比人更有效率。社會努力把人貶低為機器。怎麼把人貶低為機器呢？讓他越來越無意識，讓他越來越像機器人。讓他的本質徹底從意識中消失。讓他變得完全虛假。讓他成為一個丈夫，讓她成為一個妻子；成為一個僕人，成為一個老闆，成為這個和那個，但永遠不要讓他成為他本質的自己。不要允許那樣，因為那個本質的自己除了上帝以外不服從任何人。它沒有別的責任。它唯一的責任就是服從源頭。它不知道其他的主人。

That type of being will be very inconvenient to this so-called society, because this society is not created to fulfil the needs of human beings, it is created to exploit human beings. It is not according to you and for your growth; it has no intention to help you to grow. And it has every intention not to allow you to grow because the more you grow, the more independent you become. The less you grow, the more dependent you remain. And a dependent person is reliable because a dependent person is always afraid. A dependent person always needs somebody to lean on, ALWAYS needs somebody to lean on. He is childish. He leans on the parents, he leans on the priests, he leans on the politicians. He cannot stand on his own feet. The society goes on covering you with many many clothes - not only physical but psychological too.

那種存在方式對這個所謂的社會來講非常不合適，因為這個社會並不是創造出來滿足人類的需要的，它是創造出來剝削人類的。它並不是根據你的本質讓你成長；它沒有幫助你成長的打算。它的每個目的都是不允許你成長，因為你越是成長，你就變得越獨立。你越少成長，你就越是保持依賴。一個依賴的人是靠得住的，因為一個依賴的人總是在恐懼。一個依賴的人總是需要依靠別人，他總是需要依靠別人。他是幼稚的。他依靠父母，他依靠教士，他依靠政客。他無法靠自己站起來。社會不斷地把許多許多衣服穿在你身上——不只是生理上的，也有心理上的。

The society is very much afraid of physical nakedness, because physical nakedness is the beginning of psychological nakedness. The society goes into a panic seeing a naked man because this is the beginning. If he is naked physically, he has taken the first step. Now who is going to prevent him from becoming psychologically naked?

這個社會非常害怕生理上的裸體，因為生理上的裸體就是心理上的裸體的開始。看到一個人裸體，社會就驚慌失措，因為這是起點。如果他赤身裸體了，他已經走出了第一步。現在誰會阻止他從心理上變得裸體呢？

And the voice that called forth 什om the burning bush to Moses said, ’Put off your shoes.’ It is a very symbolic thing. ’Put off all your clothes,’ it says. ’Put off your shoes.’ Shoes cover your feet. Shoes cover you. ’Be naked on the ground. Be without shoes.’ The shoe represents personality, and nakedness represents essence. ’You are on holy ground, put off your shoes.’

那個從前面燃燒的灌木叢裏傳給摩西的聲音說：「脫掉你的鞋子。」這件事很有象徵意義。「脫掉你所有的衣服」，它說。「脫掉你的鞋子。」鞋子穿在你的腳上。鞋子遮住了你。「赤身裸體的站在地上。不要穿鞋子。」鞋子代表人格，而赤裸代表本質。「你站在神聖的土地上，脫掉你的鞋子。」

The moment you encounter your essence, the burning bush within you, you will have to put off your shoes, you will have to put off all your clothes. You will have to put off ALL that is hiding your essence. That is revolution, METANOIA. That is the turning point in a life: the society disappears and you become an individual. And only individuals can relate with God.

一旦你碰觸到你的本質，碰到你內在的燃燒的灌木叢，你就必須要脫掉你的鞋子，你就必須要脫掉你的衣服。你就必須要脫掉所有隱藏你本質的東西。那就是革命，就是METANOIA。那就是生命中的轉捩點：社會消失了，而你成為了一個個人。而只有個人可以和上帝連結。

But a great consciousness will be needed.

不過這需要巨大的意識。

Gurdjieff once - in 1933 - treated Peters to a demonstration of this at the former’s New York apartment in the Henry Hudson Hotel where Peters was convoked.

葛吉夫曾經——在1933年安排彼得在紐約以前的亨利哈得孫賓館作了一個表演，彼得在那裏召集人。

Peters was a young disciple of Gurdjieff, and Gurdjieff was one of the greatest Masters the world has ever known - and not a conventional Master at all, because no Master can be conventional. Conventionality is the quality of the priest, not of the Master. The Master is always revolutionary. And this is a beautiful experiment. Listen attentively.

彼得是葛吉夫的新弟子，而葛吉夫是這個世界所知的最偉大的師父之一——而且完全不是一個傳統的師父，因為沒有師父可以是傳統的。傳統是教士的品質，而不是師父的。師父永遠是革命的。這是一次美麗的實驗。注意聽著。

When he arrived he was asked to wash dishes and prepare vegetables for ’some very important people’ who were coming to dinner. Gurdjieff said he needed Peters to give him an ’English lesson’ consisting of words for all those parts and functions of the body ’that were not in the dictionary’. By the time Gurdjieff had mastered the four-letter words and obscene phrases the guests started arriving, who turned out to be some fifteen ’well-dressed, well-mannered New Yorkers’，of which a number were reporters or journalists.

當他到了，他要求去洗碟子，給一些要來吃晚飯的重要人物準備蔬菜。葛吉夫說他需要彼得給他上一堂「英語課」，包括身體的各個部分及功能，而這些詞語是「在字典裏沒有的」。等葛吉夫掌握了這些下流話和淫穢短語，客人們陸續到來了，結果是15個「穿戴得體，舉止大方的紐約人」，他們都是媒體人或記者。

After staging a late and obsequious entry, the host humbly began responding at table to the guests’ blase questions on his work and reasons for visiting America, when with a wink to his ’English teacher’ he suddenly changed tone and explained that the sad degeneration of humankind and its transformation into a substance only describable by a four-letter expletive was particularly striking in their country, whence his coming to observe this phenomenon in the raw. The cause behind this distressing state of affairs, he continued, lay in the fact that people - especially Americans - never followed the dictates of intelligence or propriety, but only that of their genital organs. Then, signalling out one particularly handsome woman, he complimented her on her attire and make-up, after which he confided that in all honesty between them the real explanation behind her adornment was an irresistible sexual urge she felt for some particular person - graphically spelled out by Gurdjieff with his newly acquired vocabulary. Before the guests could react, he launched into a discourse on his own sexual prowess, followed by intimate and detailed descriptions of the sexual mores of various races and nations.

在緩緩出場和一段諂媚的開場白之後，東道主開始在桌上謙遜地，不厭其煩地回答客人們的問題，關於他的工作，他拜訪美國的原因，當他給他的「英語老師」使了個眼色，他就突然變了調，開始解釋人類悲慘的墮落，以及在現實中的轉變，特別是在他們的國家都表現為下流的感歎詞。而在這些悲慘的處境之後的原因，他繼續說到，事實上是人們——特別是美國人——從來不跟隨理智或者文明的指引，而是跟隨他們的性器官。接下來，指著一個特別漂亮的女人，他稱讚她的穿著和打扮，然後他透露到在所有的事實當中，她這種打扮背後真正的原因是她由於某種特別的原因而感受到的難以抵制的性欲——葛吉夫就新學會的詞和圖表把它表示出來。在客人們能夠反應之前，他又進入了一個關於他自己性技巧的演講，緊接著是對許多民族和國家的性習俗的詳細描述。

By the time dinner was over and the guests well plied with ’good old armagnac as always’，they lost their inhibitions and joined in an exchange of obscenities which soon became more than verbal. Gurdjieff retired with the lady he had insulted, and the others, by now conditioned to believe that an orgy or something was in the tenor of the evening, began entangling physically in different rooms of the apartment in various stages of undress.

等到晚餐結束，客人們再三品嘗了「永遠陳舊的阿爾馬涅克美酒」，他們喪失了他們的禁忌，加入了淫穢的互動，很快一切變得難以言表。葛吉夫和他侮辱過的那位女士去睡覺，而其他人，現在被制約相信今晚是一次放縱，開始意亂情迷，在不同的房間和套房裏以各種狀態脫掉衣服。

Just when the carousel was at a climax, Gurdjieff briskly disengaged himself and thundered forth orders for the revels to cease, proclaiming that the lesson had been accomplished, that the guests had already amply verified through their comportment the soundness of his observations made earlier in the evening - that thanks to him they were now partly conscious of their true condition and that he would gladly accept from them cheques and cash in payment for this ’important lesson’. Peters noted - without surprise, knowing Gurdjieff - that the take came to ’several thousand dollars’.

就在狂歡到達頂點的時候，葛吉夫將自己輕巧地抽身出來，大吼一聲，命令狂歡停止，同時宣佈這堂課結束，說客人們已經充分地通過他們的言行舉止表現了，他在今晚觀察到了——說他們要感謝他，讓他們現在部分意識到他們的真實情況，而他會很高興接受他們的支票和現金，作為這堂「重要課程」的費用。彼得記錄到——沒有驚訝，他瞭解葛吉夫——收入接近「幾千美元」。

When everyone had left, Gurdjieff went into the kitchen to help Peters with the dishes, asking at the same time how he had enjoyed the evening.

等大家都離開了，葛吉夫到廚房幫助彼得洗碟子，問他晚上那時是怎麼享受的。

’I was disgusted,’ came the reply. Gurdjieff laughed and scrutinized his companion with a ’piercing look’. ’Is fine feeling you have - this disgust. But now is necessary ask yourself one question: with who you disgusted?’

「我感到噁心」，他回答說。葛吉夫笑了，然後「帶著洞察力」仔細看著他的夥伴。「你這種感覺不錯——噁心。現在有必要問你自己一個問題：你對誰感到噁心？」

This is the real situation. What you show on the surface is one thing. Those guests were annoyed, angered by the observation of George Gurdjieff that humanity has become very degraded, that what you do on the surface is one thing, what you mean deep inside is another. You may give explanations and you may rationalize, but your rationalizations are just rationalizations and nothing else. Deep down something else goes on working in the unconscious. You are not even aware of it.

這是真正的情形。你表面上表現出來的是一回事。那些人被葛吉夫的觀察激怒了，惹惱了，人已經變得非常墮落，你在表面上做的是一回事，你內心深處的意願又是另一回事。你也許給出解釋，你也許合理化，但你合理化的解釋只是合理化的解釋而已。內心深處的其他東西繼續在無意識裏運作。你甚至沒有覺察到它。

Psychologists say that when a woman is raped, in the majority of cases, the woman wanted to be raped - she had the desire. She was inviting it, she was using certain gestures; the way she walked, the way she dressed, the way she talked were all gestures inviting rape. And then one day it happens...

心理學家說一個女人被強暴的時候，在大多數情況下，是這個女人希望被強暴——她有這個願望。她在邀請，她表現出某種姿態；她走路的方式，她穿的衣服，她談話的方式，所有的姿態都在邀請強暴。然後有一天就發生了……

And then she looks surprised, angry, violent, goes to the police, fights in the court. And if she had looked deep down in her own mind she would have been more surprised: that it was her own effort, her own desire which had been fulfilled.

然後她看起來很吃驚，憤怒，發狂，報警，起訴。如果她深入的去看她自己的頭腦，她會更吃驚：那是她自己的努力，她自己的願望得到了滿足。

There are people who go on living in this double way, not even aware what their real motives inside are. Watch, and that watching will make you very very alert. Just watch. What is your real motive? Don’t try to convince yourself that this is not so. Just become a mirror and see your behaviour. Just become a silent watcher of your behaviour, always alert as to why you are doing a certain thing, from where it is coming. And then you will see you have a dual being: one is the personality which says one thing, and the other is your reality which goes on doing just the opposite. And somehow they both have to manage with each other, hence the conflict, the friction, and the wastage of energy.

有些人一直過著這種雙重生活，甚至沒有覺知到他們內在真正的動機。觀照，那個觀照會讓你非常警覺。只要觀照。你真正的動機是什麼？不要試圖說服你自己它不是這樣。只是成為一面鏡子，然後看你的行為。只是成為一個你行為寧靜的觀照者，永遠要注意為什麼你去做某件事情，它是從哪里來的。然後你會看到你有一個雙重的存在：一個是你的人格，說的是一回事，而另一個是你的真相，一直做著相反的事情。而它們必須彼此對抗，所以有衝突，有摩擦，能量浪費了。

And it happens almost in all cases that you have one desire inside and just the opposite on the outside. And why the opposite? - because through the opposite you are repressing that desire. The person who feels inferior deep inside pretends to be very superior on the outside. Only inferior people want to be superior. Those who are really superior don't care a bit. All people who suffer from inferiority complexes become politicians, because that is the only way to prove that they are very superior. The person who has the look on his face of 'holier-than-thou' knows that deep inside just the opposite is the case. He is suffering from guilt, he is suffering deep down from unworthiness; he knows that he is unholy. Now, the only way to hide it from the world is to have a mask of holiness. Your so-called saints are not a bit different from the sinners. The only difference is: sinners are honest and your saints are not honest.

幾乎在所有的情況下都是這樣，你內在有一個欲望，而外在的剛好相反。為什麼相反呢？——因為通過這個相反的你在壓抑那個欲望。一個在內心深處感到自卑的人會在外在假裝很有優越感。有自卑感的人才希望有優越感。那些真正優越的人一點都不關心。所以受自卑感之苦的人都成了政客，因為那是證明他們非常優越的唯一方法。一個在他臉上看起來寫著「我比你高」的人知道內在深處的情況剛好相反。他正在遭受罪惡感之苦，他正遭受內心深處的無價值感之苦；他知道他是低劣的。現在，唯一在世界上隱藏它的方式就是戴著一副聖潔的面具。你們所謂的聖人和罪人一點區別都沒有。唯一的區別就是：罪人是誠實的，而你們的聖人是不誠實的。

Out of one hundred saints, if you can find even one saint who is really a saint, that will be more than enough, more than one can expect. Ninety-nine are just pretending. And I am not saying that they are pretending only to you. The pretension can go so deep that not only are they deceiving others, they start deceiving themselves. In fact, to deceive yourself, first you have to deceive others, only then can you believe in it. When others start believing that you are a saint, only then can you believe in it.

在100個聖人裏面，如果你可以找到哪怕是一個真正的聖人，那就足夠了，已經超出預期了。99個都只是裝的。我並不是說他們只裝給你看。那個偽裝進入得非常深，以至於他們不僅欺騙別人，他們也開始欺騙自己。事實上，要欺騙你自己，首先你必須欺騙別人，這樣你才能相信。當別人開始相信你是個聖人，你才能相信這一點。

The real saint is not concerned with others at all. He knows who he is. Even if the whole world says that he is not a saint, that doesn’t matter. His understanding is inner. His encounter is directly with himself. His experience is immediate and existential. He knows his essence. And to know one’s essence is the first step in knowing God, in becoming immortal, in going beyond death.

真正的聖人對別人一點都不關心。他知道他是誰。即使整個世界都說他不是聖人，那也沒有關係。他的瞭解是內在的。他直接和他自己接觸。他的體驗是立即的，存在性的。他知道他的本質。而知道一個人的本質就是知道神，成為不朽，超越死亡的第一步。

Henri Bergson spoke at the beginning of this century. He said, ’The addition to the body brought by technology calls for a corresponding addition to the soul.’

柏格森在本世紀初說到。他說：「由科技帶給身體的負擔相應的加在靈魂之上。」

The modern man looks more soul-less than in any other age, and the reason is: science and technology have added much to the body. The body has become stronger, lives longer. The brain has become stronger, has become more knowledgeable. Compared to the body and the brain - and the brain is part of the body - the soul has remained very very poor. It is almost neglected, ignored. Nobody cares about it. Who thinks about one’s own essence?

現代人比其他時代的人看起來更沒有靈魂，原因就是：科學和技術在身體上增加了太多的東西。身體變得更強壯了，活得更長了。大腦變得強大了，變得更博學。比起身體和大腦來——大腦是身體的一部分——靈魂變得非常非常貧乏。它幾乎被否定了，忽略了。沒有人關心它。誰去管一個人自己的本質呢？

Going to the church or to the temple is not going to help. You will have to go within yourself. You will have to put off your shoes. You will have to go into your naked essence. Only then will you be able to reconnect yourself with the cosmos. It is from there that you can be bridged again with reality. Now the sutras.

去教堂或者去寺廟不會有幫助。你必須去自己的內在。你必須脫掉你的鞋子。你必須進入你赤裸的本質。只有那時你才能將你自己重新和宇宙連結。從那裏你可以再次和真相溝通。現在是經文。

Master Lu-tsu said: ONLY THE PRIMAL SPIRIT AND THE TRUE NATURE OVERCOME TIME AND SPACE.

呂祖說：只有原初的靈魂和真實的本性可以超越時間與空間。

What I have been telling you about essence, Master Lu-tsu calls the primal spirit. The primal spirit is your essential soul, that which you have brought from God, untaught, unconditioned - as you were in your mother’s womb. How did you exist in your mother’s womb? Nothing was taught to you, you had no mind, you existed in a state of no-mind, hence the blissfulness of it.

我對你們所說的本質，呂祖稱之為原初的靈魂。原初的靈魂就是你本質的靈魂，是你從神那裏帶來的，不是教給你的，是沒有受過制約的——就像你在你母親的子宮裏。你是怎麼存在于你母親的子宮裏呢？什麼也沒有教給你，你沒有頭腦，你處於一種無念狀態，所以那是喜樂的。

Psychologists say that because of the experience of the mother's womb, those nine months, man has been searching for God - because of that nine months’ experience. The memory haunts him. Those nine months were the most beautiful that you have known. Maybe you have forgotten consciously, but deep down in the very cells of your body, in the very fibres of your being, those days are still pulsating. Those days are still carried by your existence. They may not be conscious in your mind, but they are there. Just as when in the night you fall into deep sleep, you don’t know where you go and what happens to you, but in the morning you feel the relaxation, the freshness, the joy. Life has again happened to you. All the dust that you had gathered has disappeared. You are again fresh, you are rejuvenated.

心理學家說由於在母親子宮裏的經驗，由於那9個月，人才一直在尋找上帝——因為那9個月的經驗。那個記憶纏著他。那9個月是你所知的最美妙的時刻。也許在意識裏你遺忘了，但在你身體的每一個細胞深處，在你存在的每一根纖維裏面，那些日子依然在跳動。你的存在仍然攜帶著那些日子。也許在你的頭腦裏沒有意識到它們，但它們在那裏。就像當晚上你進入深度睡眠，你不知道你去了哪里，什麼事發生在你身上，但在早晨你感到放鬆，清新，喜悅。生命再次發生在你身上。你所聚集的所有塵埃都消失了。你再次變得新鮮，你被更新了。

Your body carries the feeling. Your body is calm and quiet and remembers something. The remembrance is not in the brain; you don’t know what happened exactly - where you had gone. Only a Buddha knows where he goes in his deep sleep, because even in his deep sleep he remains alert. You are not alert even when you are aware, the so-called awareness. You are not alert when you are in that so-called wakeful state. Your eyes are open, but your mind goes on weaving and spinning a thousand and one thoughts. The inner talk continues, the inner noise continues. You see and yet you don’t see and you hear and yet you don’t hear, because deep inside there is a wall of thoughts - dreams continuously floating in the sky of your consciousness. You are not alert even when you are awake. The Buddha is alert even when he is fast asleep. Only he knows where he goes.

你的身體帶著這種感覺。你的身體的平靜的，安寧的，可以記起某些東西。這種記憶不在大腦裏面；你不知道究竟發生了什麼——你去了哪里。只有一個佛知道在深度睡眠中他去了哪里，因為即使在深度睡眠中他也保持警覺。你甚至在你醒著的時候都不警覺，在所謂醒著的時候。當你處於所謂的清醒狀態之下，你都不覺知。你睜著眼睛，但你的頭腦繼續編織和纏繞在1001個念頭裏面。那個內在的對話在繼續，那個內在的喧鬧在繼續。你看，但是又沒有看到；你聽，但是又沒有聽到。因為在內在深處是一面思想之牆——夢不斷地在你意識的天空漂浮。甚至連你醒著的時候，你都不覺知。佛陀甚至在他沉睡的時候都是警覺的。只有他知道他去了哪里。

Where does he go? He goes to the essence, to the source, to the primal spirit. And even if for a few moments at night you fall into the primal source, you are rejuvenated. The man who cannot fall into deep sleep is really in hell. He goes to bed tired, exhausted, bored with life, and gets up in the morning even more tired, more bored, more exhausted. His life is hell.

他到哪里去了？他去到了本質，去到了源頭，去到了原初的靈魂那裏。即使在晚上有幾個片刻你落入最初的源頭，你就得到了更新。一個無法進入深度睡眠的人真的是處於地獄之中。他帶著疲倦上床，筋疲力盡，對生活感到厭倦，而在早晨醒來的時候甚至更疲憊，更無聊，更沒力氣。他的生活就是地獄。

In deep sleep you simply slip back into the primal source of your being. That primal source is always there; you have not lost it, you have only forgotten it. And that primal source is beyond all dualities. It is neither the life nor the death that you know, it is transcendental. It is beyond all kinds of dualities. It is God.

在深度睡眠當中，你只是滑進你存在最初的源頭。那個最初的源頭一直在那裏；你並沒有失去它，你只是忘記了它。而那個最初的源頭超越了所有的二分性。它即不是你所知道的生命，也不是你所知道的死亡，它是超越的。它超越了所有的二分性。它就是上帝。

ONLY THE PRIMAL SPIRIT AND THE TRUE NATURE OVERCOME TIME AND SPACE.

只有原初的靈魂和真實的本性可以超越時間與空間。

When you are in the primal spirit you are in your true nature. When you are in your personality you are untrue, you are just a plastic phenomenon. Watch, and you will be surprised how many things are plastic in you. You smile when there is no smile in the heart, then it is plastic. You sympathize when there is no sympathy in you, it is plastic. You show joy when there is no joy in you, it is plastic. You can even cry and weep without your heart feeling anything, then those tears are plastic. Just watch how many things are plastic in you. And remember, whatsoever is plastic is not you. God has not made you a plastic thing. God has given you eternal life. But that eternal life you can find only when you put off your shoes.

當你在原初的靈魂裏面，你就在你真實的本性裏面。當你在你的人格裏面，你是不真實的，你只是一種塑造出來的現象。觀照，你會驚訝地發現你裏面有多少塑造出來的東西。當你心裏沒有微笑的時候，你微笑，那它就是塑造出來的。當你裏面沒有同情的時候，你表現同情，那是塑造出來的。你甚至可以在內心毫無感覺的情況下流淚和哭泣，那些眼淚也是塑造出來的。只要看一看你裏面有多少塑造出來的東西。記住，不管塑造出來的是什麼，那都不是你。上帝沒有把你塑造成一個東西。上帝給了你不朽的生命。但只有當你脫掉你的鞋子，你才會發現那個永恆的生命。

Put off your personality. Drop all PERSONAS all masks. Let all masks disappear. It will be painful because you have become identified with those masks; you think they are your faces. It is going to be almost a very painful process of death; and not only once - you will have to die many times, because each time a face falls you will find a death has happened. But again new life will be released in you, fresher, deeper, more vibrant.

脫掉你的人格。放下所有的人格，摘下所有的面具。讓所有的面具都消失。這會是痛苦的，因為你已經認同這些面具；你認為他們是你的臉。它會是一個像死亡一樣非常痛苦的過程；而且不只一次——你必須死去很多次，因為每次脫落一副面孔，你就會發現死亡發生了一次。不過一種新的生命也會從你裏面釋放出來，更鮮活，更深入，帶著更大的振動。

When all the faces disappear and the essence is left alone, you have transcended all duality, even the duality of time and space. When you enter deep meditation, when you enter your essential being, there is no space and no time. You cannot say where you are - all ’wheres’ disappear - you cannot pinpoint the place. Either you are nowhere, or you are everywhere: these are the only two possibilities. Both mean the same.

當所有的面孔都消失，只有本質被留下來，你就超越了所有的二分性，甚至是時間與空間的二分性。當你進入深層靜心，當你進入你本質的存在，那裏沒有時間和空間。你無法說出你在哪里——所有的「哪里」都消失了——你無法精確地指出那個地方。要麼你哪里都不在，要麼你哪里都在；這是唯一的兩種可能。兩者都意味著同樣的事情。

A few people have chosen to say one is everywhere - Vedanta has chosen to say that in deep meditation one is everywhere: AHAM BRAHMASMI, ’I am God.’ ’God’ means one who is everywhere, who permeates the whole existence. You become space itself. ’And I am always, I am eternal.’ It means you permeate time. This is one way of expressing it, the positive way.

一些人選擇說一個人無處不在——《吠檀多》選擇說在深層的靜心中一個人無處不在：AHAMBRAHMASMI，我就是神。「神」意味著一個人無處不在，一個人永遠存在於整個存在當中。你成了空間本身。「我一直都在，我是永恆的。」它意味著你在時間中永存。這是表達的一種方式，肯定的方式。

Buddhism has chosen the other: the negative way. Buddha says: In deep meditation you are nowhere. All space has disappeared. And there is no time; you are in a timeless state. And when there is no time and no space, how can you exist?

佛家選擇了另一種：否定的方式。佛陀說：在深層的靜心中你哪里也不在。所有的空間都消失了。也沒有時間，你處於一種沒有時間的狀態。當沒有時間和空間的時候，你怎麼可能存在呢？

Man exists only at the crossing point of time and space. One line of time, another line of space cross, and at that crossing the ego arises. Take away these two lines and the point of the ego disappears. It was only a crossing of two lines. It was a fallacious idea. So Buddha says: There is nobody. In deep meditation, time disappears, space disappears, and you disappear. All disappears, there is only nothingness, SHUNYA, zero. This is the negative way of saying the same thing.

人只有在時空的交叉點上才存在。一條線是時間，另一條線是空間，在那個交點上自我出現了。拿走這兩條線，自我的那個點就消失了。它只是兩條線的交點。它是一種虛假的觀念。所以佛陀說：沒有人在那裏。在深層靜心中，時間消失了，空間消失了，你也消失了。一切都消失了，只有空，SHUNYA，零。這是用否定的方式說同樣的東西。

Either you can say, ’I am God,’ if you choose the positive expression - which has its own dangers, its own beauties too - or you can choose the negative expression, ANATTA, no-self, nothingness, NIRVANA. It has its own beauties and its dangers too.

要麼你可說「我是神」，如果你選擇肯定的表達方式——它有自身的危險，也有自身的美——或者你可以選擇否定的表達方式，ANATTA，無我，空，涅磐。它有自身的美，也有自身的危險。

The very idea of nothingness puts people off - that is the danger. Who wants to be nothing? In his forty years of ministry again and again Buddha is asked, ’Why should one try to be nothing? That would be a death, ultimate death.’

「空」這個概念本身就足以把人嚇跑了——那就是危險所在。誰想成為空呢？在佛陀40年的佈道中，他一次又一次地被問道：「為什麼一個人應該試圖成為空呢？那會是死亡，最終的死亡。」

And Buddha says, ’Yes, it is an ultimate death. But it is beautiful.’

而彿陀說：「是的，那是一次最終的死亡。但那是美妙的。」

And the questioners ask, ’But to whom is it beautiful - because there is nobody?’

然後提問的人說：「但對誰來說是美妙的呢？——因為那裏沒有人。」

And Buddha says, ’There is only beauty, beatitude, and nobody to experience it.’

佛陀說：「那裏只有美妙，只有祝福，但沒有人在體驗。」

Naturally the human mind says, ’But then what is the point? If I am not there... And it is very beautiful, so let it be beautiful, but I am not there, so whether it is beautiful or not makes no difference to me. Why should I lose myself? It is better to be in a world which is not so beautiful but where at least I am.’

自然的，人類的頭腦會說：「但那有什麼意義呢？如果我不在那裏……它非常美，那就讓它美好了，但我不在那裏，所以它美與不美對我來講都沒有區別。為什麼我要失去自己呢？還是處於一個沒有那麼優美的世界中比較好，因為至少我還存在。」

The goal of nothingness puts people off. That’s why Buddhism disappeared from India. And it learned a lesson: in China it dropped the negative language, in Tibet it dropped the negative language. Indian Buddhism, the original Buddhism, was absolutely negative. Under the influence of Buddha thousands were transformed, but you cannot find a man like Buddha every day. The impact of Buddha was such that people were even ready to die and become nothing. That was because of Buddha, otherwise there is no enchantment, no charm in being nothing. But Buddha’s magnetism was such, his charisma was such, that thousands of people were ready to become nothing. ’If

Buddha says it, it must be right.5 His word was so important, his eyes were a witness to it. 'He has disappeared, so let us also disappear. And if he says so then we can trust.5

空無的目標把人們嚇跑了。所以佛教在印度消失了。它得到了一個教訓：在中國它放棄了否定的語言，在西藏它放棄了否定的語言。印度佛教，原始佛教是完全否定式的。在佛陀的影響下，成千上萬的人得到了蛻變，但你不可能每天都找到一個像佛陀一樣的人。佛陀的影響非常巨大，以至於人們甚至願意去死，成為空無。那是因為佛陀的緣故，不然成為空無是沒有魅力，沒有吸引力的。但佛陀的魅力，他的吸引力是如此難以抗拒，以至於成千上萬的人願意變成空無。「如果佛陀這樣說，那一定是對的。」他的語言非常有力，他的雙眼就是見證。「他已經消失了，所以讓我們也消失吧。如果他這樣說，那我們就可以信任。」

But once Buddha disappeared from the earth, Buddhist priests could not convince people. They had to disappear from India completely. Then they learned a lesson. Outside India Buddhism started using positive language, started using all that Buddha had denied. It survived; but it did not really survive as Buddhism, it survived as Vedanta, it survived as a positive language. And Buddha’s greatest contribution was the negative expression.

但佛陀一從地球上消失，佛教的僧侶就無法說服人們。他們不得不徹底從印度消失。然後他們得到了一個教訓。在印度之外佛教開始使用肯定的語言，開始使用所有佛陀否定的語言。它倖存下來；但它並沒是作為佛教保存下來，它是作為吠檀多保存下來，作為肯定的語言保存下來。而佛陀最偉大的貢獻就是否定的表達方式。

The beauty of the negative expression is that it never allows your ego ANY satisfaction, ANY gratification. That is the danger of the positive language. If you say, AHAM BRAHMASMI, ’I am God,’ ANA’L HAQ, ’I am truth,’ the danger is that truth may become secondary and the ’I’ may become primary. Truth may become your shadow. The emphasis may start concentrating on the word ’I’： I am God. If the emphasis remains on God and the ’I’ remains just a shadow to God, it is perfectly good. But that is very difficult. The ’I’ is very cunning, the ego’s ways are very subtle. It will use the opportunity, it will jump upon the idea, it will say, ’Right, I am God and nobody else is. I am truth and everybody else is a lie.’

否定式的表達的美妙之處在于它永遠不允許你的自我有任何滿足，有任何喜悅。那就是肯定的語言的危險之處。如果你說：AHAMBRAHMASMI，「我是神」，ANA'LHAQ，「我是真理」，危險之處就在於真理也許會成為次要的，而「我」也許會成為首要的。真理也許會變成你的影子。重點也許會開始集中在「我」這個詞上：我是神。如果重點在神上面，而「我」保持是神的一個影子，那就完全沒有問題。但那是非常困難的。這個「我」非常狡猾，自我的方式是非常微妙的。它會利用這個機會，它會跳到這個觀念身上，它會說：「是的，我是神，其他人都不是。我是真理，其他每個人都是謊言。」

But then the whole point is missed. But one thing is certain: time and space disappear. Either you have to declare, ’I am all’ - the whole space, the whole time - ’I am everywhere and ”everywhen”,’ or you have to use the Buddhist expression, ’I am not. Time is not. Space is not. There is only an absolute silent nothing from eternity to eternity. A silence, not even a ripple.’

但這樣就錯過了整個要點。不過有一件事是肯定的：時間和空間消失了。要麼你必須宣稱：「我是一切」——整個空間，整個時間——「我無所不在和無時不有」，或者你必須使用佛家的表達方式：「我不存在。時間不存在。空間不存在。只有從永恆到永恆的絕對的寧靜。一個寧靜，甚至不起一絲漣漪。」

But both statements indicate the same thing. Expressions are different, fingers are different, but they point to the same moon. That moon is your essence.

不過兩種陳述都指向同樣的東西。表達方式是不同的，手指是不一樣的，但它們指向同一個月亮。那個月亮就是你的本質。

Master Lu-tsu said: ONLY THE PRIMAL SPIRIT AND THE TRUE NATURE OVERCOME TIME AND SPACE.

呂祖說：只有原初的靈魂和真實的本性可以超越時間與空間。

And unless you overcome time and space you will not overcome death. Death exists in time, and death exists in space. Unless you overcome time and space you will not overcome mind and body.

Try to understand.

除非你超越了時間與空間，不然你不會超越死亡。死亡存在於時間裏面，死亡存在於空間裏面。除非你超越了時空，不然你無法超越頭腦與身體。

試著去瞭解。

Body corresponds to space and mind corresponds to time. Mind is a time phenomenon and body is a space phenomenon. Body exists somewhere and mind exists ’somewhen’. Think of mind without time and you will not be able to think of it. Mind is either past, present or future: either memory or imagination or the present facticity.

身體相當於空間，頭腦相當於時間。頭腦是一種時間現象，身體是一種空間現象。身體存在於某個地方，頭腦存在於某個時間。不要時間而用頭腦思考，你會無法思考。頭腦不是過去，就是現在，或是未來：要麼是記憶，要麼是想像，要麼是當下的事實。

Mind exists in three tenses. You are listening to me attentively, alert: mind is in the present. If you are here thinking of other things - you have read something in the Bible and it corresponds with me or does not correspond with me - you have gone into your imagination or into your memory. You cannot think of mind if time disappears; time is synonymous with mind.

頭腦存在於三種時態當中。你在專心地聽我講話，警覺的：頭腦處於現在。如果你在這裏想其他的事情——你在《聖經》裏讀過某些東西，它跟我說的一致還是不一致——你就進入了你的想像或你的記憶。如果時間消失了，你就無法用頭腦思考；時間和頭腦是同義詞。

Man is a miniature cosmos, a miniature universe. All that exists outside on a greater scale exists on a small scale in man. If you can understand man you will have understood the whole universe. As above, so below. Man is the atomic constituent of this whole universe. If one atom is understood you have understood all matter. If one man is understood, if you can decipher your own mystery, you have deciphered all the mysteries possible, past, present, future - all.

人是一個宇宙的縮影，是一個微型宇宙。所有以較大比例存在於人外在的，都以較小的比例存在於人的內在。如果你能瞭解人，你就瞭解了整個宇宙。上面的如此，下面的也一樣。人是組成整個宇宙的原子。如果一個原子被瞭解了，你就瞭解了所有的物質。如果一個人被瞭解了，如果你可以破譯你自己的奧秘，你就破譯了所有的奧秘，過去的，現在的，未來的——所有的。

And these two things have to be remembered: body is space, mind is time. When you meditate you disappear from the body, you don't know who you are: man, woman, ugly, beautiful, black, white; you simply don't know who you are. When you go in, the body is left far behind. A moment comes when you cannot even locate your body, and you cannot even feel its presence. You are no more attached to the form; you have become formless. And the same happens with the mind: you don’t know where your mind is, where that mind has gone. All that noise, that traffic noise that was constantly inside, becomes distant, distant, distant, and disappears. Suddenly a great silence explodes in you. In this state of no space and no time, you come to know your essence. And to know one’s essence is to have the first glimpse of Tao.

這兩件事必須要記住：身體是空間，頭腦是時間。當你靜心的時候，你從身體上消失了，你不知道你是誰：男人，女人，美麗的，黑人，白人；你就是不知道自己是誰了。當你進入內在，身體就被遠遠的丟在了後面。有一個片刻來臨，你甚至無法定位你的身體，你甚至無法感到它的存在。你不再執著於形式；你已經成為無形的。同樣的事情也發生在頭腦上：你不知道頭腦在哪里，不知道頭腦到哪里去了。所有在內在一直持續不斷的喧囂，川流不息的嘈雜，變得越來越遠，越來越遠，最後消失。突然一種巨大的寧靜就在你裏面爆發。在這種沒有時空的狀態裏面，你就知道了你的本質。知道一個人的本質就是對「道」的第一次瞥見。

THE PRIMAL SPIRIT IS BEYOND THE POLAR DIFFERENCES.

原初的靈魂超越了兩極性的分別。

All the polar differences disappear:  man/woman, summer/winter, hot/cold, love/hate,

positive/negative, time/space, life death; all polar opposites disappear.

所有的二元對立都消失了：男人/女人，夏天/冬天，冷/熱，愛/恨，積極/消極，時間/空間，生命/死亡；所有的二元對立都消失了。

THE PRIMAL SPIRIT IS BEYOND THE POLAR DIFFERENCES.

原初的靈魂超越了兩極性的分別。

And that’s why I insist again and again that you don’t get attached to any polarity. You have been taught to become attached to some polarity. Your so-called religions have been teaching you: either be worldly or renounce and go to the monasteries. I say remain in the world and don’t be of it, otherwise you will become attached to a polarity. If you go to the monastery you will be afraid of the market-place. What kind of attainment is this? If there is fear there is no attainment.

所以我一再堅持你不要你不要執著於任何一極。你一直被教導執著於某一極。你們所謂的宗教一直在教導你們：要麼成為世俗的，要麼去寺廟出家。我說處於世界當中而又不屬於它，不然你會變成執著於一極。如果你去寺廟，你就會害怕市場。這算什麼達成呢？如果有恐懼，就沒有達成。

And I know people who have lived in the Himalayas. Then they become afraid. Then they don’t want to come to the world because whatsoever they have been experiencing in the Himalayas disappears when they come to the market-place. If it disappears in the market-place it is no attainment. It may have been just the silence of the Himalayas that you mistook for your silence. It was borrowed. Certainly, the Himalayas are silent, and if you live in that silence, slowly slowly that silence starts permeating you. But it is not your music; it is borrowed. Go away from the Himalayas and it will disappear.

我知道有些人住在喜馬拉雅山裏。然後他們就變得恐懼。他們不想進入世界，因為當他們進入市場，他們在喜馬拉雅山所體驗到的一切都消失了。如果它在市場裏面消失了，那就沒有達成。也許是你把喜馬拉雅山的寧靜誤解成你的寧靜了。它是借來的。當然，喜瑪拉雅山是寧靜的，如果你住在那種寧靜裏面，慢慢地那種寧靜就開始穿透你。但那不是你的音樂；那是借來的。離開喜瑪拉雅山它就會消失。

This is creating a fallacy. This is enjoying a reflected glory. This is not your own glory. Live in the market-place and create a Himalaya in the heart. Become silent in the noise. Remain a householder and yet be a sannyasin. That’s why I emphasize so much that I don’t want my sannyasins to renounce. Nothing has to be renounced. The way of renunciation is the way of the escapist, and the way of renunciation will make you attached to a polar phenomenon. That will not give you freedom. Freedom is in transcendence, and transcendence comes only when you live in the polar opposites simultaneously, together. So be in the world, but don’t let the world be in you.

這製造出幻覺。這是在享受一種投射的壯麗。這不是你自己的輝煌。生活在市場裏面，在你的心裏創造出一座喜瑪拉雅山。在嘈雜中變得寧靜。保持是一個家人，同時又是一個門徒。所以我非常強調我不希望我的門徒棄俗。沒有什麼是必須要拋棄的。棄俗的方式是逃跑者的方式，而棄俗的方式會讓你執著於一極的現象。那不會給你自由。自由處於超脫當中，而只有當你同時生活在兩極當中，超脫才會到來。所以處於這個世界裏面，但不要讓這個世界在你裏面。

Love, and yet don’t be lost in it. Relate, and yet be alone, utterly alone. Know perfectly well that all relationship is a game. Play the game and play it as beautifully as possible and as skilfully as possible. A game is after all a game and has to be played beautifully. And follow all the rules of the game, because a game cannot exist without rules. But remember always that it is just a game. Don’t become attached to it. Don’t become serious in it. Always allow the sense of humor to remain alive in you. Remain sincere but non-serious. And then, slowly slowly, you will see that the polarities are disappearing. Who is worldly, and who is other-worldly? You are both or neither.

愛，但同時不要迷失在裏面。和人打交道，但同時保持單獨，完全的單獨。清楚地知道所有的關係都是一個遊戲。玩這個遊戲，把它玩得盡可能的漂亮，盡可能的精彩。一個遊戲畢竟只是一個遊戲，它必須被玩得漂亮。而且遵循所有的遊戲規則，因為沒有規則一個遊戲不可能存在。但永遠記住它只是一個遊戲。不要執著於它。不要對它嚴肅。永遠讓幽默感在你裏面活著。保持真誠，但不要嚴肅。然後，慢慢地，你會看到極性消失了。誰是世俗的，誰是脫俗的？你兩者都是，又兩者都不是。

THE PRIMAL SPIRIT IS BEYOND THE POLAR DIFFERENCES. HERE IS THE PLACE WHENCE HEAVEN AND EARTH DERIVE THEIR BEING. WHEN STUDENTS UNDERSTAND HOW TO GRASP THE PRIMAL SPIRIT THEY OVERCOME THE POLAR OPPOSITES OF LIGHT AND DARKNESS AND TARRY NO LONGER IN THE THREE WORLDS.

原初的靈魂超越了兩極性的分別。在這個地方，天和地衍生出它們的存在。當學生們瞭解了如何掌握原初的靈魂，他們就超越了光明與黑暗的兩極對立，不再停留在三界之中。

The world of heaven, the world of earth, and the world of hell - the three worlds - they all disappear for the person who knows how to transcend polarities.

天堂，人間，地獄——三個世界——對一個知道如何超越兩極性的人來講，它們全都消失了。

I told you just a few moments ago that past, present, future - these are the three worlds. Past is hell, because it is dead, it is ghostly: ghosts following you. Present is the earth: the facticity, the fact, that which is right now and here. And future is heaven: hopes, aspirations, desires, longings. These are the three worlds, and you have to move in these three worlds constantly; you are shuttled back and forth. From the past you jump to the future, from the future you jump to the past. And this goes on. And the present is so minute that you are not very aware of it. It is sandwiched between the past and the future, and they are vast. And the present is a very minute, atomic moment - so small that you don't even see it. The moment you become aware of it, it is already past.

我不久前剛好給你們講到過去，現在，未來——這些就是三界。過去是地獄，因為它是死的，它是幽靈般的：像鬼一樣跟著你。現在是人間：是現實，是事實，是此刻和當下。而未來是天堂：希望，渴望，欲望，期望。這就是三界，而你必須在這三個世界中不斷地移動；你前前後後的穿梭往返。從過去你跳到未來，從未來你跳到過去。一直如此。而現在非常微小，以至於你沒怎麼覺察到它。它是夾在過去與未來之間的三明治，它們是浩瀚的。而現在非常微小，是一個原子般的片刻——小得你甚至看不到它。你覺知到它的時候，它已經過去了。

To be present to the present one needs to be very attentive, utterly attentive. And that’s why to be present to the present becomes the door to go beyond time. You cannot go from the past, because the past is so vast - infinite. You can go on and on, you will not find the end of it. That’s why I say psychoanalysis will not help. It goes into the past, and it goes on unravelling the past, digging up the past. You can go on... Psychoanalysis continues for years: three years, seven years, then too it is not complete. One simply becomes bored with the psychoanalyst, and then changes the psychoanalyst and goes to somebody else and starts from ABC again.

要處在當下一個人需要非常注意，完全集中。那就是為什麼處於當下成了超越時間之門。你無法進入過去，因為過去非常廣闊——是無限的。你可以繼續再繼續，你不會發現它的盡頭。所以我才說心理分析不會有幫助。它進入過去，它不斷地揭露過去，挖掘過去。你可以繼續……心理分析持續許多年：三年，七年，然後還是沒有完成。一個人只是對心理分析師感到厭倦，然後就換一個心理分析師，去別的人那裏，又從頭開始。

And one thing I would like to say to you: sooner or later psychoanalysis is bound to discover that this life is not the end of the past. You can go moving backwards, and you can come to what Janov calls ’the primal scream’. Primal scream is the ultimate of psychoanalysis: the first scream of the child when he started breathing - through it he started breathing - the first scream. But once you have reached there you will be surprised: that is not the beginning either. Then you have to move into the womb.

我想告訴你們一件事情：遲早心理分析肯定會發現這輩子並不是過去的盡頭。你可以回遡，你可以來到加諾夫（Janov）稱之為「原始尖叫」的那個點。原始尖叫是心理分析的終極：當小孩開始呼吸時的第一聲尖叫——透過它他開始呼吸——第一聲尖叫。但一旦你到達那裏，你將會感到驚訝：那也不是起點。然後你不得不進入子宮。

In the East we have tried it. We have a very very deep-going method called PRATI PRASAV - going back, going back. Mahavir used it, Buddha used it - they went through the womb. And then again you have to go through death, because before the womb you died, and then the whole life again... layer upon layer. It is through deep psychoanalysis that the East became aware of the phenomenon of many lives. Christianity, Judaism, Islam are not aware of it. They never tried so hard. They have never tried psychoanalysis.

在東方我們試過。我們有一個非常深入的方法，稱為PRATIPRASAV——回到過去，回到過去。馬哈威亞使用過它，佛陀使用過它——他們穿過了子宮。然後你必須再次經歷死亡，因為在出生之前你死了，然後整個生命再次開始……一層疊著一層。通過深層的心理分析，東方覺察到許多世的現象。基督教，猶太教，伊斯蘭教沒有注意到它。他們從來都沒有很努力地嘗試過。他們從來沒有試過心理分析。

Freud is the first Jew to have tried it, and of course Christians and Jews and all the so-called religious people were against him. The fear is that if psychoanalysis goes deeper, sooner or later the Hindu idea of rebirth will be proved right. That is the fear. If you go on digging you will find layer upon layer. Where will you end? Thousands of lives you have lived as man. And we have tried to penetrate all those. But then too there is no end. One day, suddenly, you see that before this life you were not a man, you were an elephant or a tiger or a dog. And then you start moving into animal lives. And after millions of lives, you will suddenly one day discover that before that you were a bush or a tree, and then a rock.

弗洛依德是第一個嘗試的猶太人，當然基督教和猶太教以及所謂的宗教人士都反對他。那個恐懼在於如果心理分析進入得更深，那遲早印度再生的觀念就會被證明是對的。你作為人已經活了成千上萬世了。而我們已經嘗試穿透了所有的這一切。但那也不是終點。有一天，突然之間，你看到在這一世之前你不是一個人，你是一頭大象，一隻老虎或者一條狗。然後你就開始進入動物的生命。在幾百萬世以後，有一天你會突然發現在那之前你是一堆草或是一棵樹，然後是石頭。

In India we say you have passed millions of lives. Where can it lead? The analysis of the past cannot lead anywhere. It can drive you crazy, but it leads nowhere. And so is the case with the future. Where to stop? How far is far enough? Where to make a point that 'Now we will not look ahead'? In the East we have tried that too, because we have worked tremendously on the concept of time. And both are unending: memory is unending, imagination is unending. Between the two is the present moment, very tiny, so tiny that you cannot become aware of it if you are not absolutely alert. It goes so fast, it is so fleeting.

在印度我們說你已經經歷了成百萬世了。它能導向那裏呢？對過去的分析無法引導到任何地方。它會讓你發瘋，但它哪里也到不了。對未來也是一樣的情況。到哪里停止呢？多遠才夠遠呢？哪個點是「現在我們不再往前看」的點呢？在東方我們也那樣嘗試過，因為我們在時間的概念上下了很大的工夫。兩邊都是沒有盡頭的：記憶是沒有終點的，想像是沒有終點的。在這兩者之間是當下的片刻，非常微小，小到如果你不是絕對的警覺，你就無法覺知到它。它走得很快，它非常迅速。

But if you become aware of the present, then a door opens, the door to eternity. It is from there that mind moves into no-mind. It is from there that personality moves beyond personality into essence.

但如果你覺知到當下，那道門就打開了，通往永恆之門。從那裏頭腦進入了無念。在那裏人格進入了超越人格，進入了本質。

You know perfectly well Jesus was crucified. There were two thieves who were crucified with him: one was on his left side, the other was on his right side. You may not have ever thought of it as a tremendously significant symbol but Jesus represents the present moment. One thief is the past, the other thief is the future. And Jesus represents the present moment - closest to God, closest to essence. One thief mocked Jesus - the past always mocks you, he condemned Jesus - the past always condemns you. The other thief asked Jesus about the future, 'What will happen after death? will I be able to see you in heaven?’ One is past, the other is future, and Jesus is just sandwiched between these two thieves.

你們都知道耶穌被釘上了十字架。有兩個小偷跟他一起被釘死：一個在他左邊，一個在他右邊。你也許沒有注意到它是一個非常有意義的象徵，不過耶穌代表了當下。一個小偷是過去，另一個小偷是未來。而耶穌代表了當下——離上帝最近，離本質最近。一個小偷嘲笑耶穌——過去總是嘲笑你，他譴責耶穌——過去總是譴責你。另一個小偷問耶穌關於未來，「死亡之後會發生什麼？我可以在天堂裏面看到你嗎？」一個小偷是過去，另一個小偷是未來，而耶穌剛好是夾在兩個小偷當中的三明治。

And why call them thieves? Past is a thief, future is a thief, because they go on stealing your present. They ARE thieves. To me this is a parable. I don’t know whether any Christian will agree with me or not, but that is not my business at all. I don’t care whether anybody agrees with me or not.

為什麼叫他們小偷呢？過去是小偷，未來是小偷，因為它們不斷地偷你的現在。它們是小偷。對我來講這是一則寓言。我不知道是否有任何基督教徒會同意我，但那完全不關我的事。我不關心是否有任何人同意我。

Jesus is present, herenow, closest to the essence, just ready to die and disappear from the body and the mind. He hesitates a little bit - everybody hesitates. When you come to the present, you will see eternity facing you - no past, no future, but eternity - a totally different dimension.

耶穌處於現在，當下，離本質最近，即將準備死去，從身體和頭腦裏消失。他有一點猶豫——每個人都會猶豫。當你來到現在，你會看到永恆在你面前——沒有過去，沒有未來，只有永恆——一個完全不同的層面。

Past, present, future are horizontal; eternity is vertical. Again, to me, the cross is the symbol of these two lines crossing. A cross is made of two lines: one horizontal, the other vertical. This is a representation of time and eternity. Everybody hesitates when one faces eternity, nowhereness, nothingness, or all-ness. It is so much. One is going to disappear into it like a drop. And the ocean is so big, one will not be found again. Even a dewdrop falling into the ocean from a grass leaf hesitates.

現在，過去，未來是水平的；永恆是垂直的。再一次，對我來講，十字架就是這兩條線交彙的象徵。一個十字架由兩條線組成：一條是水平的，另一條是垂直的。這代表了時間與永恆。當一個人面對永恆，無所不在（nowhereness），空無或者整體，每個人都會遲疑。那太過份了。一個人即將像一滴水一樣消失在它裏面。而這個海洋非常浩瀚，一個人再也不會被發現。即使是一滴從草葉上掉進海洋的露水也會遲疑。

Jesus hesitated, and I love this man because he hesitated. His hesitation shows that he was human. His hesitation shows that he belonged to us - he was son of man. He cried to God, ’Have you forsaken me? What are you doing to me? Have you abandoned me? Are you no more with me? I am disappearing and I don’t see your hands protecting me.’ The dewdrop is falling in the ocean. ’Where are you? I am falling into a deep nothingness. Death has arrived, and I had always hoped that in death you would be there waiting and you would embrace me, you would take me in your fold, you would be warm and loving. But where are you? Have you forsaken me? Have you abandoned me? I don’t see you anywhere.’

耶穌遲疑了，我喜愛這個人，因為他遲疑了。他的遲疑顯示出他是個人。他的遲疑顯示出他屬於我們——他是人子。他對上帝哭喊到：「你遺棄我了嗎？你對我做了什麼？你拋棄我了嗎？你不再與我同在了嗎？我快消失了，而我看不到你的雙手來保護我。」這滴露珠正掉進海洋裏。「你在哪里？我正掉進一個深深的空無之中。死亡已經到了，我一直期望在死亡裏面，你會在那裏等待，你會擁抱我，你會把我抱在懷裏，你會溫暖我，愛我。但你在哪里？你遺棄我了嗎？你拋棄我了嗎？我到處都看不到你。」

In fact, there is no God to be seen. God is not a person, God is a positive name for this absolute nothingness. But Jesus has lived with the Jewish idea of God as a person, hence this turmoil in his mind, the fear in his mind. He can’t see he was waiting to see the beloved, the Father. He used to call the Father 'ABBA5. He was waiting to find his father, but there seems to be nobody. The world is finished and beyond is nothing but a yawning nothingness, an abyss with no bottom.

事實上，沒有可以被看到的上帝。上帝不是一個人，上帝是對這個絕對的空無肯定的名字。但耶穌帶著猶太人上帝是個人的觀念生活，所以他的頭腦裏會有混亂，他的頭腦裏會有恐懼。他一直叫天父為「阿爸」。他等著找到他的父親，但那裏似乎什麼人也沒有。世界結束了，超出世界之外只是一個裂開的空，是一個無底深淵。

It is very human. The life of Jesus is very human, and that is the beauty of it. That’s why it has impressed so many people - his very humanity is touching. But then he saw the point. He must have looked deep into the eternity, the nothingness. He must have seen the point: that ’God cannot have a human face, this is his face,’ that ’God cannot have human hands, this nothingness is ready to embrace me, to take me deep into its heart.’ And then he said to God, ’Thy Kingdom come. Thy will be done. So, be it so. Let it be so. So you are nothingness. I am ready, I trust you. I will trust even your nothingness.’

這是非常人性化的。耶穌的生活是非常人性化的，那就是它的美。所以它給許多人留下了深刻的印象——他的人性讓人感動。不過隨後他看到了那個要點。他一定深深地看進永恆裏面去，看進那個空無。他一定看到了那個要點：上帝不可能有一副人的面孔，這就是他的臉。上帝不可能有人的手，這個空無準備擁抱我，準備把我帶到它的內心深處。於是他對上帝說：「天國降臨了，它將會實現。所以，讓它這樣吧。讓它這樣吧。所以你就是空無。我準備好了，我信任你。我甚至信任你的空無。」

Every Christian, every Mohammedan, every Hindu, every Jew - whosoever has lived with the idea of God’s personality will have to face this, will have to go through this anxiety period, this anguish. That is the beauty of the Buddha’s idea and the Taoist idea that God is nothingness, another name for nothingness. One who has lived with that idea of nothingness from the very beginning will not hesitate, he will simply disappear into it.

每一個基督教徒，每一個回教徒，每一個印度教徒，每一個猶太教徒——無論是誰帶著上帝是一個人的觀念生活，他都必須要過這一關，都必須經歷這個痛苦的階段，經歷這種苦惱。這就是佛陀與道家這種觀念的美妙之處，神就是空無，是空無的另一個名字。一個一開始就帶著那種空無的觀念生活的人將不會遲疑，他會只是消失在裏面。

THE PRIMAL SPIRIT IS BEYOND THE POLAR DIFFERENCES. HERE IS THE PLACE WHENCE HEAVEN AND EARTH DERIVE THEIR BEING. WHEN STUDENTS UNDERSTAND HOW TO GRASP THE PRIMAL SPIRIT THEY OVERCOME THE POLAR OPPOSITES OF LIGHT AND DARKNESS AND TARRY NO LONGER IN THE THREE WORLDS. BUT ONLY HE WHO HAS ENVISIONED HUMAN NATURE’S ORIGINAL FACE IS ABLE TO DO THIS.

原初的靈魂超越了兩極性的分別。在這個地方，天和地衍生出它們的存在。當學生們瞭解了如何掌握原初的靈魂，他們就超越了光明與黑暗的兩極對立，不再停留在三界之中。但只有一個已經觀想到人的本來面目的人可以這樣做。

Unless you have been able to see your own inner nothingness you will not be able to do it. First meditate and go into your inner nothingness, then you will be able to enter into the nothingness of existence itself.

除非你可以看到你自己內在的空無，否則你無法這樣做。首先靜心，進入你內在的空無，然後你就能夠進入存在的空無。

WHEN MEN ARE SET FREE FROM THE WOMB, THE PRIMAL SPIRIT DWELLS IN THE SQUARE INCH...

當人從子宮裏脫離出來，原初的靈魂居住在這方寸之地……

This is a Taoist map. Don’t get puzzled. There are different maps of human consciousness. Different maps use different symbols. This is a Taoist map.

這是一幅道家的地圖。不要疑惑。人類意識有不同的地圖。不同的地圖使用不同的象徵。這是一幅道家的地圖。

Taoists say that after a child is born from the womb, the primal spirit starts dwelling in the third eye. Between the two eyes, between the two, exists the third, exactly in the middle - what the Yoga map calls AJNA CHAKRA, the third-eye center. That’s what Taoists call the dwelling place of the primal spirit.

道家的人說當一個小孩從子宮裏被生出來後，原初的靈魂開始居住在第三眼那裏。在雙眼之間，在兩隻眼睛之間，存在著第三只眼，剛好在中間——在瑜珈地圖裏稱為AJNACHAKRA，第三眼中心。那就是道家說的原初的靈魂居住的地方。

... THE PRIMAL SPIRIT DWELLS IN THE SQUARE INCH, BUT THE CONSCIOUS SPIRIT DWELLS BELOW IN THE HEART - the ordinary physical heart. THIS HEART IS DEPENDENT ON THE OUTSIDE WORLD. IF A MAN DOES NOT EAT FOR ONE DAY EVEN, IT FEELS EXTREMELY UNCOMFORTABLE. IF IT HEARS SOMETHING TERRIFYING IT THROBS; IF IT HEARS SOMETHING ENRAGING IT STOPS; IF IT IS FACED WITH DEATH IT BECOMES SAD; IF IT SEES SOMETHING BEAUTIFUL IT IS DAZZLED. BUT THE HEAVENLY HEART IN THE HEAD -that is, in the third-eye center - WHEN WOULD IT HAVE MOVED IN THE LEAST? DOST THOU ASK: CAN THE HEAVENLY HEART NOT MOVE? THEN I ANSWER: HOW COULD THE TRUE THOUGHT IN THE SQUARE INCH MOVE!

……原初的靈魂居住在這方寸之地，但有意識的靈魂居住在心的下方——一般的生理上的心臟。這顆心依賴於外在的世界。如果一個人即使一天不吃東西，它會覺得非常的不舒服。如果它聽到某種可怕的聲音，它會悸動；如果它聽到某種發怒的聲音，它會停止；如果它面對死亡，它會難過；如果它看到某種美麗的東西，它會眼花潦亂。但神聖的心處於頭部——那就是，處於第三眼中心——它什麼時候會移動一絲一毫呢？你問：神聖的心可以如如不動嗎？我會回答：在這方寸之地的真實的思想怎麼會可能移動呢！

This physical heart is constantly dependent on the outside world. It is affected by the outside world, it is part of the outside world inside you. This is not the true heart. Taoists say the true heart is in the third eye; it moves not, it is unmoving; it is always the same. The physical heart is always in chaos, and the spiritual heart in the third eye is always in order. It is order itself. That’s why Hindus have called it AJNA CHAKRA - the center from which orders arise, discipline arises. If something comes from the third eye it is immediately followed; the whole body follows it, the whole being follows it. It is the center from which commandments are issued. But it is fast asleep. You live from the physical heart. You have not known your spiritual heart yet.

生理的心不斷地依賴於外在的世界。它被外在的世界所影響，它是你裏面的外在世界的一部分。這不是真正的心。道家的人說真正的心在第三眼；它不移動，它是不動的；它一直是一樣的。生理的心總是處於混亂之中，而在第三眼的神聖的心總是井然有序。它本身就是秩序。所以印度教稱之為AJNA CHAKRA——一個秩序出現的中心，一個戒律出現的中心。如果某種東西來自於第三眼，它立刻得到遵循；整個身體遵循它，整個存在遵循它。它是產生戒律的中心。但它睡得很沉。你從生理的心來生活。你還不知道你神聖的心。

THE LOWER HEART MOVES LIKE A STRONG, POWERFUL COMMANDER WHO DESPISES THE HEAVENLY RULER BECAUSE OF HIS WEAKNESS...

低等的心像一個強而有力的指揮官一樣運作，它輕視神聖的統治者，因為它的軟弱……

But the physical heart thinks that the spiritual heart is weak because it moves not. And because it moves not you remain unaware of it. You only become aware of things when they move. If something remains absolutely unmoving you become oblivious to it. And the lower heart thinks itself very strong and thinks the heavenly heart, the spiritual heart, as being weak, almost dead, because it moves not.

但生理的心認為神聖的心是軟弱的，因為它不動。因為它不動，所以你沒有覺察到它。只有當事物運動的時候，你才覺察到它們。如果某種東西保持絕對的靜止，你就變得對它視而不見。而低等的心認為它自己非常強大，而認為神聖的心，靈魂的心（the spiritual heart）是軟弱的，要死不活的，因為它不動。

... AND HAS USURPED THE LEADERSHIP IN AFFAIRS OF STATE.

……並且篡奪了一國事務的領導權。

And because of this, the lower heart has become the master of you.

因為這一點，低等的心成了你的主人。

BUT WHEN THE PRIMAL CASTLE CAN BE FORTIFIED AND DEFENDED, THEN IT IS AS IF A STRONG AND WISE RULER SAT UPON THE THRONE.

但當這座原初的城堡得到加固和防禦，那就像一個強大而又聰明的統治者坐在皇位上。

But if you start becoming more and more alert and more and more conscious, you will find that you have fortified the primal castle in the third eye. Whenever you become aware, you will be surprised: you start functioning from the third eye. Just become a little bit aware and you will see a little strain on the third eye. Whenever you become alert, the strain is more on the third eye. Something starts throbbing in the third eye, something starts pulsating in the third eye.

但如果你開始變得越來越警覺，越來越有意識，你會發現你已經加固了在第三眼的原初的城堡。每當你變得覺知，你都會吃驚：你開始從第三眼運作。只要變得覺知一點，你就會看到第三眼有一點拉緊。每當你變得越知，第三眼就被拉得越緊。某種東西開始在第三眼悸動，某種東西開始在第三眼顫動。

Once awareness has made the third eye function, once awareness has moved in the third eye and the third eye starts functioning, becomes alive... That’s why Hindus call it a CHAKRA. CHAKRA means a wheel. The wheel needs energy; once the energy comes in, the wheel starts moving. By ’movement’ is meant that it starts functioning. Then a great revolution happens in your being: immediately the lower heart bows down to the higher heart. When the higher comes, the lower always bows down. It rules only when the higher is not present.

一旦覺知讓第三眼運作起來，一旦覺知讓第三眼動起來，第三眼就開始運轉，變活了……那就是印度教稱之為CHAKRA的原因。CHAKRA的意思是輪子。一個輪子需要能量；一旦能量注入進來，輪子就開始轉動。「轉動」的意思是它開始運轉。然後一次偉大的革命就發生在你的生命裏：立刻低等的心就向高等的心鞠躬。當高等的到來，低等的總是鞠躬。只有當高等的不在的時候，它才在統治。

And that is the difference between a real religion and an unreal religion. The unreal religion says to you, ’Try to control yourself. Do this, don’t do that. Control your senses. Discipline your body.’ The real religion says, ’Just go into the third eye center and let the spiritual heart function, and all will be controlled, and all will be disciplined. Let the master arrive, and everything will be settled immediately.’

THE EYES START THE LIGHT CIRCULATING LIKE TWO MINISTERS AT THE RIGHT AND LEFT WHO SUPPORT THE RULER WITH ALL THEIR MIGHT. WHEN RULE IN THE CENTER IS THUS IN ORDER, ALL THOSE REBELLIOUS HEROES WILL PRESENT THEMSELVES WITH LANCES REVERSED READY TO TAKE ORDERS.

而那就是一個真實的宗教和虛假的宗教之間的不同。虛假的宗教對你說：「試著控制你自己。做這個，不要做那個。控制你的感官。訓練你的身體。」真實的宗教說：「只要進入到第三眼中心，讓神聖的心運轉，一切就得到了控制，一切都得到了訓練。讓主人到來，一切就會立刻安定下來。」

雙眼凝視著光的迴圈，就像左右兩邊兩個忠心耿耿的大臣扶持著統治者。當在中心的規則確立好了，所有那些叛逆的英雄將會獻上他們自己，倒轉槍頭，表示效忠。

Just let the master come in, and there is no need to make any effort to create an order in your life, there is no need to cultivate character. That’s why I say don’t be worried about character. Simply put all your energy into being more conscious. Consciousness is followed by character as you are followed by your shadow. If you try to cultivate a character, your character will be false, pseudo, and you will become a hypocrite. And this is not the way to reach to the ultimate.

只要讓主人進入，不需要作任何努力在你的生命中創造一種秩序，不需要培養性格。所以我說不要關心性格。只要把你所有的能量都投入進去，變得更有意識。性格跟隨著意識，就像你的影子跟隨著你一樣。如果你試圖培養出一種性格，你的性格將會是虛假的，不真實的，你會成為一個偽君子。而這不是達到終極的方式。

THE WAY TO THE ELIXIR OF LIFE KNOWS AS SUPREME MAGIC...

這種長生不老之術以最高的魔法為人所知……

This is the supreme magic. Why call it magic? - because once the higher heart has started functioning, as if a magical miracle happens... Your senses were never in order, your mind was always confused. You were always hesitating: to do this or to do that? to be or not to be? You were in constant tension: where to go? what to choose? Suddenly, as if somebody has done a miracle, all confusion disappears, clarity arises, life becomes transparent. You simply do that which has to be done. In fact, once the heavenly heart has started functioning, all that you do is good; you cannot do wrong - it is impossible.

這就是最高的魔法。為什麼稱之為魔法？——因為一旦高等的心開始運轉，就像一個魔術般的奇跡發生了……你的感官從來都沒有過秩序，你的頭腦總是混亂的。你總是猶豫不決的：做這個還是做那個？生存還是毀滅？你一直處於緊張之中：要去哪里？要選擇什麼？突然之間，就像某個人做出一個奇跡，所有的混亂消失了，明晰出現了，生命變得透明。你只是做那些必須要做的事情。事實上，一旦神聖的心開始運作，所有你做的都是好的；你無法做錯事——那是不可能的。

THE WAY TO THE ELIXIR OF LIFE KNOWS AS SUPREME MAGIC...

這種長生不老之術以最高的魔法為人所知……

And three are the constituents of this supreme magic: ... SEED-WATER, SPIRIT-FIRE, AND THOUGHT-EARTH - these are Taoist symbols - THESE THREE. WHAT IS SEED-WATER? IT IS THE TRUE, ONE ENERGY: (EROS). SPIRIT-FIRE IS THE LIGHT: (LOGOS). THOUGHT-EARTH IS INTUITION.

而這種最高的魔法有三個組成要素……

……種子-水，靈魂-火，以及思想-土——這些是道家的象徵——這三種。什麼是種子-水？它是真實的，一的能量：（愛）。靈魂-火是光：（邏各斯）。思想-土是直覺。

You will have to understand these three.

你必須理解這三種要素。

Seed-water is eros, the energy that you know now as sexual energy, the energy of passion. Right now it creates only troubles for you and nothing else. Right now it pretends to be your friend but proves to be your foe. The more you follow it, the more it takes you into miseries. That’s why it is said that love is blind.

種子-水是愛，那種能量是你現在所知的性能量，情欲的能量。現在它只是給你製造麻煩。現在它裝作是你的朋友，但卻被證明是你的敵人。你越是跟隨它，它就給你帶來越多的悲慘。那就是為什麼說愛是盲目的

Mulla Nasrudin was saying to me, ’Love is blind and marriage is an eye-opener.’

穆拉·那斯魯丁對我說：「愛情是盲目的，婚姻是睜眼瞎。」

Love is blind because you don’t have eyes yet, and a great energy that could have become a great blessing to you becomes only misery. Eros is your energy. And Freud is right to seek and search for everything in your eros, in your sexual energy. But he is wrong because he does not know that this ordinary state of sexual energy is not its natural state, it is a perverted state.

愛是盲目的，因為你還沒有眼睛，有一股巨大的能量，它可以變成一種對你巨大的祝福，但卻只有痛苦。愛是你的能量。弗洛依德是對的，在你的愛裏面，在你的性能量裏面去探索一切。但他錯了，因為他不知道性能量的一般狀態並不是它的自然狀態，它是一種變態。

In its natural state sexual energy rises higher and higher, it takes you upwards not downwards. In its natural state sexual energy becomes the Golden Flower within you. In the so-called ordinary, perverted state it simply takes you into new prisons, because it moves outward and downward. It dissipates you, it only brings your death closer and closer. If the same energy starts moving upwards, it brings a new life, life in abundance. It becomes the Elixir of Life.

在性能量自然的狀態裏，它升得越來越高，它讓你往上升而不是往下墜。在性能量自然的狀態裏，它變成一朵你內在的金色花。在所謂的一般狀態，變態的情況下它只是把你帶進新的牢房，因為它向外和向下移動。它消耗你，它只是讓你和死亡靠得越來越近。如果同樣的能量開始往上移，它就帶來一個新的生命，一個豐富多彩的生命。它就變成長生不老之藥。

Just as the mud can become a lotus - the mud contains the lotus, the seed of it - so your sexual energy contains the seed of the Golden Flower. But THE ENERGY has to move upwards, you cannot move it upwards. There are people who try to make it move upwards; they become sexual perverts and nothing else. You cannot do it directly, but you can do it indirectly. Once your third eye, your spiritual heart, starts functioning, energy starts moving of its own accord. You have created the third eye and the energy is attracted as if towards a magnet.

就好像淤泥可以變成蓮花——淤泥包含了蓮花，有它的種子——你的性能量也包含了金色花的種子。但這股能量必須往上流，你不可能讓它往上流。有的人試圖讓它往上流；他們只是變成性變態。你無法直接這樣做，但你可以間接地做。一旦你的第三眼，你的神聖的心開始運轉，能量就開始自己流動。你已經創造出第三眼，然後能量就像被一塊磁鐵吸引一樣吸過來。

Right now your energy moves outwards because you have magnets outside, far greater than you have inside. You see a beautiful woman and the energy starts moving outwards; the woman functions as a magnet. When your third eye functions you have such a strong magnet that nobody can pull you outward. It is just a question of having a bigger magnet inside than the one which exists outside. Then the energy moves upwards, inwards.

現在你的能量向外移，因為你有外在的磁性，比你內在的要大得多。你看到一個美女，能量就開始往外移；那個女人就像一塊磁鐵。當你的第三眼運轉起來，你就有非常大的磁力，以至於沒有人能把你往外拉。這只是一個讓內在擁有比外在更大的磁力的問題。然後能量就往上移，向內走。

If you go outwards you will move into the world of duality. If you go inwards you will move into the world of non-duality; you will become non-polar.

如果你往外走，你會進入二元的世界中。如果你往內走，你會進入一元的世界；你會變成沒有對立的。

This is exactly the foundation of what I call metapsychology, or the psychology of the Buddhas. This is pure religion - not the religion of the rituals but pure religion: nothing to do with Christianity and Hinduism but something to do with your energy source.

這就是我所說的超心理學（metapsychology）或者是佛陀心理學的基礎。這是純粹的宗教——不是宗教儀式，而是純粹的宗教：和基督教與印度教無關，而和你的能量源泉有關。

The second is spirit-fire. It is light, logos; it is conscious mind. Eros moving upwards takes you beyond conscious and unconscious mind. Logos is conscious mind. It is psychology, it is science.

第二種是靈魂-火。它是光，是邏各斯；它是有意識的頭腦。愛往上走，帶領你超越有意識的和無意識的頭腦。邏各斯是有意識的頭腦。它是心理學，它是科學。

Thought-earth is darkness, unconsciousness, intuition. It is parapsychology, art. Thought-earth is intuition, darkness.

思想-土是黑暗，是無意識，是直覺。它是通靈學（parapsychology），是藝術。思想-土是直覺，是黑暗。

Women live in thought-earth, in the intuitive vision. Women live as unconscious, illogical beings. Men live in spirit-fire, logos, logic, conscious mind. Artists are feminine, scientists are masculine. And the seed-water, eros, the one energy, is non-dual. It takes you beyond art and beyond science. It takes you beyond the conscious and the unconscious. It takes you beyond man and beyond woman. It takes you into the non-dual, the transcendental.

女人生活在思想-土裏面，生活在直覺的願景裏面。女人無意識地生活，不合邏輯的存在。男人生活在靈魂-火裏面，是邏各斯，有邏輯，是有意識的頭腦。藝術家是女性化的，科學家是男性化的。而種子-水，愛，一的能量是非二元性的。它帶你超越藝術，超越科學。它帶領你超越意識和無意識。它帶領你超越男人和女人。它帶領你進入一元，進入超越。

But the secret of the magic is to let your heavenly heart function, which exists between your two eyes. Later on we will go into the methodology of it - how to help it function.

不過這種魔法的秘密在於讓你神聖的心運轉起來，它存在於你的雙眼之間。之後我們會進入它的方法——如何幫助它運轉起來。