心灵的力量
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
AI-translated. May contain errors. For accurate text, refer to the original English.
中文
因变成了果。因不是一回事，果不是作为结果而存在的另一回事。果始终是因的展开。因总是变成果。流行的观念是，果是某种独立于果之外的因的运作的结果。事实并非如此。果始终是因转化为另一种状态。
宇宙在本质上是同一的。异质性只是表象。在自然界中似乎存在不同的物质、不同的力量等等。但取两种不同的物质，比如一块玻璃和一块木头，将它们一起研磨得足够细，还原到不能再还原的程度，剩余的物质便呈现为同一的。一切物质在最终的分析中都是一。同一性是实体，是实在；异质性是一显现为多的表象，仿佛它们是多种不同的物质。那个"一"就是同一性；那个"一"显现为多就是异质性。
听觉、视觉、味觉等等，都是心处于不同活动状态。
一个房间的氛围可以被催眠，使得每个进入其中的人都会看到各种各样的景象——人和物体在空中飞行。
每个人都已经被催眠了。获得自由、认识自己真实本性的功夫，就在于去催眠化。
需要牢记的一件事是，我们并非在获得新的力量。我们已经拥有它们了。整个成长过程就是去催眠化。
心越纯净，就越容易控制。如果你想要控制心，就必须坚持心的纯净。不要贪求心的力量。放下它们。追求心之力量的人会被其所俘获。几乎所有渴望获得力量的人都会被力量所缠缚。
完美的道德就是完全控制心的全部。完全具有道德的人无事可做；他是自由的。完全具有道德的人不可能伤害任何事物或任何人。追求自由的人必须达到不杀生（Ahimsa）。没有人比达到了完美不杀生的人更强大。没有人能争斗，没有人能争吵——在他面前。是的，仅仅是他的存在，别无其他，就意味着和平，意味着爱，无论他身在何处。在他面前，没有人能愤怒或争斗。甚至那些动物，凶猛的动物，也会在他面前变得安宁。
我曾经认识一位瑜伽行者，一位非常老的人，独自住在地上的一个洞里。他所有的东西只是一两个锅来做饭。他吃得极少，几乎不穿什么，把大部分时间用于冥想。
对他来说，所有人都是一样的。他已经达到了不杀生的境界。他在一切事物中、在每一个人中、在每一只动物中所看到的，都是灵魂，都是宇宙之主。对他来说，每一个人和每一只动物都是"我的主"。他从不以任何其他方式称呼任何人或任何动物。有一天，一个小偷经过他那里，偷了他的一个锅。他看见了，就追了上去。追了很久。最后小偷因精疲力竭而不得不停下来，那位瑜伽行者跑到他面前，跪在他面前说："我的主，您光临寒舍，令我深感荣幸。请赏光收下另一个锅吧，它也是您的。"这位老人已经去世了。他对世间万物充满了爱。他会为一只蚂蚁而死。野兽们本能地知道这位老人是他们的朋友。蛇和凶猛的动物会走进他的洞穴与他同睡。它们都爱他，在他面前从不争斗。
永远不要谈论他人的过错，无论他们有多坏。那样做永远不会有任何收获。你谈论别人的过错，从不能帮助他；你伤害了他，同时也伤害了自己。
一切关于饮食、修行等等的规范都是好的，只要它们是对灵性追求的辅助，但它们本身不是目的，只是帮助手段。
永远不要因宗教而争吵。一切关于宗教的争吵和辩论仅仅表明灵性并不存在。宗教争吵总是关于外壳的。当纯洁、当灵性消退了，使灵魂干涸时，争吵就开始了，在此之前不会。
English
The cause becomes the effect. The cause is not one thing and the effect something else that exists as a result. The effect is always the cause worked out. Always, the cause becomes the effect. The popular idea is that the effect is the result of the operation of a cause which is something independent and aloof from the effect. This is not so. The effect is always the cause worked out into another condition.
The universe is really homogeneous. Heterogeneity is only in appearance. There seen to be different substances, different powers, etc. throughout nature. But take two different substances, say a piece of glass and a piece of wood, grind them up together fine enough, reduce them till there is nothing more to reduce, and the substance remaining appears homogeneous. All substances in the last analysis are one. Homogeneity is the substance, the reality; heterogeneity is the appearance of many things as though they were many substances. The One is homogeneity; the appearance of the One as many is heterogeneity.
Hearing, seeing, or tasting, etc. is the mind in different states of action.
The atmosphere of a room may be hypnotised so that everybody who enters it will see all sorts of things—men and objects flying through the air.
Everybody is hypnotised already. The work of attaining freedom, of realising one's real nature, consists in de-hypnotisation.
One thing to be remembered is that we are not gaining powers at all. We have them already. The whole process of growth is de-hypnotisation.
The purer the mind, the easier it is to control. Purity of the mind must be insisted upon if you would control it. Do not think covetously about mere mental powers. Let them go. One who seeks the powers of the mind succumbs to them. Almost all who desire powers become ensnared by them.
Perfect morality is the all in all of complete control over mind. The man who is perfectly moral has nothing more to do; he is free. The man who is perfectly moral cannot possibly hurt anything or anybody. Non-injuring has to be attained by him who would be free. No one is more powerful than he who has attained perfect non-injuring. No one could fight, no one could quarrel, in his presence. Yes, his very presence, and nothing else, means peace, means love wherever he may be. Nobody could be angry or fight in his presence. Even the animals, ferocious animals, would be peaceful before him.
I once knew a Yogi, a very old man, who lived in a hole in the ground all by himself. All he had was a pan or two to cook his meals in. He ate very little, and wore scarcely anything, and spent most of his time meditating.
With him all people were alike. He had attained to non-injuring. What he saw in everything, in every person, in every animal, was the Soul, the Lord of the Universe. With him, every person and every animal was "my Lord". He never addressed any person or animal in any other way. Well, one day a thief came his way and stole one of his pans. He saw him and ran after him. The chase was a long one. At last the thief from exhaustion had to stop, and the Yogi, running up to him, fell on his knees before him and said, "My Lord, you do me a great honour to come my way. Do me the honour to accept the other pan. It is also yours." This old man is dead now. He was full of love for everything in the world. He would have died for an ant. Wild animals instinctively knew this old man to be their friend. Snakes and ferocious animals would go into his hold and sleep with him. They all loved him and never fought in his presence.
Never talk about the faults of others, no matter how bad they may be. Nothing is ever gained by that. You never help one by talking about his fault; you do him an injury, and injure yourself as well.
All regulations in eating, practising, etc., are all right so long as they are complementary to a spiritual aspiration, but they are not ends in themselves; they are only helps.
Never quarrel about religion. All quarrels and disputation concerning religion simply show that spirituality is not present. Religious quarrels are always over the husks. When purity, when spirituality goes, leaving the soul dry, quarrels begin, and not before.
## Footnotes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。