续上文：每当你靠近一个人，一种被碾压的窒息，他的能量使你成为一个奴隶，远离他，永远不要回头看
列子说：“那会使他陷入困境。餐馆老板唯一的动机不过是卖掉他的米汤，增加一点收益。小本生意，能够左右他的考量是微乎其微的。如果一个人只是得到这么一点点好处就如此抬举我，更何况为国事操劳而殚精竭虑的万乘之君呢？齐王会任用我，并坚定地认为我能够高效胜任。这样才吓到我了。”
真的是人间清醒。他说：“要是去了首都，君主知道了我，我肯定会有麻烦。他可能会任命我，让我当宰相，大臣。他肯定会抓住我，如果一个像饭店小老板这样的平常人，从我这得不到什么都对我如此敬仰，那何况日理万机的一国之主，为国事操劳殚精竭虑的万乘之君呢？他已经完全失去了他的内在整合。如果我与他接触，他会立刻抓住我，他会说：“到这来吧，为君主服务，为国家服务。”而我会陷入困境，那就是为什么会被吓到。
看看列子这绝妙的领悟。他还只是一个弟子，却有如此伟大的洞见。一个人应该避开野心，避开陷入不必要的麻烦的可能性。
“洞悉透彻！但就算你独善其身，别人也会把责任放到你肩上的。”老人家说。
在我们更深地进入这个寓言之前，有一件事需要更透彻的了解：当你的能量外泄，而你没有归于中心，你一定会成为一个有巨大影响力的人，但那是对他人的暴力，一种侵略性。哪怕你主张的是非暴力，你也会成为暴力的。
同样的事同样的情况发生在甘地身上。他相信非暴力，但他的存在却是非常暴力的。所有在他周围的人都严重被他压制，一些很小的事他都过度压制。一些小瑕疵，人性的弱点，人性的局限，他会非常的小题大做。他很轻易地就绝食，如果一个弟子做了什么错事，他就绝食。这看起来是非暴力——他没有对弟子做什么——但深入去看，他做了，以非常微妙的方式在做：绝食。
当你绝食的时候，能量比其它任何时候外泄都严重，那就是为什么绝食的人非常非常有影响力。而当你是为某个特定的人在绝食......比如，有人被发现在抽烟——这是不允许的，或者有人在享用一杯茶——这是不允许的......甘地就会一直绝食。弟子当然会觉得非常非常内疚：甘地因为他在承受痛苦，已经三天没有进食了。一个弟子爱上一个女人，甘地也会绝食，因为这不允许。那个弟子不是普通弟子，而是他的助理，所以他就更加小题大做，引起很大的骚动。他应该告诉他，为什么要说谎——为什么要保密？应该公开的。他承认他错了，请求原谅，但原谅没有那么容易......甘地绝食了。
现在，他把弟子置于何等境地呢？甘地绝食三天。弟子没法睡觉，哭哭啼啼，必须一遍一遍地去跟他说：“对不起，请原谅。”而甘地会说：“我没有对你做任何事，我只是在惩罚我自己。”他说：“你没错。”看看这个逻辑：他说的是：“一定是我错了，因为如果师父是对的，弟子一定是对的。那么一定是我有什么不对，所以我在净化我的灵魂。”这是非常暴力的，你抽刀砍了他更好。这样更暴力：你在用一把无形的剑压制他的心灵。
以非暴力之名可以对人类实行更大的暴力，以爱之名可以对人类实行更大的暴力。你们都知道，父母一直在以爱之名对孩子施以暴力。
他们说：“......因为我们爱你。”他们一直在让孩子感到内疚，一直在以微妙的方式来折磨孩子，有一千零一种方式：他们一直在对你做这样的事，为你好。
记住，道说：就某种程度来说，想要影响别人的欲望，想要改变别人的欲望，为别人好的欲望都是暴力。应该没有任何欲望。这才是美——当你没有帮助别人的欲望，别人就得到了帮助。当你没有影响他人的欲望时，他们就会得出自己的洞见。他们没有被压制，他们得到了蜕变，但不是因为你想要蜕变他们。你毫无压迫感的存在就是巨大的蜕变力量。
老人家说：“洞悉透彻！但就算你独善其身，他们也会把责任放到你肩上的。”
“要小心！如果你不去首都就不会有那么多麻烦，就算你待在家里，别人也会给你压担子的。”
不久之后，伯昏瞀mào人去看望他，列子的门廊上摆满了拜访者的鞋子。伯昏瞀人面北而站，脸抵在拐杖上挤出一脸老褶。站了一会儿，一言不发地走了。看门人告诉了列子，列子光着脚拎着鞋跑了出来，在大门口追上了他。
“先生既然来了，为何不以药石之言来启发我、开示我呢？”
道圈里称之为“药石”——当一个师父将他的能量临在于你。这是具有医治功能的，他的在是疗愈性的，是一种治愈力。只是近距离接触他，只是在他面前，一种巨大的疗愈就会发生，这被称为“大师之药”。
医药（medicine）这个词与静心（meditation）来自同一个字根，两个词来自相同的字根——这样非常好，它们有共同之处。“医药”、“静心”，相同的字根意味着照顾——有爱的照顾。医药照顾的是你的身体，静心照顾的是你的灵魂。
师父当然是一个医生，佛佗过去经常说自己是“医生”。当人们来到他这里问那些伟大的哲学问题，他只是把它们放在一边然后说：“不要讲这些没有意义的东西，我不是哲学家，我是医生。”Nanak也经常说：“我是一个VAIDYA，一个医生，我不回答问题，我只治病。我不关心他们的问题，我只关心他们的病。”
道圈里师父的在被称为“药”，作药石之用。你无法在其它任何地方找到更有疗愈力的能量，每当有人开悟觉醒，他周围的一切都会被疗愈。只是近距离接触他你就疗愈了。并不是说他做了什么——不，一个师父从来不做任何事：他忘掉了所有的做。但正因他是一个无为之人疗愈才会发生，因为他的空无才给了你空间：在那个空间中你得到了整合，你开始归于中心。
Lieh Tzu says it
... GETS HIM INTO DIFFICULTIES. THE ONLY MOTIVE OF AN INNKEEPER IS TO SELL HIS RICE AND SOUP, AND INCREASE HIS EARNINGS. HIS PROFITS ARE MEAGRE, AND THE CONSIDERATIONS WHICH SWAY HIM HAVE LITTLE WEIGHT. IF MEN WITH SO LITTLE TO GAIN FROM ME VALUE ME SO HIGHLY AS A CUSTOMER, WILL IT NOT BE EVEN WORSE WITH THE LORD OF TEN THOUSAND CHARIOTS WHO HAS WORN OUT HIS BODY AND DRAINED HIS KNOWLEDGE IN STATE AFFAIRS? THE PRINCE OF CH'I WILL APPOINT ME TO SOME OFFICE AND INSIST THAT I FILL IT EFFICIENTLY. THIS IS WHAT ALARMED ME.'
... Really a man of understanding. He says 'If I go to the capital and the king comes to know about me, I am bound to be in trouble. He will appoint me; he may make me a prime minister, a minister. He will certainly get hold of me. If ordinary people like an innkeeper, who has nothing much to gain from me, become so much impressed, then what about the great king, the lord of ten thousand chariots, who has wasted his energy in state affairs, who has lost his soul in the world, who is really poor as far as the inner integrity is concerned? If I come in contact with him, he will immediately take hold of me; he will say "You come here. You serve the kingdom, you serve the state." And I will be in difficulty. That's why I became alarmed.'
Look at the beautiful understanding of Lieh Tzu. He is still a disciple, but has great insight. One should avoid ambition, one should avoid any possibilities where one can get into unnecessary troubles.
'AN EXCELLENT WAY TO LOOK AT IT! BUT EVEN IF YOU STAY, OTHER MEN WILL LAY RESPONSIBILITIES ON YOU' said the old man.
One thing more before we go deeper into this parable: When your energies ooze out and you are not yet centred, you will certainly become a man of great influence, but your presence will be a violence to others, an aggression. Even if you are non-violent you will do violence to people.
The same thing happened in the case of Mahatma Gandhi. He believed in non-violence, but his presence was very violent. All those who lived around him were very much pressed upon. For small things he would press them too much. For small flaws, human flaws, human limitations. he would create much fuss. He would very easily go on a fast; if a disciple did something wrong, he would go on a fast. Now this looks very nonviolent -- he was not doing anything to the disciple -- but look deeply, he was doing. doing in a very subtle way: he would go on a fast.
When you are on a fast, more energy comes out of you than at any other time -- that's why people who fast become very, very influential. And when you are fasting for a particular person.... For example, somebody had been found smoking a cigarette -- now this was not allowed, or somebody had been found enjoying a cup of tea -- now this was not allowed... Gandhi would go on a fast. And the disciple would certainly start feeling very, very guilty: Gandhi was suffering for him he would not eat for three days. A disciple fell in love with a woman and Gandhi fasted because this was not allowed. And the disciple was no ordinary disciple, he was his secretary, so it created much fuss, great controversy. He should have told him why he lied -- not that he had really lied, the only thing was that he had not declared it -- but why should he have kept it secret? It should have been made public. He accepted that it was wrong: he asked to be forgiven, but it could not be forgiven so easily... Gandhi fasted.
Now, what would the situation be for the disciple? For three days Gandhi fasted. The disciple could not sleep, he cried and wept, and he would go again and again, he would say 'I am sorry, forgive me.' And Gandhi would say 'I am not doing anything to you. I am doing it to myself.' And he would say 'You are not at fault.' Look at his logic: he would say 'I must be at fault, because if the Master is right, the disciple has to be right. Then something must be wrong in me, so I am purifying my soul.' Now this is very violent; it is better to hit a person with a sword. This is more violent: you are pressing his heart with a subtle sword.
In the name of non-violence much violence can be done to people. In the name of love much violence can be done to people. You all know. Parents go on doing violence to their children in the name of love.
They say '... because we love you.' They go on making them feel guilty, they go on torturing them in subtle ways, in a thousand and one ways: and they are always doing it for you, for your own good.
'Remember, Tao says: IN ANY WAY, the desire to impress the other, the desire to change the other, the desire to do good to the other, is violence. There should be no desire. And this is the beauty -- when you don't desire to help the other, others are helped. And when you don't desire to impress them, they learn out of their own insight. They are never pressed. They are transformed, but not because you want to transform them. Your simple presence with no pressure is a great transforming force.
The old man said
'AN EXCELLENT WAY TO LOOK AT IT! BUT EVEN IF YOU STAY, OTHER MEN WILL LAY RESPONSIBILITIES ON YOU.'
'Beware of it! If you don't go to the capital it doesn't make much difference. Even if you stay home, other people are going to lay their responsibilities on you.'
NOT LONG AFTERWARDS, WHEN PO-HUN WU-JEN WENT TO CALL ON HIM, LIEH TZU'S PORCH WAS FULL OF THE SHOES OF VISITORS. PO-HUN WU-JEN STOOD FACING NORTH; HE LEANED ON HIS UPRIGHT STAFF AND WRINKLED HIS CHEEK AGAINST IT. AFTER STANDING THERE FOR A WHILE, HE LEFT WITHOUT SPEAKING. THE DOORKEEPER TOLD LIEH TZU. LIEH TZU RAN OUT BAREFOOT HOLDING HIS SHOES IN HIS HANDS AND CAUGHT UP WITH HIM AT THE GATE.
'NOW THAT YOU HAVE COME, MASTER' HE SAID 'AREN'T YOU EVEN GOING TO GIVE ME MY MEDICINE?'
This is called 'medicine' in the Taoist circles -- when a Master gives his presence to you. It is medicinal; his presence is therapeutic, his presence is a healing force. Just by being in close contact with him, just being in front of him, a great healing happens. This is called 'The medicine the Master gives'.
The word 'medicine' comes from the same root as 'meditation'. Both come from the same root -- that's very good; both have something in common. 'Medicine', 'meditation', both come from a root which means to take care -- a caring, loving care. Medicine takes care of your body, meditation takes care of your soul.
Certainly the Master is a physician, Buddha used to call himself 'the physician'. When people would come and ask him great philosophical questions he would simply put them aside and he would say 'Don't talk nonsense. I am not a philosopher, I am a physician.' Nanak also used to say 'I am a VAIDYA, I am a physician. I don't answer questions, I treat people. I am not concerned about their questions, I am concerned with their illnesses, with their disease.'
In Taoist circles the presence of the Master is called 'medicine', 'the medicine'. You cannot find a more medicinal energy anywhere else. Whenever a man becomes enlightened his surrounding is therapeutic. Just being in close contact with him you will be healed. Not that he will do something -- no, a Master never does anything: he has forgotten all doing. But because he is a non-doer healing happens, because he is a nobody he gives you space: in that very space you become integrated, you become centred.
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