Chapter 7 Chapter 6 Towards True Nature

Born 27 February 1973 in Bombay, India first question: In what way the modern mind identifies with the dust of past knowledge and experience. Mind is pure, nothing impure can enter into it, that is impossible, mind is just "Buddha nature" - the ultimate.When I say "mind" I don't mean your mind, I mean the mind that exists without me and you. "You" is the impurity, behind you is the original mind, you are dust, so first try to analyze what you are, then you will be able to understand how the original mind becomes related to the past, with memory, Identify with the dust.

what are you?Right now, if I ask you: what are you?You can answer in two ways, one is a verbal answer, in that verbal answer you will narrate your past, you will say: "My name is this, I belong to this family or that family; this religion or that religion; this country or that country, I am educated or uneducated; rich or poor." These are past experiences, they are not you, you have been through them, you Having lived through them, they are passages, but your past continues to accumulate. It's the verbal answer, not the real answer, it's your mind arguing, it's the false ego.Right now, if you leave all your past, if you forget your father, your parents, your family, your religion, your country, forget all that comes with it and just stay with yourself, Here and now, then who are you?No name will come to your consciousness, no form, just a simple awareness saying "you are".You will not be able to say who you are, you will just say, "I am." The moment you answer "Who are you?" you have entered the past.

You are a simple consciousness, a pure mind, an innocent mirror.Right now, in this very moment, you are.who are you?Just a simple awareness saying "I am", even that "I" is not needed, the deeper you go, the more you will feel that there is only "Yes", there is only being, and this being is pure mind, but this being Without form, it is formless (ni-rakar), this being has no name, it is nameless (anam). Introducing this real you will be difficult.In society, to relate to others, you will need a certain name, a certain form, your past provides you with the name and form, that name and form are useful, without them it will be difficult to live, they are needed, but They are not you, they are just names put on, and the primordial mind becomes identified with names and forms out of practical necessity.

A little child is born, he is a pure consciousness, but you have to call him, you have to give him a name, in the beginning the child will use his own name, he will not say, "I feel hungry "He'll say, "Namo feels hungry." "Namo" is his name, and he'll say, "Namo feels very hungry." It's only later that he learns that he can't use that, he can't Call him "Nan Wu", which is what others call him, and then he will learn the use of "I". First he will identify with "Namo" as others call him, then he will become identified with "I", this is practical, you need it, without it, survival will be difficult, because of this practicality needs, one will find identification, however, you can go beyond this identification, when you start to go beyond and regain your original consciousness, you have started to meditate, only when you are aware of your name, form, Disappointed with the world that belongs to it, you can start to meditate.

Religion begins when you become disillusioned, totally disillusioned with the world of names and forms, when the whole thing seems nonsense.It does!Ultimately the world of names and forms is meaningless, and this sense of the meaninglessness of the world around names and forms makes you restless, and that restlessness is the beginning of religious pursuits, and you become restless because of using the label (The name you put on) You can’t become fully identified, that label is still a label, and you remain what you are, this label can cover you a little, but it can’t become all of you, sooner or later you will be right about this Labels get tiresome, you want to know who you really are, and when you genuinely ask, "Who am I?" you're on a different journey, you're already transcending.

This identification is natural, and there is another reason why it is so easy to identify.This is a room, if I told you: "Look at this room." Where would you look?You will look at the wall, the wall is not the room, the room is the "space", not the wall, the wall is just the boundary of space, that space we call the room, but if I tell you to look at the room, you will look at the wall, because you Can't look at that space. You are just that inner space, your name and form are that wall, they give you a boundary, they give you a definition, they give you a certain place where you can identify with that limit, otherwise you are just a zero, one empty.That emptiness exists, that inner space exists.

Look at it this way: you inhale and you exhale, if you inhale and exhale silently without thought in your mind, if you just sit under a tree inhaling and exhaling, you will feel to what?You will feel that there is an outer space and an inner space at the same time, the qi enters the inner space, and the qi goes out to the outer space, but where are you?There are only two spaces. Your throat is just a door, a swinging door. When the breath enters, the breath presses the door and enters. When the breath comes out, it presses the door again and comes out. Your throat is just a swinging door. door, and there are two spaces -- the outer and the inner, and if the door is broken, then there are not two spaces, only one.

If you feel a void within you, you will become afraid because you want to be something definable, bounded.No one has boundaries within.Outer space is infinite, inner space is also infinite, so Buddha insisted that there is no soul, no self, you are just an empty space -- infinite. It is difficult to feel yourself as this infinite space unless you make a great effort.One becomes identified with boundaries, it is easier to feel oneself that way, it is easier to feel oneself in a bounded way.Your name is just a boundary, your body is just a boundary, your mind is just a boundary.For external utility, but also for your own convenience, you become identified with boundaries, and once you become identified with boundaries, the accumulation goes on and on, and with those accumulations you feel a self satisfaction.You identify with your wealth, then you continue to accumulate wealth, you have a feeling that you grow bigger, bigger, you have a big house, then a bigger house, then a bigger house , so you feel that you are getting bigger and bigger, that's how greed is born.

Greed is nothing but an expansion, or an effort to expand the ego, but no matter how big your ego becomes, you can never become infinite, and you are infinite within, if you can penetrate into that nothingness , you become infinite within you, that's why the ego is never satisfied, in the end it still gets frustrated because it cannot become infinite, it remains finite. That's why man always has a spiritual dissatisfaction, because you are infinite, less than this will not help you, less than this will never satisfy you.But every limit will be limited, it will be necessary, it will be necessary, useful in a way, but it will not be real, it will not be "truth."This inner mirror, the inner mind, is pure consciousness, just consciousness.

Just look at the light, you say the room is full of light, but how do you see the light?You never see the light itself, you cannot see it, you always see something lit.Light shines on walls, on books, on people, it is reflected on those objects, because you can see those objects, so you say light exists, when you cannot see objects, you say it is dark , you never see pure light itself, it is always reflected in some kind of object. Consciousness is even purer than light, it is the purest in existence, if you become completely silent all boundaries will disappear and you will not be able to say who you are, you just exist because there is no object to compare you to .You cannot say that you are a subject, a soul, or even a consciousness, because of the purity of this consciousness, you always know yourself through something else, you cannot know yourself directly, so when you create Boundaries, you feel you know yourself.With a name you feel you know yourself, with wealth you feel you know yourself, something that surrounds you becomes the boundary and pure consciousness is reflected back.When Buddha became enlightened, he said, "I have ceased to exist." When you have reached that state, you will also say, "I have ceased to exist." Because how can you exist without a limit?When Shankara became enlightened, he said, "I am everything." Both mean the same thing, if you are "everything" you cease to exist.All or nothing - there are only two possibilities, but in these two possibilities "you" do not exist.If you are everything, if you are a Brahman, then you don't exist, and for that reason, identifying becomes a necessary part of life, however, this is good because you cannot become non-identifying unless you identify first , you "can't" become disidentified unless you become identified!One must agree at least once.

It's like, if you were born healthy and never got sick, you would never be able to be aware of your health, because to be aware of health you need to have the disease in the background, you have to be sick to know You were healthy before, or what health is, and the other end is needed.Eastern occult science says that the world is what it is so that you can experience that you are "divine," and the world provides a contrast. Go to a school and you will see the teacher write on the blackboard with white chalk, he can also write on the whiteboard, but that is meaningless, because it will not be seen, it will not be seen, only with Writing in white chalk is only visible on the blackboard.To see white writing, a blackboard is necessary. The world is like a blackboard, with it, you can be seen, this is an inherent polarity, and this is good, that's why in the east we never say the world is bad, we see it As a school, as a training, it is good, because only in contrast can you know your purity, when you enter the world, you identify, you enter with identification, and the world begins , so, you have to be sick to know your inner health. All over the world, this has been a fundamental question: why is there this world?Why have it?Many answers have been given to this question, but those answers are superfluous, and only this attitude seems to make sense: the world is just a background, without which you cannot be aware of your inner consciousness. I'm going to tell you a story.There is a very rich man, the richest man in his country, he has psychological troubles, he has frustration, he feels that life is meaningless, he has everything that can be bought, but all the things that can be bought Everything he got proved to be meaningless, and only something that could not be bought could have real meaning. He had everything he could buy, and he could even buy the whole world.But what to do now?He was frustrated and deeply dissatisfied inside, so he put all his valuables, jewelry, gold, jewels, everything in a big bag, and set out on a journey in order to find A man who can give him something of value, a man who can give him a glimpse of happiness, and then he will give him all the money he has earned in his life, he travels and travels, but no one can give him even just A glimpse, and he was ready to give everything, his whole kingdom. Then he went to a village and asked to see a man named Mulla Nasruddin. A villager told him: "Mulla Nasruddin is sitting under a tree outside the city center and meditating. You go to him, If he can't give you a glimpse of happiness, forget it! Then even if you go to the ends of the earth, you will never get it. If this person can't give you a glimpse of happiness, then there is no other possibility." So the man was very excited, he went to Nasruddin who was sitting under the tree, the sun was going down, and the man said, "I came for this purpose: all that I have earned in my life is in this bag, if You can give me a glimpse of happiness, and I will give it to you." Mulla Nasruddin listened.Night was falling and it was getting dark, without answering him, Mulla Nasruddin snatched the bag from the rich man and ran, of course, the rich man followed him crying and screaming, Mulla Nasruddin Ding was very familiar with the streets and alleys of the village, but the rich man didn't know the way, because he was from another place, so he couldn't find him, and the whole village started to follow them, and Nasruddin was inside the village Going around, the man went crazy, crying, "All my wealth has been robbed all my life, and I've become a poor man! I've become a beggar!" He kept crying, crying like hell. Then Nasruddin ran back to the tree, he put the bag in front of the tree and hid himself behind the tree, then the man came and he sat on the bag with a big sigh of relief and started crying with joy, that Sruddin looked at him from behind the tree and said, "Sir are you happy now? Have you had a small glimpse?" The man said: "My happiness is unmatched." In the end what happened?To have a mountain, a valley is needed; to feel happy, unhappiness is needed, to know the Divinity, the world is needed; the world is just a valley.The man is still the same man, the bag is the same bag, nothing new has happened, but this way, he says he is happy, he says his happiness is unparalleled, yet, just a few minutes ago, he was miserable Yes, nothing has changed, the person is still the same person, the bag is the same bag, the tree is the same tree, nothing has changed, but now the person is happy and dancing, because the contrast produces up.Consciousness identifies, and through identification the world exists, and through the world you can regain yourself. When the Buddha became enlightened, someone asked him, "What have you achieved?" He said, "Nothing, on the contrary, I have lost a lot, I have not achieved anything, because now I know that whatever I have achieved has always been There, that's who I am, and no one ever takes it away from me, so I don't achieve anything, what I achieve is that which is already there, that which has been achieved, I just lose myself ignorance." Identification is ignorance.It is part of this great game, part of this cosmic game: you will have to lose yourself to be able to find yourself again.This loss of yourself is only a way, the only way to regain yourself, if you have lost too much, you can regain it; if you have lost yourself not enough, you must lose more, in this There was nothing you could do before, no one could help you before, unless you were completely lost in the dark, in the valley, there was nothing you could do.Losing so that you can gain may seem paradoxical, but such is the world, such is the process. second question: If a person starts to feel that life is a psychodrama, then he also feels alienated and lonely, and in this way, the intensity, sincerity and depth of life are lost, please suggest, what should be done in this situation?What is the correct attitude towards life? "If a person starts to feel that life is a psychodrama, then he also feels alienated and lonely." Well, feel it!Why make it a problem?If you feel alienated and lonely, feel it!But we continue to create problems, and whatever happens we create a problem out of it.To feel lonely and alienated!If you can be at ease with your loneliness, it will go away, if you start doing something with it, trying to go beyond it, it will never go away, it will stay there forever, at the moment, modern psychology There is a tendency in psychology and psychoanalysis to say that if you stay with anything and don't create any problems, they will disappear. This is a technique in the oldest Tantra teachings. For the past ten to twelve years, there is a little psychotherapy that has been used in Japan. It is a Zen therapy. It works very well. That man or woman is put in a lonely room and the therapist will tell him, "Whatever you are, stay with yourself, if you're neurotic, that's ok! Then be" neurotic ", and live with it." The doctor will not interfere, food will be provided to him, his needs will be met, the doctor will give attention, but will not interfere, the patient must live with himself, within ten days Inside, he began to change. Western psychoanalysts have been treating them for several years, but basically nothing has changed. What happened to this patient treated with Zen?No interference from the outside world, just acceptance of the fact and say, "Okay, you're crazy, there's nothing you can do about it." Zen says, one tree is small and the other is very big, that's fine, one One is small, one is big, there is nothing you can do about it, once you accept one thing, you are already surpassing it. One of Britain's most original psychotherapists, R.D. Laing, now proposes: If we can leave a madman alone, give him only loving care, meet his needs without interfering with him, he will Return to normal between three and four weeks.His opinion was: If a man's madness is not interfered with, that madness cannot last more than ten days, and if you interfere then you prolong the process. What the hell happens when you don't give any interference?If you feel lonely, feel lonely, that's what you are, but usually when you feel lonely, you start doing certain things, and then you split, and then one part of you feels lonely and another part tries to change it , this is ridiculous, it's like grabbing your feet up, grabbing you in mid-air, ridiculous!You are lonely, so what can you do?No one else can come and do anything with you, you are alone, so you let it alone, it is your destiny, that is how you are, if you accept it, what will happen?If you accept it, your divided pieces will disappear, you will become one, you will be whole, undivided. If you are depressed, let it be depressed and don't do anything.what can you doAnything you do will be done by depression, so it will create more confusion, you can pray to God, but your prayer will be depressed, you will even make God depressed by your prayer , don't use that kind of violence because then your prayer will be a prayer of frustration. You can meditate, but how will you do it?The depression will still be there because you are depressed, and whatever you do, the depression will still follow. Then more confusion and more frustration will be created because you cannot succeed.And when you can't succeed, you feel more depressed, and this can go on and on, to infinity, it's better to stay in the first depression than to create a second cycle, and then create a third cycle , you stay with the first one, the original one is beautiful, the second one will be fake, and the third one will be a farther self, don't create these, the first one is beautiful .You are depressed, this is how existence happens to you in this moment. You are depressed, so stay with it, wait and watch, and you will not be depressed for long, because in this world nothing is permanent, the world is a flow.The world cannot change its fundamental laws for you and keep you depressed forever.nothing stays here forever, everything is moving and changing, existence is a river, it can't stop for you, it can't stop just for you and keep you depressed forever, it's moving, it's already in Move, if you watch your depression, you will feel, even your next moment of depression is different, it is different, it is changing, just watch, stay with it, what Don't do it, transformation happens through inaction, this is what is meant by "effort without effort". Feel depressed, savor it deeply, live it, that is your destiny, then suddenly you will feel it is gone, because a man who can accept even depression cannot be depressed .A person or mind that can take even depression cannot remain depressed!Depression needs a non-accepting mind -- "This is good, that is not; this shouldn't be like this, that shouldn't be like this, this shouldn't be like this." Everything is denied, rejected, not accepted. "No" is its basic response. Even pleasure is rejected by such a mind that even finds something in pleasure to reject. Just the other day, a man came to me and said, "The meditation is going on very deeply, and I feel very happy, but I suspect that this happiness must be an illusion, because I have never felt any happiness before. It must have been in a fantasy, a lot of doubts have come to me, now, please clarify my doubts." Even if pleasure happens to a mind that is always denying, he will be suspicious of it, he will feel that something If something is wrong, he is happy, so he will feel that something is wrong, and he will feel that it is impossible to have this effect after only a few days of meditation. A non-receiving mind will not accept anything, but if you can accept your loneliness, your depression, your sadness, then you are already transcending.To accept is to transcend.If you take the foundation away, then depression cannot stand there. Try this one thing: No matter what your state of mind is, you have to accept it, wait for that state to change by itself, you don’t change it, you can feel the beauty of that state when it changes by itself, you will know, It is like the sun rises in the morning and sets in the evening and then it will rise again and set again and this will continue and you don't have to do anything with it if you can feel the state of your mind itself In change you can remain indifferent, you can remain far away from it, miles away, as if the mind has gone to another place.The sun goes up and down, depression comes, then happiness comes and goes, but you are not in it, it comes and goes, the state comes and goes. "If a person starts to feel that life is a psychodrama, then he will also feel alienated and lonely." Then feel it! "Then the intensity, the sincerity, the depth of life is lost" then let it be lost!Because the sincerity and depth that will be lost is not real, it is fake, and it is better for the fake to be lost.How can a real depth be lost? The definition of "true depth" is: no matter what you do, it is not lost. If you can disturb a Buddha, then he is not a Buddha. No matter what you do, he remains undisturbed. The unconditional unconditional It is the nature of Buddha to be disturbed.The real cannot be lost, the real is always unconditional. If I love you and I say, "Don't be angry, or my love will be lost." Well, the sooner this love is lost, the better, and if that love is real, it doesn't matter what you do, that love It will still be maintained, and only then will it be valuable. So, if just by seeing the world as a psychodrama, as a play, the intensity and depth of your life is lost, then it is not worth preserving, it is false.Why is it lost?Because it is actually a performance in a play, and you think it is real, so you feel that it is deeper, and now you know that it is just a play, if it is just a play, And that sincerity is lost, then that sincerity is false, you think it is true, but it is not true, just by seeing life as a drama, it disappears. It is like if a rope is placed in a dark room and you think it is a snake, but there is no snake, and you bring a lamp, with the presence of that lamp, the snake disappears and there is only the rope Being left behind, if there is a light and the snake disappears, then it does not exist in the first place. If you see life as a play, the false will disappear and the real will appear in you for the first time.wait!Make that fake go away and wait!There will be a gap, a gap, before the false disappears and the real comes.When that false shadow is completely gone and your eyes are not filled with them, your eyes are completely free from that false shadow, then you will be able to see the real, which was always there, but you have to wait. "Please suggest, what should be done in this situation?" Do nothing!Don't do anything, you've messed things up by doing too much, you're such a good doer, you're complicating everything around you, not just yourself, The same goes for others, to be a non-doing person, that would be compassion for yourself.To be compassionate, do nothing, because with a false mind, a confused mind, everything becomes more confused, with a confused mind it is better to wait and do nothing , so that the confusion goes away.It will pass away, nothing lasts forever in this world, you just need a deep patience, don't rush. I'm going to tell you a story: Buddha was traveling through a forest, and it was very hot that day, just at noon, and he felt thirsty, so he told his disciple Ananda: "Go back, we have crossed a stream, you go back and help I'll bring some water." Ananda went back, but the creek was very small, and some cars passed by, making the creek very dirty, and the mud that had settled had come up, and now the water was undrinkable, Ananda thought. : "I have to go back." He went back and told the Buddha, "The water has become so dirty that I can't drink it. Please allow me to go on. I know there is a river a few miles away from here. I will go from here. Bring water there." Buddha said, "No, you go back to the same stream." Buddha said, and Ananda had to obey, but he didn't obey completely in his heart, because he knew that the water could not be brought.Time was wasted unnecessarily and he was feeling thirsty, but when Buddha said he had to go, then he came back again and said, "Why are you insisting?" Buddha said, "Go again." Since Buddha said so Say, Ananda must obey. He went to that stream for the third time, and the water was as clear as it used to be. The mud and sand had flowed away, the dead leaves had disappeared, and the water became very pure again. At that time Ananda smiled, and he mentioned The water danced back, bowed at the feet of the Buddha and said: "The method you taught is miraculous, and you taught me a great lesson: nothing is eternal, just patience." This is the basic teaching of the Buddha: nothing lasts forever.Everything is fleeting, so why bother?Go back to the same river, now everything changes, nothing stays the same, just be patient, go again and again, just a few moments, the leaves will flow away, the sand will settle again, That water will become pure again. When he went back for the second time, Ananda also asked the Buddha, "You insist on telling me to go, but is there anything I can do to make the water pure?" The Buddha said, "Please don't do anything, Otherwise you will make it more impure. Don't go into that stream, just wait outside, on the bank, if you go into the stream you will make the water more messy, the stream will flow by itself, you will let He streams." Nothing lasts forever. Life is a flow. Heracleus said that you cannot step into the same river twice. It is impossible to step into the same river twice because the river continues to flow. Everything has changed, not only the river is flowing, you are also flowing, you have become a different one, you are also a river flowing. Know the impermanence of everything, don't rush, don't try to do anything, just wait!Waiting completely inaction, if you can wait, there will be transformation, this waiting is a transformation. Third question: Mindfulness exercises have made me quiet, still, peaceful, but friends around me say that I have become serious, and what they say seems to have some meaning, please explain how one can become peaceful, and at the same time have The mood of the game. If you become really quiet, you will not pay attention to what other people say, if other people's opinions still matter, then you are not quiet, in fact you are waiting for them to say something, waiting for them to agree or appreciate you Already peaceful, does your tranquility need their approval?Do you need them to prove it?Then you are not yet confident in your silence. Because you don't know anything, other people's opinions have meaning. Opinions are never wisdom.You go on accumulating other people's opinions because you don't know what you are, you don't know who you are, you don't know what's happening to you, you have to ask people: "What happened to me?" You have to go ask others.If you are really peaceful, quiet, still, then it makes sense to have no friends, no opinions, then you can laugh, they can say whatever they like. But you are affected, whatever they say goes deep inside you, you become disturbed, your peace is false, forced, manufactured, it is not a natural flowering in you, maybe you are Force yourself to be peaceful, but inside you are seething, then that tranquility is only on the surface, if someone says you are not peaceful, or if someone says it is not good, or if someone says it is false, then you are disturbed , the stillness disappears, and that's why you ask me this question: "What they said also seems to have some meaning." You become serious, what's wrong with being serious?If you are serious by birth then you are serious, you cannot force the mood of the game, otherwise the mood of your game will be serious and you will destroy the whole game.There are some serious gamers, they get so serious in their game that they make it more anxiety-provoking. I was reading the memoir of a man who was a great industrial tycoon and he was so overwhelmed with what happened every day that he was advised to play golf: "Golfing will reduce your anxiety." He started golfing , but he's still the same guy, he's so excited about his golf that he can't sleep, he's been playing golf all night, his career is a burden, now golf has become a second burden, and it's bigger than the first A heavier burden, he played golf, but with a serious mind, with the same mind. If you're serious then you're serious, you can't do anything about it, if you're serious then keep it serious, in doing so you start becoming a game, then you're playing with your严肃游戏，而不是对它严肃，你将它视为一个游戏，所以你说："好，神给我这个角色，所以我将成为一个严肃的人，我将跟我的严肃游戏。"那么它将会在深处消失，你了解我吗？ 你可以从你的游戏产生严肃，或者你可以从你的严肃产生游戏，如果你是一个悲伤的人、一个严肃的人，那么你就告诉每一个人："我生下就是严肃的，我将保持如此。"——但是不要对它觉得严肃。exist!只要存在，然后你就能够笑它，那么它就会消失，而当它消失的时候，你将甚至不会觉知到。不要注意别人所说的，这是一个病，他们会把你逼疯，"别人"会把你逼疯，这些别人是谁，你为什么那么有兴趣于他们？他们把你逼疯，而你把他们逼疯，因为你对他们来讲就是别人，为什么要那么重视别人的意见呢？注意你自己的经验，对你自己的经验保持真实的态度。如果你觉得严肃是好的，那就是好的！如果你觉得透过观照的练习而变得安静、宁静和静止，那么为什么要对别人所说的感兴趣呢？为什么要被别人所说的扰乱呢？ 但是我们没有自信，所以我们必须搜集别人的意见，我们必须发动一项签名运动："如果你认为我已经成佛，请签名。"当每一个人都签名，而你已经搜集了很多签名，至少大多数的人都签了名，那么你就认为你是一个佛，成为一个成道的人并不是以这种方式而来的。 "请你解释一个人要怎么样变宁静，而同时又具有游戏的心情。"一个人会成长！这种事从来没有例外过，一个人的宁静和游戏的心情会同时成长，但是如果你的宁静是假的，那么问题就会产生。所有那些知道宁静的人，他们一直都是游戏的、不严肃的，他们能够笑，他们不仅能够笑别人，他们也能够笑他们自己。 一千四百年前菩提达摩从印度进入中国，他将一只鞋子放在他的头上。一只穿在脚上，另一只放在头上，梁武帝前来迎接他，他的心情受打扰，当然有很多很多谣言说这个人是奇怪的，但他是一个成道的人，而国王要来接他到他的王国里。国王觉得心情受打扰，他的廷臣也觉得心情受打扰，这个人是属于那一类型的人？而他还在笑！ 在别人面前不好说话，所以当所有的人都走了，只有菩提达摩和国王在菩提达摩的房间里，国王问："请你告诉我，你为什么要这样愚弄你自己？你为什么要将一只鞋子放在你的头上？"菩提达摩笑着说："因为我能够笑我自己，而将我自己真实的存在显示给你是好的，我是这样的一个人，我对我的脚和我的头一样重视，两者对我来讲都一样，较高和较低消失了，而且，我要告诉你，我不重视别人怎么说我，这是好的，当我进入的第一个片刻，我就要让你知道我是那一类型的人。" 这个菩提达摩是一颗稀有的宝石，人类历史上曾经存在过的，很少有人能够与他相比，他是在显示什么？他只是在显示：在这个灵性之道上，你必须成为一个个人，单独行走，社会是无关的。 有一个人去跟戈齐福面谈，那个人是一个大记者，戈齐福的弟子们非常兴奋，因为现在他的故事将可以刊登在大报上，他师父的照片和新闻将会被刊登，他们非常关心，他们很注意那个大记者，他们实际上已经忘了他们的师父，他们围绕在那个记者的周围，然后那个面谈开始了，但是事实上它从来没有开始过，当那个记者向戈齐福问一些问题，戈齐福就说："等一下。" 就在他的旁边坐着一个淑女，戈齐福问："今天是什么日子？"那个淑女说："星期日。"戈齐福说："那怎么可能？昨天才星期六，今天怎么可能是星期日？就在昨天你说是星期六，而现在它是星期日，在星期六之后，星期日是怎么来的？"那个记者站起来，他说："我要走了，这个人似乎是发疯的。"所有的弟子都不能够了解到底发生了什么。当那个记者走了，戈齐福大笑。不管别人怎么说都无关紧要，要很真实地面对你的感觉，要很真实！如果真正的宁静发生在你身上，你就能够笑。 据说有一个禅师叫做杜然，当他成道的时候，有很多人问他："在成道之后你做什么？"他说："我叫了一杯茶。"接下来还有什么事可做呢？事情就结束了。杜然对他的游戏是严肃的，而他对他的严肃是游戏的，真的，还有什么事可做呢？ 不要太过于注意别人说什么，只要记住一件事：不要强迫和制造宁静。制造出来的宁静将会是严肃的、病态的、紧张的，但是一个真正的宁静要怎么样才能够来到你身上？试着去了解这个。你是紧张的，你是不快乐的，你是沮丧的、生气的、贪婪的、暴力的，有一千种病存在，但是你仍然能够练习宁静，这些疾病将会在你里面，而你能够创造出一层宁静，你能够做超觉静坐，你能够使用一个咒语，那个咒语将不会改变你的暴力，它也不会改变你的贪婪，它将不会改变任何深处的东西，咒语只能够给你一个镇定的效果，只有在周围的地方，你会觉得更宁静，这只是一个镇定剂，一个声音的镇定剂，而事实上透过很多方法都能够达到镇定。当你继续重复一个咒语，你就变得昏昏欲睡，任何声音的继续重复都会产生无聊和睡意，你会觉得放松，但是那个放松只是表面上的，你里面还是保持一样。 每天继续练习一个咒语，你将会感觉到某种宁静，但那不是真正的宁静，因为你的病还是没有改变，你的人格结构还是维持一样，它只是被粉饰了，当那重复的咒语一停止，当那个练习一停止，你所有的疾病就会再度出现。 这种事到处都在发生，追求者从一个老师换到另一个老师，他们继续迁移，继续练习，当他们停止练习，他们就发觉他们还是一样，没有什么事发生。以这样的方式进行是不会有什么事发生的，这些是刻意培养的宁静，你必须继续培养它们，当然，如果你继续培养它们，它们就会好像习惯一样地跟着你，但是如果你打破那个习惯，它们就消失了，一个真正的宁静不能够只是藉着使用表面的技巧而达到，它必须藉着觉知到你所有的存在，不仅要觉知，而且还要停留在你是什么的那个事实之上。 保持跟事实在一起，这是非常困难的，因为头脑想要改变——如何改变暴力、如何改变沮丧、如何改变不快乐？头脑寻求改变，它想要用什么方法在未来创造出一个更好的形象，因为如此，所以一个人就继续寻求这个方法、那个方法。 保持跟事实在一起，不要试着去改变它，这样做一年，定一个日子，说："从今天起，一年的时间，我将不要想去改变，不管我是怎么样，我就保持怎么样，我将只是警觉和觉知。"我不是在说你不要做任何事，但"警觉"是唯一的努力，你必须警觉，而不要去想改变，不论你是怎么样，你就保持那样，不论你是好是坏或怎么样，你就保持那样。用一年的时间，不要有任何想改变的态度，只要警觉，突然有一天，你将会发现，你已经不再相同了，警觉将会改变每一样东西。 在禅里面，他们称它为"坐禅"，只是坐着，什么事都不做，不论发生什么，就让它发生，你只是坐着，"坐禅"（Zazen）意味着只是坐着，什么事都不做。在禅寺里，和尚们会整天坐着，坐好几年，你会认为他们在静心，其实不是！他们只是静静地坐着，他们不用咒语来创造任何宁静，他们只是坐着，如果一只脚麻木了，他们会感觉到它，他们是警觉的。如果身体觉得疲倦，他们会感觉到身体是疲倦的，身体必须这样去感觉。如果思想在移动，他们也知道它，但他们不试着去停止思想，他们不试着去推开思想，他们不做任何事，思想在那里就好像云在天空中，但是他们知道云无法摧毁天空，它们来了又去。 所以，思想在意识的天空中移动，它们来了又去，他们不强迫它们，他们不停止它们，他们不做任何事，他们只是觉知到思想在动，有时候沮丧就像一片云一般地来临，然后每一样东西都蒙上阴影；有时候快乐来临，就好像一道阳光，每一样东西都开始跳舞，就好像花朵开遍了整个意识，但是他们既不被多云的天气所打扰，也不被阳光所打扰，他们只是等着，然后看着东西在移动，他们只是坐在河岸上，而每一样东西都继续在流动，他们不试着去改变任何东西。 如果一个不好的思想来临，他们不说："这是不好的。"因为当你说："这是不好的。"你就有一个贪欲要去改变它。当你说："这是不好的。"你就已经将它推开了，你就已经在谴责它，你就想要去将它改变成好的。他们只是说这个就是这个，那个就是那个，没有谴责、没有评价、没有辩护，只是看着、观照着。 有时候他们忘了观照，这样他们也不会受打扰，他们知道说："是的，它是如此"，我"忘了观照，现在我记起来，我将再度观照。"他们不制造任何问题，事实是怎么样，他们就这样去经验它，好几年的时间来了又去，他们继续坐着，继续看着"那是的"。 然后有一天，每一样东西都消失了，就好像一个梦，每一样东西都消失了，而你就醒悟了，这个醒悟并不是由练习而来的，这个醒悟不是刻意培养出来的，这个醒悟是你的本性，是你基本的本性。因为你能够耐心地等待和观照，而不制造任何问题，所以它就迸出来了。记住这个，把它当成一件非常基本的事：不要制造问题，"不要"制造问题！ 就在两、三天前，有一个淑女在这里，她说："我的头脑有性欲，我要怎么办？"另外有一个人来说："我觉得非常自卑，有一个自卑情结存在，我要怎么办？"我告诉那个人："如果你感觉自卑，那么就感觉自卑，要知道你是那样在感觉，要怎么做呢？什么都不要做。如果一个人觉得有性欲，那么就去感觉有性欲，要知道你是有性欲的。"但是当我这样告诉他，他感到震惊，因为他来找我是为了要求得改变的技巧。 没有一个人接受他自己。你是你自己的敌人，你从来不爱你自己，你从来不安安逸逸地跟自己在一起，这是令人感到惊讶的：你期待每一个人来爱你，而你本身竟然无法爱你自己，你是那么地反对你自己，你想要以每一个方式来粉碎你自己，然后创造出另外一个人。如果你被允许，你会创造出另外一个人，而你对那个人也不会感到满意，因为你也仍将停留在它的背后。 爱你自己、接受你自己，不要制造出不必要的问题。所有的问题都是不必要的，没有"必要的问题"，我还没有碰到过任何必要的问题。保持跟你的"实况"在一起，那么蜕变就会发生，但那不是一个结果，你无法强迫它发生，它是一个自然的结论，而不是人为的结果。如果你接受你自己而保持警觉，它就会来临，你无法强迫它，你不能够说："我将强迫它来。"如果你强迫，那么一个虚假的东西将会发生在你身上，而那个虚假的东西能够被任何人所打扰——被任何人！ 最后一个问题： 你说接受会使人蜕变，但是为什么当我接受我的感官和欲望时，我觉得我变成好像动物一样，而不是被蜕变？ 这就是你的蜕变，这就是你真实的存在，成为一只动物有什么不对呢？我还没有看过一个人能够跟任何动物相比。史史奇以前常说："我喜爱一只青蛙，我甚至比人更爱它，注意看一只青蛙坐在池边，他是多么静心地坐着！注意看他，他是多么地静心，完全不被整个进行中的世界所打扰，只是坐着，坐着和静心，跟存在合而为一。"史史奇说："当我还没有成道，我是一个人，而当我成道，我变成就像一只猫。" 注意看一只猫，她没有读任何关于放松的书，她就知道如何放松的秘密。如何放松？注意看一只猫。没有人能够比猫更是一个好的老师。猫是放松而且警觉的，如果你放松，你就睡着了，而猫甚至在她睡觉的时候也很警觉，她的身体非常柔软，她每一个片刻都很放松。 成为一只动物有什么不对？人透过他的自我而创造出比较，他说："我们不是动物。"但是没有动物想要变成人。他们很安逸，他们放松在存在里，他们不烦恼，他们不紧张，当然，他们不会创造出任何宗教，因为他们不需要。他们没有任何心理分析学家，并不是因为他们是未开化的，而是因为他们不需要任何心理分析学家。 动物有什么不对？为什么要有这个谴责？这个谴责是人类自我的一部分，人类以较优越者自居，人类认为他们是最高阶的，没有动物同意这种阶级。达尔文说人类是从猴子进化而来的，但是如果你问猴子，恐怕他们不会说人类是一个进化，他们会说他是一个退化，人认为他自己是中心，这是不需要的，这只是自我主义者的谬论。 如果你觉得像一只动物，这没有什么不对。成为一只动物，完全成为一只动物，带着完全的警觉去成为一只动物，那个警觉将会揭开你的动物本性，因为那是你真实的存在。你的人性只是假的，你的人格是肤浅的。某人侮辱你，你动物的本性就跑出来，而不是跑出人性；某人谴责你，你动物的本性就跑出来，而不是跑出人性。它是存在的，而你的人性只是肤浅的，如果你接受每一样东西，这个肤浅的人性就会消失，这个肤浅的人性是假的，而你能够变成觉知到你真实的动物，变成觉知到真实的存在是好的，如果你继续警觉，在这个动物里面你将会找到神性，成为一只真实的动物总比成为一个不真实的人来得好。真实的存在才是要点。 所以我并不反对动物，我只是反对虚假。不要成为一个虚假的人，要成为一只真实的动物。带着那个真实的存在，你将会变成真实的、实在的。现在你要继续警觉，然后你将会渐渐来到更深的一层，那一层比动物更真实，而那就是神性。 记住，神性不仅是在你里面，它也是在所有的动物里面，它不仅是在动物里面，它也是在所有的树木里面、在岩石里面。神性是在每一样东西里面基本的中心，唯有藉着变成虚假的，你才会丧失它，而藉着变成真实的，你就能够再度得到它。