除非人到达超越的境界，否则他必须被供以玩具和糖棒，他必须被供以虚假的意义。
就在前几天，我偶然看到一个美国汽车的广告，广告里面有一辆车，车子上方写着：某些值得信赖的东西。
人从来没有堕落到这么低！某些值得信赖的东西……你信赖一辆车？是的，人们信赖——人们信赖他们的房子，人们信赖他们的车子，人们信赖他们的银行存款。如果你向四周看，你会感到惊讶，神已经消失了，但是信赖还没有消失，神已经不在那里，现在有的是凯迪拉克或林肯的车子！神已经消失了，但是人已经创造出新的神——斯大林和毛泽东。神已经消失了，而人已经创造出新的神——电影明星。
这是人类意识史上的第一次，人堕落到这么低，即使有时候你记住神，他也只是一个空洞的字。或许当你痛苦的时候，或许当你遇到挫折的时候，你会使用神，好象神是阿司匹林，那就是“所谓的宗教”使人相信的：他们说每天服用三次神，你就不会感到任何痛苦！神不是阿司匹林，神不是止痛剂，不是每当你在痛苦的时候，你才记住神。
有一些人习惯性的记住神，另有一些人职业性的记住神。一个教士——他职业性的记住神，他跟神没有关系，他拿钱办事，他已经变得很熟练。有一些人习惯性的记住，有一些人职业性的记住，但是似乎没有人在深爱当中记住神。有一些人，当他们不幸的时候，他们求助于他的名字，当他们喜悦或庆祝的时候，他们就忘掉他，但那是记住神最好的时刻，因为唯有当你快乐、无限快乐的时候，才是你接近神的时候。当你不幸的时候，你离神离得很远，当你不幸的时候，你是封闭的，当你快乐的时候，你是敞开的、流动的，你可以抓住神的手。
所以你是习惯性的记住，因为你从小孩子的时候就被教导，它已经变成一种习惯，就好象抽烟一样，如果你抽烟，你不会觉得很享受，如果你每天早上、每天晚上都记住神，你不会达成什么东西，因为那个记忆不是来自内心，只是语言上的、心理上的、机械式的记忆，但是如果你不记住，你会开始觉得失去了某些东西，它已经变成一个仪式。
小心你将神变成一个仪式，小心你将它变成职业性的。
我听过一个非常有名的故事：
这个故事是关于一个伟大的瑜珈行者，他非常有名，国王答应他，如果他能够进入很深的三摩地而且留在地底下一年，国王要给他全国最好的马作为报偿，国王知道那个瑜珈行者对马很怜惜，他是一个马的伟大爱人。
那个瑜珈行者同意，他被活埋了一年，但是就在那一年当中，那个国王被推翻了，没有人记得把那个瑜珈行者挖出来。
大约十年之后，有一个人想起来：那个瑜珈行者到底怎么了？新的国王派一些人去把他找出来，那个瑜珈行者被挖出来，他仍然处于深深的恍惚之中，他们将先前约好的咒语在他的耳边低语，他就被唤醒了，他被唤醒后的第一句话是：我的马在哪里？
经过十年静静地被埋在地下，但是头脑根本没有改变——“我的马在哪里？”这个人真的是在恍惚之中、在三摩地之中吗？他是在想神吗？他一定是在想那匹马，但是他在职业上很熟练、很有技巧，他一定学会了如何停止呼吸、如何进入一种死的技巧，但那是技术性的。
在这样深深的宁静当中停留了十年，头脑一点都没有改变！就好象这十年没有经过一样，如果你技术性地记住神，如果你职业性地记住神，习惯性地、机械性地记住神，那么没有东西会发生。
所有的事都可能，但是所有的可能性都要经过心，因此这部经的名字叫做“心经”。
除非你用很大的爱、很大的投入、很大的承诺、真诚、真实、用你整个人去做某些事，否则没有什么事会发生。
对某些人来讲，宗教就好象一只假义肢，它既没有温暖，也没有生命，虽然它帮助他们一跛一拐地行走，但是它从来没有变成他们的一部分，它只是每天都必须被装上去。
记住，这种事会发生在地球上千千万万的人身上，这种事也可能发生在你身上，不要制造义肢，让真正的四肢在你里面成长，唯有如此，你的人生才会有温暖，唯有如此，你的人生才会有快乐，不是一个嘴唇上虚假的微笑，不是你装出来的一种假快乐，不是一副假面具，而是真实的存在。平常你一直带着一些东西，某人带着一种漂亮的微笑，某人带着一个非常慈悲的脸，某人带着一种非常非常爱别人的个性，但是这些就好象穿在你身上的衣服，在你的内在深处，你还是一样。
这些经文可以变成一个革命。
刚开始的第一件事总是那个问题：“我是谁？”一个人必须继续问，当你首先问：我是谁？慕拉达会回答：你是一个身体！多么无意义的问题！根本不需要问，你已经知道。然后第二个会说：你是性意念。第三个会说：你是一个追求权力的旅程，一个自我。以及诸如此类的话等等。
记住，唯有当没有回答再来临的时候才可以停止，在这之前是不行的，如果还有一些回答来临说：“你是这个，你是那个”，那么你要了解，某个中心还在提供给你答案。当所有六个中心都被超越，所有它们的回答都被取消，而你继续问：我是谁？你的问题在你自己里面回响：我是谁？然后，只有宁静，没有回答从任何地方、任何角落升起，你完全在现在、完全宁静，甚至没有一个震动在问：我是谁？而只有宁静，那么就有一个奇迹会发生：你甚至无法陈述问题，因为回答已经变得荒谬。
首先回答消失，然后问题也消失，因为它们只能够一起存在，它们就好象一个钱币的两面，如果一面没有了，另一面也无法保留。首先回答消失，然后问题也消失，随着问题和回答的消失，你会了解：那是超越的。你知道，但是你说不出来；你知道，但是你无法把它讲清楚，从你的存在，你知道你是谁，但是它无法被化成语言，它是一个活的知识，不是经典，它不是借来的，不是来自别人的，它是从你里面升起的。
随着这个升起，你就变成一个佛，然后你就开始笑，因为你知道，打从一开始，你就是一个佛，你只是从来没有看那么深，你在你的本性外面绕着跑，从来没有回到家。
哲学家叔本华在一条寂寞的街道上行走，埋首于他的思想，他无意中撞上另外一个行人，那个行人因为那个冲撞以及那个哲学家很明显的不关心，就很生气地大叫：“好啊！你以为你是谁？”
仍然迷失在他的思想里，那个哲学家说：我是谁？我多么希望我知道！
没有人知道。
当你知道“我不知道我是谁”，这个旅程就开始了。
I have heard a very famous story:
The story is about one great yogi, very famous, who was promised by a king that if he could go into deep samadhi and remain under the earth for one year, the king would give him the best horse in the kingdom as a reward. The king knew that the yogi had a soft heart for horses, he was a great lover of horses.
The yogi agreed; he was buried alive for a year. But in the course of the year the kingdom was overthrown and nobody remembered to dig up the yogi.
About ten years later someone remembered: "What happened to the yogi?" The king sent a few people to find out. The yogi was dug up; he was still in his deep trance. A previously-agreed-to mantra was whispered in his ear and he was roused, and the first thing he said was, "Where is my horse?"
After ten years of remaining in silence underneath the earth... but the mind has not changed at all -- "Where is my horse?" Was this man really in trance, in samadhi? Was he thinking about God? He must have been thinking about the horse. But he was professionally proficient, skillful. He must have learned the technique of how to stop the breathing and how to go into a kind of death -- but it was technical.
Remaining ten years in such deep silence, and the mind has not changed a little bit! It is exactly the same as if these ten years had not passed by. If you technically remember God, if you professionally remember God, habitually, mechanically remember God, then nothing is going to happen. All is possible, but all possibilities go through the heart. Hence the name of this scripture: The Heart Sutra.
Unless you do something with great love, with great involvement, with great commitment, with sincerity, with authenticity, with your total being, nothing is going to happen.
For some people religion is like an artificial limb: it has neither warmth nor life. And although it helps them to stumble along it never becomes part of them; it must be strapped on each day.
Remember, this has happened to millions of people on the earth, this can happen to you too. Don't create an artificial limb, let real limbs grow in you. Only then will your life have a warmth, only then will your life have joy -- not a false smile on the lips, not a pseudo kind of happiness that you pretend to, not a mask, but in reality. Ordinarily you go on wearing things: somebody wears a beautiful smile, somebody wears a very compassionate face, somebody wears a very, very loving personality -- but these are like clothes that you put on yourself. Deep down you remain the same.
These sutras can become a revolution.
The first thing, the beginning, is always the question, "Who am I?" And one has to go on asking. When first you ask, "Who am I?" the muladhar will answer, "You are a body! What nonsense! There is no need to ask, you know it already." Then the second will say, "You are sexuality." Then the third will say, "You are a power-trip, an ego" -- and so on and so forth.
Remember, you have to stop only when there is no answer coming, not before it. If some answer is coming that, "You are this, you are this," then know well that some center is providing you with an answer. When all the six centers have been crossed and all their answers canceled, you go on asking, "Who am I?" and no answer comes from anywhere, it is utter silence. Your question resounds in yourself: "Who am I?" and there is silence, no answer arises from anywhere, from any corner. You are absolutely present, absolutely silent, and there is not even a vibration. "Who am I?" -- and only silence. Then a miracle happens: you cannot even formulate the question. Answers have become absurd; then finally the question also becomes absurd.
First answers disappear, then the question also disappears -- because they can live only together. They are like two sides of a coin -- if one side has gone, the other cannot be retained. First answers disappear, then the question disappears. And with the disappearance of question and answer, you come to realize: that is transcendental. You know, yet you cannot say; you know, yet you cannot be articulate about it. You know from your very being who you are, but it cannot be verbalized. It is life-knowledge; it is not scriptural, it is not borrowed, it is not from others. It has arisen in you.
And with this arising, you are a Buddha. And then you start laughing because you come to know that you have been a Buddha from the very beginning; you had just never looked so deep. You were running around and around outside your being, you had never come home.
The philosopher, Arthur Schopenhauer, was walking down a lonely street. Buried in thought, he accidentally bumped into another pedestrian. Angered by the jolt and the apparent unconcern of the philosopher, the pedestrian shouted, "Well! Who do you think you are?"
Still lost in thought the philosopher said, "Who am I? How I wish I knew."
Nobody knows.
Knowing this -- that I don't know who I am -- the journey starts.
you can ride on that cloud of harmony and go far away from your ordinary reality. Yoga can comprehend all that; that is the sixth.
And the seventh is transcendental: Tantra, Tao, Zen. Buddha's attitude is of the seventh -- pragyaparamita. It means wisdom that is transcendental, wisdom that comes to you only when all the bodies have been crossed and you have become just a pure awareness, just a witness, pure subjectivity.
Unless man reaches to the transcendental, man will have to be provided with toys, sugar sticks. He will have to be provided with false meanings.
Just the other day I came across an American car advertisement. It says -- with a beautiful car -- on top of the car it says: Something to believe in.
Man has never fallen so low. Something to believe in! You believe in a car? Yes, people believe -- people believe in their houses, people believe in their cars, people believe in their bank balances. If you look around you will be surprised -- God has disappeared, but belief has not disappeared. God is no longer there: now there is a Cadillac or a Lincoln! God has disappeared but man has created new gods -- Stalin, Mao. God has disappeared and man has created new gods -- movie stars.
This is for the first time in the history of human consciousness that man has fallen so low. And even if sometimes you remember God, it is just an empty word. Maybe when you are in pain, maybe when you are frustrated, then you use God -- as if God is aspirin. That's what the so-called religions have made you believe: they say, "Take God three times a day and you won't feel any pain!" So whenever you are in pain you remember God. God is not an aspirin, God is not a painkiller.
A few people remember God habitually, a few others remember God professionally. A priest -- he remembers professionally. He has nothing to do with God, he is paid for it. He has become proficient. A few people remember habitually, a few professionally, but nobody seems to remember God in deep love. A few people invoke his name when they are miserable; nobody remembers him when they are in joy, celebrating. And that is the right moment to remember -- because only when you are joyous, immensely joyous, are you close to God. When you are in misery you are far away, when you are in misery you are closed. When you are happy you are open, flowing; you can hold God's hand.
So either you remember habitually, because you have been taught from the very childhood -- it has become a kind of habit, like smoking. If you smoke you don't enjoy much; if you don't smoke you feel you are missing something. If you remember God every morning, every evening, nothing is attained, because the remembrance is not of the heart -- just verbal, mental, mechanical. But if you don't remember you start feeling something is missing. It has become a ritual. Beware of making God a ritual, and beware of becoming professional about it.
👇延申阅读👇
@保持归于你自己的中心，不要允许你自己被别人的意见所操纵，不要堕落到别人的水平！
❤️奥秘之书❤️
