奥修引述疯子和神秘主义者

奥修引述疯子

1. 可能不是所有的疯子都是神秘主义者, 但所有的神秘主义者都疯了. 通过'疯狂’ 我的意思是他们已经超越了头脑. 疯子可能已经失去理智, 神秘主义者可能已经超越了头脑, 但有一件事是相似的 — 两者都不在他们的脑海中. 原始社会连疯子都受尊重, 非常受尊重. 如果他决定生气, 没关系. 社会照顾他的食物, 为了他的庇护所. 社会爱他, 喜欢他的疯狂. 社会没有固定的规则; 那么没有人会自杀，因为自由仍然完好无损.
2. 疯子和神秘主义者有相似之处. 这种相似是因为两者都出乎意料. 疯子跌倒在它下面, 神秘主义者已经超越了它. 玄学也有方法狂; 他的疯狂是有方法的. 疯子简直跌倒了. 我不是说变得疯狂. 我是说成为神秘主义者. 神秘主义者和疯子一样快乐，和理智一样清醒. 神秘主义者是合理的, 更合理, 比所谓的理性主义者, and yet so happy, just like mad people. The mystic has the most beautiful synthesis. He is in a harmony. He has all that a reasonable man has. He has both. He is complete. He is whole.
3. Only saints and madmen are joyous for no reason at all. That’s why there is a similarity between mad people and saints, a little similarity, an overlapping. Their boundaries overlap. Both are very different: the saint is aware, the madman is absolutely unaware. But one thing is certain: both are happy for no reason at all. 疯子之所以快乐，是因为他不知道如何不快乐; 他是如此无意识，以至于他无法制造痛苦. 要制造痛苦，你需要一点意识. 圣人很高兴，因为他非常清楚; 他怎么能制造苦难? 当你充分意识到你为自己创造幸福, 你成为你快乐的源泉.
4. 许多神秘主义者被称为疯子. 他们在某种意义上. 全世界都认为他们疯了, 因为他们追随着世人眼中完全荒谬的东西. 世界积累金钱, 世界正在寻求越来越多的权力和声望, 他们根本不关心这些伟大的事情. 世界想要拥有和拥有的越来越多. 并且有些人并不担心拥有越来越多的. 当然他们看起来很生气. 他们的名字没有任何东西… 记住第欧根尼, 一无所有, 但还是比亚历山大大帝幸福, 非常高兴. 连亚历山大大帝都嫉妒过. 据说他对第欧根尼说, “如果下次我必须来到这个世界, 我会问上帝, ‘这一次请让我第欧根尼. 我不想再次成为亚历山大大帝。”‘ 一定是非常嫉妒第欧根尼, 赤裸裸的疯子.
5. 商人就是商人. 他的整个人生观都是商人的. 什么都不好, 没什么不好; 没有什么是美丽的, 没有什么是丑陋的. 决定权的是你. 在印度，我们有一个称为 PARAMAHANSA 的意识阶段. Paramahansa 的状态意味着没有分裂的状态 — when ugly and beautiful, clean and dirty, 好和坏, both are alike. You can find a paramahansa eating, sitting by the side of the road — the gutter is overflowing, the dogs are running around him. Or even the dogs also eating from the same bowl! Very difficult — very difficult for the mind to understand. 头脑会说 “What type of man is this? How dirty!” But you don’t know the state of a paramahansa. Don’t condemn, don’t be in such haste. There is a state of consciousness where divisions disappear, 当心完全放下时. 那么一个人只是生活在与存在的一体中. 但, 我不是告诉你要成为帕玛罕萨斯 — 记住. 你不能成为一个帕拉玛罕萨; 它落在你身上. 如果你想成为一名帕拉玛罕萨, 你只会发疯. 我不是说要放弃区别. 我是说变得越来越意识到所以有一天区别消失了. 你可以在没有意识到的情况下放弃区别 — 那你就是个疯子, 不是帕拉玛罕萨. 有时帕拉玛汉萨和疯子看起来很像.
6. It has happened many times. Sometimes through accident people have come to know the divine and feel the divine. But then they go mad because they are not disciplined to receive such a great phenomenon. They are not ready. They are so small, and such a great ocean falls in them. This has happened. In the Sufi system they call such persons madmen of the God — masts, they call. Many people, sometimes without discipline — through some accident, through some Master, through the grace of some Master or just through the presence of some Master — get tuned. Their whole mechanism is not ready, but a part starts functioning. Then they are out of order. Then you will feel they are mad, because they will start saying things which look irrelevant. And they can also feel that they are irrelevant, but they cannot do anything. Something has begun in them; they cannot stop it. They feel a certain happiness. That’s why they are called masts, the happy ones. But they are not Buddhalike, they are not enlightened. And it is said that for masts, for these happy ones who have gone mad, a very great Master is needed because now they cannot do anything with themselves. They are just in confusion — happily in it, but they are a mess. They cannot do anything on their own. In old days, great Sufi Masters will move all around the earth. Whenever they will hear that somewhere a mast is, a madman is, they will go and they will just help that man to get tuned. In this century only Meher Baba has done that work — a great work of its own type, a rare work. Continuously, for many years, he was traveling all over India, and the places he was visiting were madhouses, because in madhouses many masts are living. But you cannot make any distinction, who is mad and who is mast; they both are mad. Who is really mad and who is mad just because of a divine accident — because of some tuning that has happened through some accident!
7. Many masts are there. Meher Baba traveled and he will live in madhouses, and he will help and serve the masts, the mad ones. And many of them came out of their madness and started their journey toward enlightenment. In the West many people are in madhouses, mad asylums, many who don’t need any psychiatric help because psychiatrists can only make them again normal. They need the help of someone who is enlightened, not a psychiatrist, because they are not ill. 或者, if they are ill, they are ill by a divine disease. Your health is nothing before that illness. That illness is better — worth losing all your “健康”. Discipline is needed. In India this phenomenon has not been so great as it has been in Mohammedan countries. That’s why Sufis have special methods to help these mast people, the mad people of the God.
8. Meher Baba is not part of history. Nobody has tried to see the great experiment that he did. He travelled all over the country to catch hold of all kinds of majzubs, madmen, because they are just very close to God. Only one thing is needed: somebody is needed who can shake them back to their sanity. Then they can become great Masters. Just a little sanity will be needed; then their madness will have a method in it. 现在他们只是疯了，没有任何方法; 他们帮不上忙. 跟随他们可能很危险, 危险的. 跟随他们, 你只会跟随你自己，因为他们永远不会给你任何线索. 不管他们会说什么, 如果你遵循它, 会让你误入歧途. 它会让你陷入深深的陷阱, 因为他们不在他们的意识中; 他们已经沉溺在上帝里面，以至于他们喝醉了, 他们是酒鬼. 他们认识上帝，但他们无法将它与你联系起来. 他们不可能是大师. Each Master becomes a majzub before he becomes a Master — he goes through great madness — but all majzubs are not Masters. If a majzub dies as a majzub, he will attain to God but without helping anybody at all.
9. Many madmen in our mad asylums are suffering not from anything else but just from the primitive fears inside them which have erupted. The fears are there; the madmen are afraid, scared every moment of their lives. And we don’t yet know how to allow those primitive fears to evaporate. If madmen can be helped to meditate on darkness, madness will disappear. But only in Japan do they work a little towards this. With their madmen they behave absolutely differently. If someone goes mad, psychotic or neurotic, the Japanese method is to allow him to live in isolation for three weeks or for six weeks, as the case may need. They just allow him to live in isolation. No doctor, no psychoanalyst goes to him. Food is supplied, his needs are taken care of, and he is left alone. In the night there is no light;in darkness he is alone — suffering of course, passing through many phases. Every care is taken, but no companionship is given to him. He has to face his own madness immediately and directly. And within three to six weeks, the madness starts disappearing. Nothing has been done really; he has simply been left alone. This is the only measure that has been taken.
10. You must have observed that neurotic people always force others to be attentive towards them. They will do anything if they can get the attention. In a Zen monastery they don’t give any attention, they remain indifferent. Nobody bothers and nobody thinks that he is mad, because if the whole group thinks that he is mad that thinking creates vibrations that help the madman to remain mad. For three weeks, four weeks, the mad man is allowed to be with himself. Needs are fulfilled but no attention is given, no special attention; indifference is maintained. Nobody thinks that he is mad. And within three or four weeks, the madman, remaining with himself, by and by gets better. 疯狂平息. 即使现在他们在禅宗寺院也这样做. 西方心理学家已经意识到这一事实. 许多人前往日本研究正在发生的事情, 他们简直惊呆了. 他们工作了多年，什么也没发生; 在禅宗寺院, 什么都不做, 疯子留给自己, 事情开始发生. 疯子需要隔离. 他们需要重新, 他们需要冷漠, 他们需要注意力不集中, 以及在他们心中升起的波浪, 紧张局势, 简单地溶解和消失. After the fourth week the man is ready to leave the monastery. He thanks the people there, the abbot and others, and leaves. He is completely okay.
11. Below your reason there is a vast continent of irrationality. The animals exist there, the vegetables exist there, rocks exist there — the whole past. That is the real meaning of the theory that you have been incarnated in many ways. There have been eighty-four thousand YONIS — YOU have lived eighty-four thousand lives on different planes. Some day you were like a rock — something of it is still carried in your unconscious. Some day you were a plant; something of it is still carried; the flower and the thorn, both. Some day you were like a dog and some day you were a tiger and some day you were a fox. And all that is carried — piled upon each other, 孩子得不到氧气. Whenever you lose your rational, the irrational comes up and takes possession of you. Above it, again there is the superconscious. That too is irrational. There God is hidden. Below is the animal, above is God. If you fall below humanity you become animal, if you go above humanity you become divine. People are afraid of the irrational because they know only one kind of irrational — that which is below. And all great religions teach the irrational which is above. You have to go higher than yourself. You have to drop your logic. When you meditate, again that happens. When you are angry then too it happens, then too you are below reason. When you are meditating you are above reason — but you go beyond reason in both the ways. When a man is mad he is below reason. And when a man becomes a saint he is above reason. That’s why saints and madmen look a little alike — something similar. One thing at least: they both are not in their rational minds. Below reason is a vast continent of irreason. And above reason is the whole sky of divinity, the infinite sky of divinity.
12. Children or madmen or sages laugh and weep together. That’s why sages look close to madmen and madmen look close to sages. A few things are similar. A madman can laugh and weep because he does not bother about logic. There is no need for him to think whether it is okay to laugh and weep together. He does not bother about categories, 师, false boundaries and definitions.
13. A madman sometimes can have glimpses which the rational man cannot have because the madman has stepped out of the mechanism of mind; of course on the wrong side, from the back door, but still he is out of the mind. 即使从后门，他也能瞥见一些从不走出屋子的人所无法看到的。. 他当然没有幸运到从前门来: 这需要付出巨大的努力. 疯狂是一种病. 它发生在你身上 — 你不必努力生气. 这是一种病，是可以治愈的. 开悟是通过巨大的觉知和艰苦的努力而发生的. 开悟是至高无上的健康.
14. 神经质有成为领导者的倾向. 阿道夫·希特勒是个神经病, and became one of the greatest leaders of human history. He was a madman, but madmen have a few qualities in them which no sane man can ever have: they compete, and they compete with their total energy, and they compete madly. Because they are so mad, they don’t think, they act. While the sane person thinks, the mad person acts. The sane person goes on thinking and the mad person has already reached and acted and done. The sane person thinks of consequences, the mad person thinks nothing — he simply rushes in.
15. Germany was the country of the professors, scholars, great scholars, great professors, logicians, philosophers — 康德, 黑格尔, Schiller, Marx, Feuerbach — the country of the best minds, but a Hitler, just a madman, could befool them. Madmen can befool you very easily, because they are obsessed with their ideas, they go on repeating. They won’t listen to you, they are fanatic; they are not worried about what you will think, they will go on repeating, and through repetition it becomes a suggestion, a hypnosis. If somebody goes on repeating you are bound to believe it. Psychologists say that if you go on repeating others will believe, and by repeating constantly in the end you will also believe that it is true.
16. These are the two situations: either you are worried or you are ecstatic, and both cannot exist together. If you are ecstatic, you are madly ecstatic. If you are worried, you are madly worried. There are two types of madmen a madness that comes out of worries and a madness that comes out of being, overflowing being. 这是你的选择. 要么你就是一个忧心忡忡的疯子, 在某个精神科医生的沙发上, 否则你可以成为上帝的疯子, 像圣. 弗朗西斯或索桑. 那么你的整个人生就变成了一场舞蹈, 无限的狂喜, 持续不断的祝福, 并增加, 增加, 继续增加… 没有尽头. 它始于, 永无止境.
17. 看着牛的眼睛, 或进入猫或狗的眼睛 — 一切似乎都那么安静无声. 仿佛这一刻就是全部! 但是深入人心，你会发现一个疯子. 不是一个人而是一群人, not one but the whole madhouse inside. So many madmen shouting, desiring, asking and asking. And the desires are contradictory. If you fulfill one, necessarily the other becomes impossible to fulfill. If you fulfill the other, then something else becomes the problem. You cannot satisfy man! There is no communication between his parts. One hand wants to do one thing, another hand may want to destroy it. A part of you is constantly hankering for the past that is lost; another part is striving to reach to the future. How can you be at ease? How can you be at home? Listen sometimes to what goes on inside your mind.
18. 在东方, madmen have never suffered like they are suffering in the West. In the East they were valued, a madman was something special. The society took care of him, he was respected, because he has certain elements of the sage, certain elements of the child. He is different from the so-called society, 人们称它为爱，但它不应该被称为爱, 人们称它为爱，但它不应该被称为爱; he has fallen out of it. 当然, he has fallen down; a sage falls up, a madman falls down — that’s the difference — but both have fallen out. And they have similarities. Watch a madman, and then try to let your eyes become unfocused.
19. This is a method, a tantra method: to look into space, into the sky, WITHOUT SEEING; to look with an empty eye. Looking, yet not looking for something: just an empty look. Sometimes you see in a madman’s eyes an empty look — and madmen and sages are alike in certain things. A madman looks at your face, but you can see he is not looking at you. He just looks through you as if you are a glass thing, transparent; you are just in the way, he is not looking at you. And you are transparent for him: he looks beyond you, through you. He looks without looking AT you; the “在” is not present, he simply looks.
20. This imagination can function either as a hell or as heaven. You can use it to go completely insane. What has happened to madmen in the madhouses? They have used their imagination, and they have used it in such a way that they are engulfed by it. A madman may be sitting alone and he is talking to someone loudly. Not only he talks, he answers also. 他问, 他回答, 他也代表缺席的另一个人说话. 你可能认为他疯了, 但他是在和一个真实的人说话. 在他的想象中这个人是真实的, 他无法判断什么是想象的，什么是真实的.
21. 人被言语囚禁. 人类的全部问题是语言. 语言之下是动物的世界，语言之外是众神的世界. 两者之间是人的世界, 语言世界, 字 — 哲学, 经文, 理论, 意识形态. To fall below language is to become inhuman; to go beyond language is to become superhuman. That’s why sometimes the mystic almost looks like a madman. And vice versa: the madman also sometimes looks like a mystic, but the difference is great. The madman has fallen below language. He is no more part of humanity — he has slipped back, he has regressed. And the mystic has gone beyond humanity. He is also no more part of humanity, that is the similarity: both are no more part of humanity. But one has gone below, another has gone beyond; that is a great difference. So all mystics have something in them like the madman, and all madmen have something in them like the mystic. Jesus used to look like a madman to people. There still are psychoanalysts that go on writing that Jesus was neurotic… because they don’t understand the difference between the below and the beyond.
22. A madman can be in communication only with other madmen. A Buddha can commune only with other Buddhas; otherwise the gap is so big, unbridgeable. 只有当你处于完全沉默的状态时，你才能与幸福交流, 当你内在的一切都变得静止, 仿佛一切都消失了, 好像里面没有人. 当你的庙宇空无一人时，幸福就来了. 它满足你，也满足你. 在这里学会越来越沉默, 学会越来越安静. 享受寂静与宁静. 这些是为最终客人做的基本准备. 当你处于深深的沉默中时，你就有能力成为上帝的主人.
23. Deva的意思是神圣的, masti means intoxicated, drunk — drunk with the divine, intoxicated with god. Less than that won’t do; no half hearted effort is going to succeed. If one is mad for god, only then does god happen; it is only for madmen! People live in a lukewarm way, their whole life is lukewarm, so when they pray their prayer is also lukewarm; it reflects their whole style of life. When they love their love is lukewarm; and to live a lukewarm life is to drag a burden. One never comes to know the real mystery of it. The real mystery is encountered only when you have risked all, when you reach to the very end of your capacities, when you use your whole potential, when you come to the boundary of your being, to the optimum. On that boundary the meeting happens. The known starts dissolving into the unknown, the river meets the ocean. But that is possible only for those who are madly in love with god, madly in love with life!
24. That’s why I say that sannyas is something only for those people who are really courageous — for madmen only — because the price of admittance is nothing but your mind: the reason-dominated mind, the logic-dominated mind, the mathematically-dominated mind. When that is dropped prose is no more at the centre but poetry, purpose no more at the centre but play; money no more at the centre but meditation, power no more at the centre but simplicity, 非占有欲, a sheer joy of life, almost a madness…. To become a sannyasin is to almost become mad as far as the world is concerned. So you are entering into madness. But that madness is the only sanity there is!
25. Once in a while a conscious, wide-awake man is born, and those who are asleep cannot tolerate him. They lose their tempers and they kill him. We crucified Jesus Christ because he was awake. People in deep sleep cannot bear the presence of such a man. He is a symbol of disrespect to those who are not awake. Such men disturb our sleep, and so we give a cup of poison to a Socrates. We behave toward conscious, awakened men as madmen would were they to find a sane man in their midst.