Wednesday, October 23, 2013

Gravity - Movie



陶傑‧大宇無疆

3D電影拍到“少年Pi的奇幻漂流”,以為已經到頂了,豈知在燦爛熱鬧的盡處,反過來,用3D表達人在太空的極度孤絕,卻忽然幻開另境,開拓了另一個魔幻世界。
這一次由太空回望地球:一人、一舟、一個水藍的星球。李賀的詩境:“黃塵清水三山下,更變千年如走馬。遙望齊州九點煙,一泓海水杯中瀉”,讀過唐詩,看大美帝國的3D太空片,別有一番心得,這是做一個國際公民的樂趣。
電影只有一個女主角,天王巨星佐治古尼其實是大配角。但是不要緊,太空其實才是戲的主角。美國人用3D表現出宇宙的博大無垠,以及人的幼稚渺小,寄蜉蝣於天地,渺滄海之一粟,若有一點老莊的修為,看這齣戲,會很感動――中國古老的文化,用現代的IT,表述得很蒼涼。
最後女英雄當然化險為夷,從蒼空萬里的太空艙乘降落傘,下墜海洋。這一跌墮,是繼《2001太空漫遊》著名的猩猩向天空拋骨頭、跌下來變成了太空船著名一幕,最有張力的一場――女主角挾人類科技文明的巨重,沉下大海,水底卻有一隻青蛙徐徐向上游。這一升一沉,反諷的力量巨大無匹:人類以為自己是機關算盡的萬物之皇?行到水窮處,人類不如一隻自在的靈蛙。這隻青蛙是戲里的神來點睛之筆,令人省思:原來一切挑戰,畢竟徒勞,上蒼造物,至高另有主宰的天機。
3D電影拍成這層境界,卻又是別有洞天。人家的創意,這才叫變生無限,背後除了科技,還有基督教,還有博大的人文精神。真是很了不起的夢幻組合,沒有喧嘩,不喊口號,沒有哪個部門來領導主題思想,將東西方的哲理和美學融匯一體,最終獻給全人類。我們在戲院裡,想到了三生以外的空寂,六道以外的澄明,從九天的鴻濛,到千噚的滄海。(星洲日報/黃金冒險號‧作者:陶傑‧香港評論人)

Thursday, October 17, 2013

Dying Consciously ...






By Ram Dass

My view has evolved to seeing death — the moment of death — as a ceremony. If people are sitting with you to help as you are going through this dying ceremony, help them to see you as the soul you truly are, not as your ego. If they identify you as your ego, during the last part of this ceremony they will cling to you and pull you back instead of facilitating your transformation.
Sadhana, either a specific practice or your overall spiritual transformation, begins with you as an ego and evolves into your being a soul, who you really are. The ego is identified with the incarnation, which stops at the moment of death. The soul, on the other hand, has experienced many deaths. 
If you’ve done your sadhana fully, there will be no fear of death, and dying is just another moment. If you are to die consciously, there’s no time like the present to prepare. Here is a brief checklist of some of the ways to approach your own death:
• Live your life consciously and fully. Learn to identify with and be present in your soul, not your ego.
• Fill your heart with love. Turn your mind toward God, guru, Truth.
• Continue with all of your spiritual practices: meditation, mantra, kirtan, all forms of devotion.
• Be there for the death of your parents, loved ones, or beloved animals. Know that the presence of your loved ones will remain when you are quiet and bring them into your consciousness.
• Read about the deaths of great saints, lamas, and yogis like Ramana Maharshi.
• If there is pain at the time of death, try to remain as conscious as possible. Medication for pain offers some solace but dulls your awareness.
• To be peaceful at the time of your death, seek peace inside today.
Death is another moment. If you’re not peaceful today, you probably won’t be peaceful tomorrow. Sudden death is, in many ways, more difficult to work with spiritually than a gradual passing. If we are aware that death can happen at any moment, we start to work on ourselves more constantly, paying attention to the moment-to-moment content of our minds. If you practice being here now, being fully in the moment during your life, if you are living in that space, then the moment of death is just another moment.


Sunday, September 29, 2013

Cultivate the Awareness




One way to get free of attachment is to cultivate the witness consciousness, to become a neutral observer of your own life. The witness place inside you is simple awareness, the part of you that is aware of everything — just noticing, watching, not judging, just being present, being here now.
The witness is actually another level of consciousness. The witness coexists alongside your normal consciousness as another layer of awareness, as the part of you that is awakening. Humans have this unique ability to be in two states of consciousness at once. Witnessing yourself is like directing the beam of a flashlight back at itself. In any experience — sensory, emotional, or conceptual — there’s the experience, the sensory or emotional or thought data, and there’s your awareness of it. That’s the witness, the awareness, and you can cultivate that awareness in the garden of your being.
The witness is your awareness of your own thoughts, feelings, and emotions. Witnessing is like waking up in the morning and then looking in the mirror and noticing yourself — not judging or criticizing, just neutrally observing the quality of being awake. That process of stepping back takes you out of being submerged in your experiences and thoughts and sensory input and into self-awareness.
Along with that self-awareness comes the subtle joy of just being here, alive, enjoying being present in this moment. Eventually, floating in that subjective awareness, the objects of awareness dissolve, and you will come into the spiritual Self, the Atmān, which is pure consciousness, joy, compassion, the One.
The witness is your centering device. It guides the work you do on yourself. Once you understand that there is a place in you that is not attached, you can extricate yourself from attachments. Pretty much everything we notice in the universe is a reflection of our attachments.
Jesus warned us, “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt . . . For where your treasure is, there will your heart be also.” Desire creates your universe; that’s just the way it works.
So your first job is to work on yourself. The greatest thing you can do for another human being is to get your own house in order and find your true spiritual heart.
Excerpt from Ram Dass’ newly released book Polishing the Mirror: How to Live From Your Spiritual Heart 

Monday, August 19, 2013

God Smiles at You ....



A Smile from God --- Sri Ramana Maharshi

Albert Einstein and Tagore



“A problem cannot be solved by the same level of consciousness that created it.  We must change our consciousness in order to solve the problem."
                                                     Albert Einstein


"Everything comes to us that belongs to us if we create the capacity to receive it. Nirvana is not the blowing out of the candle,  it is the extinguishing of the flame  because day is come."
                                              Rabindranath Tagore



"The followers of different religions quarrel about Truth because they never have experienced it. Most of them don't even try to experience it; they are much happier to quarrelling, debating and fighting each other. The Truth is actually very simple: when individual self dies in the Heart, which is what happens if one successfully follows the quest, 'Who am I?', the Self alone remains, one without a second. That Self is Truth, the Self is God. What can be simpler than that? But people don't want simplicity, they want something  complicated so they can argue and fight over."

Sarada

“Know that the wondrous jnana vichara (Self-enquiry) is only for those who have attained purity of mind by softening and melting within. Without this softening and melting away of the mind, brought about by thinking of the feet of the Lord, the attachment to the “I” that adheres to the body will not cease to be.”


Sri Ramana Mahashi

Tuesday, August 13, 2013

Who is thinking? - David Godman




Question: I’m not clear how to make the best use of you as my teacher. I want to make the best use of my time here, but I’m not clear how I should use my time. What should I be doing that I am not doing at home?

Papaji: Take care of the purpose for which you have come. First, clarify your purpose. A relationship is not really necessary. That we can look after later. Purpose is the foremost, the most important thing.
When you are thirsty, you go to the river. Your purpose is to quench your thirst. It is not to ask the river what kind of relationship you have with it. You don’t need a relationship; you only need a purpose. You came here the day before yesterday and your purpose is to find out who you are. Find this out. Know who you are. If you first know who you are, then you will automatically know who I am.
So, your first priority is the question ‘Who am I?’ Once you have discovered that, you will know the real nature of all the other things and people that you see. First start with this question ‘Who am I?’ We started on this question the day before yesterday. You need to recognise yourself. Now, what was that question I asked you to ask?
Question: Who?

Papaji: Yes, what was the full question? 
Question: Who is thinking?


Papaji: Yes, this was the question I gave you. I told you to find the answer to this question. I asked you to return home to the Self through asking this question, and then to come back and tell me what you saw there.
Question: What do I see there?

Papaji: Yes, what do you see there? [There was a pause while Papaji wrote ‘who’ on a piece of paper and showed it to the questioner.] What do you see here?
Question: I see a word on a piece of paper.

Papaji: This simple word is your question.
Question: What do I see in here?

Papaji: Anywhere. Wherever the ‘who’ is. Your question is, ‘Who is thinking?’
Question: I can see the question.

Papaji: Can you see where the question comes from? Focus on this question and look to see where it arises from. Return back to the ‘who’. What do you see there?
Question: I see arising. I see things arising, one from another.

Papaji: Something arose that is the predicate. Now, what is the subject? Who is thinking? Return from this predicate of thinking and focus on the ‘who’. This is the finish. Now you are at the root, aren’t you? Find out who this ‘who’ is. What is its shape? What is the shape of this ‘who’? What is its form? How is it? What does it look like? [Long pause] What is happening?

Question: The question just arises out of nothing, out of emptiness, and disappears back into emptiness.

Papaji: That’s right. You say this question disappeared into the emptiness. The question was, ‘Who is thinking?’ For thinking you need a mind, don’t you? Now, the process of thinking has been arrested. It happened when you put the question, ‘Who is thinking?’ Now the process has been arrested. Then you said, very correctly, that the question disappears. That’s what you said. ‘There’s emptiness.’ What else do you say?
Question: It’s emptiness; just space.

Papaji: OK, it’s emptiness; it’s space. Emptiness is there; space is there. This is your inherent nature. You can call it presence or space or anything else. It is obstructed by desire and by thinking. It is always obstructed by desire. Emptiness is just the lack, the absence of thoughts and desires. When you have a burden on your shoulder, you are restless. Let us say that you are holding onto two hundred pounds and that you want to get rid of this trouble, this burden.
When you drop it, you have not gained anything. You have not attained some new state that was never there before. You have simply thrown something away that was troubling you and returned to your inherent nature, the inherent state that was there before you loaded yourself up with this weight.
This thinking process, this burden, is a desire that we always carry with us. I am showing you how to drop this unwanted burden. When you ask the question, ‘Who is thinking?’ you arrest the process of thinking and return back to your true nature, your inherent nature, your spontaneous nature, the pure source that is empty. This is your own nature, and this is what you are always. The mind does not enter there. Time does not enter. Death does not enter. Fear does not enter. This is your inherent, eternal nature. If you stay there, there will be no fear. If you step out of it, you step into samsara, manifestation, and there you are in trouble all the time. 

Thursday, August 8, 2013

鄭丁賢‧波斯商人‧華人廟宇‧世界觀



一個波斯裔商人之死,和一間華人廟宇有關;難以想像之外,也難免蒙上神秘色彩。
警方披露,波斯裔的阿馬銀行創辦人,胡先納加迪因為阻止吉隆坡觀音堂被拆除,土地被出售,而與人結怨;或許是阻礙了別人的財路,而被殺害。
胡先的華裔妻子是這間廟宇的理事,她本身也中鎗受傷。案情還未全面明朗,然而,從警方的發現,大致可歸納胡先之死有兩種可能原因,一是保護這間廟宇免因發展之名而被拆,二是阻止一宗非道德的交易。
如此推測,胡先很可能為了一個高尚的因由而犧牲。一個擁有財富、名聲和地位的穆斯林,卻為了一間華人的廟宇而失去生命;胡先納加迪究竟是甚麼人?
這是一個多麼引人探索的題目。
正好,胡先納加迪去年出版了他的自傳《海洋與山丘》(The Sea and The Hills),通過這本書,讓我發掘了他的世界。他是波斯裔(伊朗),在阿拉伯的巴林出生;父親是市場的菜販,每天收入少過一美元,生活窮苦。但是,回憶過去,他說,和父母一起生活的日子,是他一生最幸福的時光。
50年代,正值青年時期,他參加地下組織,反抗英國殖民地統治,結果被驅逐出境。當他流浪到黎巴嫩,在地中海的海岸,前途茫茫之際,碰上一個德國人。德國人問他對未來的期望,他說要到西方國家去學習;結果,德國人給了他旅費,並收留了他。
這建立了他的生命觀,當一道門關閉的時候,不要放棄,老天其實替你開啟了另一道門。
在德國,他學會金融投資的知識和竅門,在銀行界發展順利,還收購了瑞士一家製造水翼船的公司。在60年代,他已經發覺東亞才是世界經濟發展的重地,於是把業務搬到新加坡,做東南亞、香港、日本和韓國的生意。
70年代石油危機,阿拉伯國家成為暴發戶,他和大馬政府研商之後,引進資金,成立阿馬發展銀行。當胡先翁要設立伊斯蘭中心,他大力捐助,在吉隆坡成立這個研究中心和博物館。
當馬哈迪告訴他要在馬來西亞創辦一間像是牛津、劍橋水準的大學,他感動之餘,脫售手上的阿馬銀行股票,協助創建了國際伊斯蘭大學。他最後的心願,是準備成立納加迪基金,幫助貧苦兒童受教育;他從自己的身世和成長經驗,瞭解只有教育能夠改變人的命運,而腦力遠比財富重要。
有人問他,他是波斯血緣,阿拉伯出生,在德國成長,在馬來西亞成功;那他的歸屬究竟在哪裡?他回答:他屬於全世界
而他對大馬最為鍾情,因為這裡是多元種族,多元文化的國家,正是他理想的世界之所在。最終,他因一間華人廟宇而喪命吉隆坡,為不平凡的生命寫下一個離奇,也可能是高尚的句號。
這起事件,對今年的開齋節,或有特別的啟發。開齋節快樂!


Note:
On July 29th 2013, banker Hussain Ahmad Najadi was shot dead while his Malaysian wife Chong Mei Kuen, 49, sustained serious injuries when they were shot from close range at a parking lot, after leaving the Guan Yin Temple in Lorong Ceylon. A gunman who crept from behind, fired randomly at Hussain Ahmad, 75, and his 49-year-old wife at close range, killing the renowned banker on the spot near a car park.

Najadi sustained two shots in the chest while his wife was hit in the left hand and right leg in the 2pm incident.Initial police investigations revealed that the gunman was among three people who waited outside the temple for Hussain Ahmad, who was in a private discussion with a colleague involving a share transaction. The gunman, who wore sports attire, dark glasses and a cap, was believed to have escaped in a taxi together with his accomplices.

Motive behind the killing is still unknown which until this moment police have not made any arrest yet.

Wednesday, July 24, 2013

鄭丁賢‧固打和績效的世紀馬拉松




真假績效制和固打制的疑問,讓我想起朋友告訴我的一段歷史。60年代中,新加坡還是馬來西亞的一部份,人民行動黨的李光耀和巫統的馬哈迪曾經在國會進行激辯。當時,馬哈迪還是國會新科議員。他發言要求政府提供更多大學學額給馬來學生,讓他們接受大學教育。
他認為,一旦更多馬來學生從大學畢業,將可以培養馬來社會的精英,從而改變土著的社經地位。李光耀聽後站起來反對;他說,提供更多的學額,讓更多成績未達水平的學生進入大學,並不會提高整體的教育水平,而只會降低水準。而且,一旦學生不須要具備一定的資格,就可以進入大學,這將會養成依賴的心態。他認為,如果這一年馬來亞大學醫學系招生,沒有一個馬來學生能夠考進去,那並不是大問題。
重要的是,一旦馬來學生知道他們必須靠成績才能進入馬大醫科,他們就會加倍努力,和其它族群學生競爭。第二年,可能就會有一兩個馬來學生憑成績進入馬大醫科,再過幾年,有更多馬來子弟考進馬大醫科。
幾年下去,馬來族群再也無須靠固打和優惠,而是靠努力和實力進入大學;與此同時,大學也可以維持高水平,培養國家的精英。朋友熟讀建國初期歷史,有關資料可在國會檔案和李光耀演說集找到。
這場辯論,其實反映了兩種思維;一是巫統的土著特權和保護主義,另一則是人民行動黨的馬來西亞人的馬來西亞,以及績效主義。
接下來,馬來西亞和新加坡分道揚鑣。李光耀帶領新加坡退出馬來西亞,然後在島國推行他的績效主義。馬哈迪則是一鳴驚人,被視為馬來民族主義代表;之後出任教育部長,全力推行他的保護和扶助政策,推行固打制。擔任首相後,更是貫徹始終。
國內大學的土著學生人數節節上升,從60年代的少數,到如今在公立大學佔了絕大多數。李光耀和馬哈迪都完成了他們的主張,雖然是在不同的國家。
今天,QS全球頂尖大學排行榜中,新加坡國立大學世界排名第25,在亞洲排名第2(QS排行榜);馬來亞大學在全球排名156,亞洲排名33。而在泰晤士高等教育排行榜,新大全球第29,亞洲第2;馬來西亞沒有一所大學進入前500名(或許沒有加入評選)。
如果把這兩種思維,當作一場超級馬拉松,那麼,經過50年的比賽,李光耀的主張跑在世界的前端,馬哈迪的主張則像是在跑步機上,原地踏步。
儘管如此,馬哈迪還在為他的政策辯護;他日前聲稱,公立大學大部份是馬來學生,因為他們沒錢進入私立大學;而如果採取績效制,馬來人將淪為苦力。
換個角度,如果當年接納李光耀的主張,在大馬的大學實施績效制,今天會是怎麼樣的景況?馬大會和新大並駕齊驅嗎?

----------------
(English Translation)

Half-century Race

Queries surrounding the true or fake meritocracy and quota system have reminded me of what a friend of mine used to tell me. During the mid-1960s when Singapore was still part of the Federation, PAP's Lew Kuan Yew and Umno's Mahathir Mohamad were once having an intense debate in the Parliament.
Mahathir, who was then a fresh MP, voiced out for expanded university quota for Malay students. He said more Malay graduates would be able to groom elite members of the Malay society, hence improving the socioeconomic status of the Malays. Lee stood up to protest, saying that providing more places for Malay students and allowing students not meeting the requirements to get into universities would only bring down the overall academic standards.
He said once the students knew they did not need to meet the basic requirements for university admission, they would slowly develop an attitude of reliance on the government. He felt it wasn't that much a problem if no Malay students made it to the medical school of Universiti Malaya for that year. More importantly, if the students knew they had to perform well in examinations to get into the medical faculty, they would step up their effort and compete with students from other ethnic groups.
Perhaps a couple of Malay students could get into the medical faculty the following year, and more and more over the subsequent years. These Malay students would no longer need to rely on the quota system to get into local universities several years down the road. At the same time, the overall standards of local universities were also maintained.
My friend is well versed in the early history of the country's nationhood and the above information could be easily retrieved from the parliament files and Lee Kuan Yew's speech collection. The Lee-Mahathir debate reflected two polarised views: Umno's bumiputra-first and protectionism on one end, and the Malaysians' Malaysia and meritocracy of PAP on the other end. Later, after Lee Kuan Yew led Singapore out of Malaysia, he implemented his meritocracy in the tiny island republic.
Meanwhile, Mahathir grew in popularity over this side of the Causeway and was immediately seen as the personification of Malay nationalism. He was later appointed the education minister and put his protectionist and patronising policy as well as quota system into implementation, which he carried through until after he took over as the country's longest serving prime minister.
The number of Malay students in local universities are on the rise, from merely a minority in the 1960s to an overwhelming majority in public universities today. Both Lee Kuan Yew an Mahathir have accomplished their respective advocacy albeit in two different countries.
Today, the National University of Singapore is ranked 25th worldwide and second in Asia in the QS global university ranking while our UM is 156th worldwide and 33rd in Asia. As for the Times Higher Education ranking, NUS is 29th worldwide and second in Asia while none of Malaysia's universities make it to the top 500.
If these two polarised views were to be equated to half-century marathon, Lee's advocacy is now at the forefront of the global race while Mahathir's still struggling from far behind.
Despite all this, Mahathir still takes pride in his policy and has recently defended it by saying that majority of the students in public universities are Malays who are not wealthy enough to attend private universities, adding that meritocracy would only render these students labourers.
Looking at things from another angle, if the government back in those years adopted the views of Lee Kuan Yew and implemented meritocracy in Malaysia's universities, how would things measure up today? Would our UM be on the same par as the National University of Singapore now?

 Tay Tian Yan, Sin Chew Daily 


Thursday, June 27, 2013

我眼中的苦苓 ...


 
                                                   苦苓神隱8年走出深山, 與女友大方亮相




From Zebra Blog

今天在電視上看到好久不見的苦苓,聽他說當年消失後的日子,說再度出書的經過。
看著看著,心中有許多感觸
苦苓,國中時期就是心中的偶像,當年好愛看書的我,雖然也看漫畫小說,卻也不乏眾多散文小品,那個為賦新詞強說愁的年紀,面對聯考升學壓力依然想脫離教條的女孩,看李昂的殺夫,看林雙不的四樓有風,看余光中的詩集,也看苦苓的老師,有問題。什麼都看,什麼都愛,什麼都不奇怪,奇怪的是國一的女學生,怎麼看這麼多書,就不愛看教科書。
想來,我跟苦苓也是有那麼點緣份。高中時,碰巧遇到他來學校辦講座,而我當然像追星族一樣不會放過這個大好機會。座談會主要談他的創作,而我在會後的Q&A無論如何都要擠出一個問題來跟偶像說句話,「請問你在寫作時,會不會擔心讀者將故事中的主角當作是你呢?」
那幾年,苦苓好紅,一直到我大學畢業後,他更紅了,然後,我又遇到了他。
當時我在三立新聞台造型組,漁夫的八點大小聲也是手上的負責節目之一,節目中總會出現各政治要人還有一些文藝作家,苦苓是偶爾會來上通告的文人之一,後來漁夫先生請假,他還來代過住持人班,也因此跟他有比較多的說話機會,那時他住台中,都是當天往來,而他的前妻會到機場接送,夫妻恩愛的形象讓我好生羨慕。
苦苓寫了好多兩性議題的書,好丈夫的形象簡直快成為一種典範,全台灣不知有多少婦女把他當理想丈夫的標竿,還記得他寫了一篇偷情短文,與情人相約Motel,最後約會的情人是他老婆,如果每個男人婚後對愛情也這樣情趣經營,女人不愛也難…
他,常在上節目或書中,感謝他的老婆如何在經濟低潮的時候不離不棄,說他有今天的成就都是妻子的功勞,螢光幕前,苦苓是一朝功成名就的有情人,苦嫂則是苦盡甘來的王寶釧,兩人後來甚至一起主持廣播節目,那時我好愛聽他們夫妻在空中打情罵俏,那種關係是女人一輩子的響往。
後來壹週刊發刊,台灣從此進入狗仔爆料的時代。還記得那時看到黃義交的緋聞鬧的沸沸洋洋,後來又出了個名人外遇,當時我拿著雜誌說「要是苦苓外遇,那才真是大新聞吧!」
想不到,再出刊,居然就是苦苓的緋聞
身為讀者之一的我,看到新聞時還真有那麼一點不真實感,總覺得是開玩笑的吧!怎麼?那些恩愛與諮詢專家的形象,難道都是假的嗎?
他做了最不該做的事,承受了頂級的折難,而我,卻一直無法對這事做出反應,他之所以成為我心中的偶像,並不是他多愛老婆,而是他的才華,而我,無法對一個有如此才華的人做出嚴厲的批評,因為在我面前的他是如此的真。
然後他消失了,記得自己還嘗試在網路上搜尋過,沒半點消息,這人消失了。
今天再看到他,是雪霸公園的導覽志工,當年他的意氣風發在八年間歸於平淡,他說明白了讀者為何遺棄他,因為「欺騙」,對,他明白是自己的欺騙導致沒人願意接受他。文人總是多情,這是個非戰之罪,當然也不能成為免死金牌,就像當年的徐志摩,為了自己的多情也付出慘痛的代價。
我不知道苦苓在這樣重重摔過一跤後,是否認識到多情與規範間該嚴守的界線,在未來的愛情路上我還是祝福他能夠開花結果,因為我始終相信,文人的多情並不是濫情也不是喜新厭舊,他們比任何人都渴望一生一世的偉大愛情,但是要一生一世談何容易啊?那可是要天時地利人和還要濃稠的緣份才有辦法實現。
電視上,苦苓說著當年他的驕傲與不可一世,對照現在甘於平淡的生活,這一跤相信摔的他既深且重,能夠看到他再重新出發,真的很開心,老天爺既然賜給了他一枝筆,希望他能賦予這隻筆嶄新的生命與未來。

向自然學習謙卑--- 苦苓



多面多變,  神祕女郎


文.張瓊方

當人生走到絕境,苦苓遁入山林,意外地在山中找到柳暗花明又一村的出路。
苦苓本名王裕仁,台大中文系畢業,文筆與口才俱佳,退隱山林前,曾任中學教師、雜誌編輯、廣播與電視節目主持人,更是50本着作的暢銷作家。
2001年,苦苓因外遇與妻子蘇玉珍離婚,不僅重創形象,也背離了一向支持他的讀者。因為劈腿、離婚,躲進深山8年的苦苓選擇用文字重新出發,經過大自然的療傷,他幽默依舊,但詞鋒少了銳利與霸氣,陪在身邊的也不是當年造成離婚的王靖宜,而是擔任鋼琴老師的黃小姐,他說:「我現在最簡單的幸福,是躺在地上和小狗玩,一邊聽著女友彈鋼琴。」

8年前發生轟動一時的婚外情,苦苓幾乎是用逃的離開台北,雪霸國家公園管理處長陳茂春形容,他來應徵解說員時,刻意用本名「王裕仁」,還附了一張滿臉大鬍子的照片,讓人認不出他是誰,但大家心照不宣,事後苦苓解釋,他之所以「易容」,是怕大家不相信他有心上山,而不給他機會。

婚外情後, 苦苓原本不以為意,繼續主持節目,甚至故意去買豪宅,表示自己沒有因此垮掉。但是當他發現,自己的版稅降為零,書一本都賣不掉時,他才理解到,讀者不認同他的行為。“我本來很生氣,後來才明白,讀者不買我的書,不是因為我外遇,而是因為我不誠實。”

苦苓和王靖宜的戀情造成跟元配蘇玉珍19年婚姻告吹,也重挫他事業,主持棒沒了,讀者也開除他,當時他想,至少自己還是得獎作家,怎會走到這一步?經過幾年在山中歲月,他慢慢看開,「我體認到,大家都沒錯,錯的人是我。」從此不敢也不想動筆,只用筆記本記錄花草鳥獸,發表在網站,多年後被出版社重新看見,找他復出寫「苦苓與瓦幸的魔法森林」

10年說一
事發多年後,有一次兒子對他說,大學老師曾在課堂上以他的婚變開兒子玩笑,他更驚覺自己作了一件對不起兒子、讓兒子心理產生陰影的錯事;也曾情緒憂鬱到必須靠藥物舒解。
沒有了讀者,我如何再作一個作者?”不想面對別人在背後指指點點,苦苓躲進了山裡。“我把苦苓還給你們,不要了!”
“逃到山上、躲在自然裡,總得要有名目,”苦苓說,好山、好水、好無聊,於是他比準備大學聯考還要認真,努力上課學習,每天觀察山上的鳥、昆蟲、植物,甚至動手畫畫,以求印象深刻。這番下苦功,他不僅順利取得解說員資格,還一路晉升資深解說員與講師。以“427號解說員王裕仁”身分,在雪霸國家公園擔任解說志工期間,極少被識破。“大家意想不到,而且在山上的裝扮不同,就算有人懷疑,也不確定。”
國家公園的伙伴也以解說員的身分相待。“誰也不管我的是非爭議,流言蜚語,大家在意的是一棵樹的成長、一朵花的綻放、一隻鳥的鳴唱,甚至一朵雲的飄流。”
“大自然母親張開溫柔的懷抱接納我,森林裡的萬物成為充滿善意的朋友,在這裡,我重新學習做一個真誠面對自己、面對世界的人。”解說自然,苦苓樂此不疲,還自創一套人性化的方式,讓解說充滿大自然的智慧與感情。
“落葉歸根,是大家庭裡的長男、長女外出工作回饋家庭;花,是植物的生殖器官,不能亂摘;果,是植物養育的小孩,不能吃。”一條800公尺的雲霧棧道,在苦苓有趣的解說下可以走一個半小時。
《我在離離離島的日子》
擔任志工期間,苦苓幾乎不再寫作,後來開始提筆書寫自然,是為國家公園編寫內部教材,在電視上談及部分內容時,引起出版社的興趣。無心插柳下,苦苓換了一種身分,成了書寫自然的作家,也成就了他重返社會、再度接觸人群的機會。
《苦苓與瓦幸的魔法森林》是苦苓重新做人、重新執筆為文後出版的第一本書。“自然的東西,一是一,二是二,不能隨便亂說。”苦苓說,書出版後各方賢達不斷來信糾正,到第十刷還在不停訂正,“這表示我的所知有限,”他謙虛地說。暌違10年的新作,意外大賣5萬本,苦苓拿到一筆為數不少的版稅,二話不說,半數都捐了出去。第二本書《苦苓的森林祕語》的版稅,他也全部捐給伊甸基金會作為“失能家庭”的基金。
《苦苓與瓦幸的魔法森林》自序裡,苦苓感謝所有“曾經”的讀者。“你們既以『離開』來導引我,是否也會用『浪子回家』的心情來待我呢?”苦苓說:“我會繼續寫下去,直到你們回來的那一天。”顯然,“曾經”的暢銷作家,相較於版稅收入,他更在意讀者的認同。
因為我不誠實,以前的作品我都不認,”立志重新作文的苦苓說:“我只有2本書,正準備要出第3本。”去年,苦苓應連江縣文化局之邀,在面積只有2.6平方公里的馬祖東莒島長住,前後2個月的時間,苦苓和島上不到200位居民成了朋友,島上的神祇、一草一木都認識得清清楚楚。
“我很喜歡這種世外小島的幽靜──東莒是馬祖的離島,馬祖是台灣的離島,台灣又曾是中國大陸的離島,”苦苓說,今年四、五月他要出版的第3本,就是描述新故鄉東莒的書,名為《我在離離離島的日子》。
自然之前,眾生平等
苦苓變得不一樣了。經過自然洗禮後的苦苓,脾氣變好、心變柔軟,生活也過得越來越簡單。“自然把我變成另外一個人,”苦苓說,自己的個性、思考、體會,與之前判若兩人。
上電視談髒話的由來、論各國的廁所文化,遊歷過五、六十國,興趣廣泛、學識豐富的苦苓,什麼題材都可以侃侃而談,唯獨不再罵人。“大家都過得不容易,不需要對人那麼苛刻,”他表示,現在社會一片低氣壓,懂得幽默的人不多,要想辦法讓大家開心。路上開車會禮讓別人,“大自然裡只有強者讓弱者,”苦苓說,自己命好,不用趕時間,讓一讓別人無所謂。心柔軟後的苦苓也見不得別人受苦
前一陣子看到宜蘭有個小學球隊5年來沒有錢換球衣,他立刻心生不忍,四處打聽學校,準備籌錢給孩子買球衣;從高雄上台中的高鐵車上,看到世界展望會為失學者募款的捐款袋,又忍不住拿起來填寫。苦苓對他人捨得付出,對自己則力行簡約,過減法生活。
名下沒有不動產,唯一的財產是一輛七十幾萬元的休旅車。在高雄住女友的家,在台中與媽媽同住,自己的房間只有3坪大,衣櫥裡的衣服,加起來不到30件。
“就像爬山一樣,背負得越少越沒有負擔,”苦苓說,世界上有一半以上的人一天吃不到3餐,所以他也只吃早晚兩餐。女友吃素他跟著吃素,媽媽吃葷他跟著吃葷,隨遇而安。“我的生活非常散漫,”苦苓說,拜早年儲蓄保險之賜,他現在每個月有2萬5,000元保險金可以度日,衣食無虞,過著“不賺錢、少花錢、多捐錢”的自在生活。
忙碌的閒人
苦苓不但捐錢,連身後能捐的都捐了,他笑說自己是“三卡一生”:器官捐贈卡、大體捐贈卡、放棄急救聲明書都簽了。事實上,這些年苦苓的日子過得並不孤單,除了女朋友相伴外,還有一群不離不棄的“酒肉朋友”力挺,看書、爬山、旅行是他生活的全部,用苦苓自己的話說:“日子過得很充實,卻沒有一件非做不可的事。”往事不堪迴首,苦苓卻回過頭來感謝逆境。
“49歲,當別人開始有中年危機時,我剛好展開第二段人生,”苦苓笑言,當年如果不是因為出事,被迫丟下一切浮名暴利,他就沒有機會獲得今天這種平淡的快樂。
現在的苦苓,快樂來自閱讀求知、親近大自然,以及帶給別人快樂。如果真要細究那段掙扎求生的日子,苦苓認為,“忘我”是放下的開始。“在大自然裡,沒有得失榮辱,不為別人而存在,把我放下,就沒有痛苦了。”
“行到水窮處,坐看雲起時。” 苦苓體會出,窮途末路時,與其衝撞,不如超脫“人雖然走不出去,但心可以跟著雲出走啊。” 時候到了,歸隱山林10年的苦苓,帶著大自然的魔法,再度重返人間。

Wednesday, June 26, 2013

小男孩與爸爸 ...





「我想陪著爸爸」 美國小男孩坐在戰死父親遺照前發呆

崔西(Traci Wise)的丈夫2012年1月15日戰死在阿富汗戰場,四個月後的某一天,她找遍全家也沒見到小兒子路克(Luke),最後才發現他獨自坐在沙發旁,靜靜望著爸爸的遺照發呆。她不忍心打擾父子倆的相處時間,只能流著眼淚,拍下這令人難過的一幕。

「我們不可能遺忘,這對孩子來說是多麼難以承受的失去。」崔西最近將這張照片上傳至臉書,很快被分享了上萬次。一名Reddit用戶說,「我沒有失去過父親、連失去祖父也沒有。我完全無法想像這個孩子心裡有多痛……」

路克的父親,一等士官長班傑明懷思(Benjamin B. Wise),隸屬於美國陸軍特種部隊,他曾經獲得銅星勛章、紫心勛章、北約陸軍勛章、伊拉克戰役勛章、全球反恐戰爭服務勛章,戰功彪炳。然而他在阿富汗的一次任務中受了重傷,並在一個禮拜後離開人世,得年34歲。

班傑明曾經接受軍方媒體訪問,稱大學時期就想要服務國家。但是他也提到,海外戰爭是辛苦的,「那裡每天都有很多令人沮喪的事情發生,當一天結束之後,我必須告訴自己這是個工作,我們被派來全是為了完成任務。」

從軍是班傑明的家族榮耀,他的哥哥傑瑞米曾為海豹部隊成員,2009年在一次阿富汗行動中喪生;弟弟馬修目前仍在海軍服役。戰爭也許是一時的,但它帶走一個年輕女人的丈夫、三個年幼孩子的爸爸,留給他們的悲傷卻要好久好久才能復原。

閱讀

Saturday, June 8, 2013

Unbearable Compassion





















The supreme purpose and goal for human life ... is to cultivate love.

______________________________


We all know our humanity all too well. That is why we put the focus on recognizing that part of us that isn’t in the human-ness. Not to deny the humanity but to bring a balance about. Because that’s what you offer another person. 
When I look at some of you and I know you have problems with addiction and problems with sexual obsessions and problems with loneliness and problems with anger and problems with diseases and problems with frigidity and tightness. And I look and I see the whole sea of stuff or you tell me about it. And I just see curriculum after curriculum after curriculum after curriculum.
And I just see a group of beautiful souls on earth each having its own karmic work to do. At the same moment when you present it to me, my heart hurts. You don’t protect your heart from breaking because in a way a broken heart is like cracking a shell to let the deeper heart come forth. 
Because compassion is like the monk who is crying because his son has died and the student comes up and says, “What are you crying about? You know it is all illusion.” He says, “Yes but the death of a son is the greatest illusion.” And Maharaj ji crying when I was hurting.
You don’t close off your humanity by any means but you balance your humanity and if you don’t balance your humanity you burn out. And if you don’t balance your humanity you armor your heart and if you armor your heart you starve to death and that’s why you burn out because you are not getting fed.
You have to avert your eyes from the suffering of the world. You can’t look. You can’t look at the have-nots in the world.  You can’t stand it. You have to look away all the time. You have to avert your eyes from Central America and from India and from all those places because you just can’t stand it. Because you feel so impudent to do something to take away the suffering.
If you are going to be free, your freedom means that you do not avert your eyes from anything, in yourself or in anyone else. Freedom means to be a free awareness with what is. No aversion no attachment. They say that for a saint, all the world are their children and you feel the suffering of another person the same way you would as if it was your own child. It’s almost unbearable.
What makes it bearable? There is a little statue of the Buddha and it has a little smile at the edge of its mouth and it is called the smile of unbearable compassion. Sounds like a paradox. The smile of unbearable compassion. It is the unbearable compassion. 
It is beyond bearing and if you were somebody you couldn’t bear it, but you are the universe and that is what you are. You are all of that and it is that balance inside yourself. The smile of unbearable compassion. And that ability to embrace the suffering into yourself, to just keep taking it in and taking it in and look towards it instead of away from it, and look towards it and then take the way in which it reacts in you and keep doing that delicate balancing number. 
To balance that you still feel the humanity and at the same moment you allow, you don’t sit around judging God like what have you done to me, I am a good guy what are you doing this to me for. 
You don’t apply your rational criteria to the universe because the way karma works is not understandable by your rational mind since your rational mind is a product of karma and a system cannot understand something that is meta to itself. It is a logical impossibility. You don’t hear the full universe.
Here’s where the faith comes and the faith is deepened through your own practices, through your own direct experiences. It’s not belief that someone hands you. It is faith that comes from your own direct experiences. So you learn to keep your heart open in hell. Finally.

- Ram Dass

Friday, June 7, 2013

Being in Love ... Part 1







By Ram Dass

The most important aspect of love is not in giving or the receiving: it’s in the being. When I need love from others, or need to give love to others, I’m caught in an unstable situation. Being in love, rather than giving or taking love, is the only thing that provides stability. Being in love means seeing the Beloved all around me.

I’m not interested in being a “lover.” I’m interested in only being love. In our culture we think of love as a relational thing: “I love you” and “you are my lover.” But while the ego is built around relationship, the soul is not. It wants only to be love. 

It’s a true joy, for example, to turn someone whom you didn’t initially like into the Beloved. One way I practice doing so is by placing a photograph of a politician with whom I intensely disagree on my puja table – my altar. Each morning when I wake up, I say good morning to the Buddha, to my guru, and to the other holy beings there. But I find that it’s with a different spirit that I say, “Hello Mr. Politician.” I know it sounds like a funny thing to do, but it reminds me of how far I have to go to see the Beloved in everybody. 

Mother Teresa has described this as “seeing Christ in all his distressing disguises.” When I realized that Mother Teresa was actually involved in an intimate love affair with each and every one of the poor and the lepers she was picking up from the gutters in India, I thought to myself, “ That’s the way to play the game of love.” And that is what I have been training myself for the last past quarter century: to see and be with the Beloved everywhere.

One of the interesting aspects of seeing the Beloved in this way is that it doesn’t require the other person to see him – or herself as the Beloved. All that’s necessary is that I focus on my own consciousness properly. It’s interesting to notice, though, how warmly people respond to being seen as the Beloved, even if they don’t know what’s happening. (Of course, it all assumes that all your feelings are genuine and that you aren’t compelled to act on them or to lay any sort of trip on the other person. The idea is simply to live and breathe among the Beloved.

The way I work at seeing others (like the politician), as the beloved is to remind myself, “This is another soul, just like me, who has taken a complicated incarnation, just as I have. I don’t want to be in this incarnation any more than he wants to be in mine. But since I want to rest in my soul and not in my ego, I would like to give everybody the opportunity to do the same.”

If I can see the soul that happens to have incarnated into a person that I don’t care for, then my consciousness becomes an environment in which he or she is free to come up from air if he or she wants to. That person can do so because I’m not trying to keep him or her locked into being the person that he or she has become. 

It’s liberating to resist another person politically, yet still see him or her as another soul. 

That’s what Krishna meant when he said, “I’m not going to fight, because they are all my cousins on the side.” We may disagree with one another in our current incarnation, but we are all souls. ---  Ram Dass.


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The reason is, the ego always fights or loves another person with our bias and selfish motives, but love from pure Soul (higher or subtle mind) is unconditional, without motive, and just being in love impersonally ... there is no burden of loving.

So, it reflects; the good, the true and the beautiful.
(真, 善, 美) 
Wind

Thursday, June 6, 2013

Being in Love ... Part 2





By Ram Dass


A story I have told many times reinforces this point. Some years ago I put out a set of records called Love, Serve, Remember. The records – which had music, readings from the Gospel of John, and all kinds of neat things – came in an album with a beautiful booklet with text and pictures. It was a wonderful package, and we sold it by mail order for about $4.50.

I showed the album to my father. Dad was a wealthy Boston Lawyer – a conservative Republican, a capitalist, and, at the time, the President of a railroad. He looked over the album and said, “Great job here! But, gee, you know – four and a half dollars? You could probably sell this for ten dollars – fifteen dollars, even!”

I said, “Yeah, I know”

“Would fewer people buy if it were more expensive?,” he asked.

“No,” I relied. “Probably the same number would buy it”

“Well I don’t understand you,” he pressed on. “You would sell it for ten, and your selling it for four-fifty? What’s wrong, are you against capitalism or something?”

I tried to figure out how to explain to him how our approaches are differed. I said, “Dad didn’t you just try a law case for Uncle Henry?”

“Yeah,” he replied, “ and it was a damned tough case. I spent a lot of time in the law library.”

I asked, “Did you win the case?” And he answered, “Yeah, I won it.”

Now, my father was a very successful attorney, and he charged fees that were commensurate with his reputation. 

So I continued. “Well, I bet you charged him a hand and a leg for that one.”

Dad was indignant at the suggestion. “What, are you out of your mind? That’s uncle Henry – I couldn’t charge him.”

“Well, that’s my problem,” I said. “If you find anyone who isn’t Uncle Henry, I’ll rip them off.”

The point I was trying to make is that when you see the Beloved all around you, everyone is family and everywhere is love. When I allow myself to really see the beauty of another being, to see the inherent beauty of soul manifesting itself, I feel the quality of love in that beings presence. It doesn’t matter what we’re doing. 

We could be talking about our cats because we happen to be picking out cat food in the supermarket, or we simply could be passing each other on the sidewalk. When we a being love, we extend outward an environment that allows to act in different, more loving and peaceful ways than they are used in behaving. Not only does it allow them to be more loving, it encourages them to be so.

In 1969 I was giving a series of lectures in New York City. Every night, taking the bus up Third Avenue, I got the same extraordinary bus driver. Every night it was rush hour in one of the busiest cities in the world, but we had a warm word and a caring presence for each person who got on the bus. He drove us as if he were sculling a boat down a river, flowing through the traffic rather than resisting it. 

Everyone who got on the bus was less likely to kick the dog that evening or to be otherwise hostile and unloving, because of the loving space that driver had created. Yet all he was doing was driving the bus. He wasn’t a therapist or a great spiritual teacher. He was simply being love.

Remember, we are all affecting the world every moment, whether we mean to or not. Our actions and states of mind matter, because we are so deeply interconnected with one another. 

Working on our own consciousness is the most important thing that we are doing at any moment, and being love is a supreme creative act. --- Ram Dass