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BR79T4 - 冥想、永恒与爱
第四次公开讲话
英国，布洛克伍德公园
1979年9月2日



1:09 This is the last talk or meeting together. I don't quite know what to talk about. It is a good beginning! 这是最后一次讲话， 或者说这里的最后一次集会。 我并不很清楚该讲些什么。 这是个不错的开始！
1:59 I think if we are really serious we will take life as a whole, not just what suits us, what is most convenient, what is most profitable, or pleasant. But life is such a complex affair, with all the travail, all the struggle, conflict, and a great many pressures and demands on one's life. And we seem to take one particular point of view, or choose what is most satisfactory, and pursue that. We never apparently seem to take life as a whole thing, our education, our jobs, our way of living, our relationships, love - whatever that word may mean, perhaps we might go into it this morning - and the possibility of living a very good life. 我想如果我们真正认真的话， 我们会把生活作为一个整体来对待， 而不只是那些适合我们的、 最方便的东西， 最有利可图的或者愉快的东西。 生活是一件那么复杂的事情， 有着所有的艰辛、 所有的挣扎、冲突， 以及生活中无数的压力和需求。 而我们似乎 只通过某种特定的视角来观察， 或是选择最令人满意的东西， 并且追逐它们。 显然我们从来没有 把生活当作一个整体， 我们的教育、工作， 我们的生活方式， 我们的关系、爱 - 无论这个词的意思是什么， 也许我们今天上午可以深入这个问题 - 并探讨过一种非常美好的生活的可能性。
3:55 And religion throughout the ages has played an extraordinarily important part in our life. One may discard it, one may say that is all nonsense, superstition, but man, human beings throughout the world, have searched, or enquired, if there is something far beyond all this sensory excitement, sensory pleasures, sex, and the ordinary routine of life. We have always asked about this. The more one is serious, the more one is delving deeply into one's life, one invariably asks if there is something far greater, beyond this existence with its complexities, with its boredom, with its loneliness. And I hope we are serious enough this morning at least that we can go into this. 宗教从古至今 在我们的生活中都占据着极其重要的位置。 一个人或许可以舍弃它， 说它完全是废话、迷信， 但是全世界的人，人类， 找寻过，或者探索过 是否有某种东西远远超越 所有的这些感官刺激， 感官的快乐、性， 以及墨守成规的日常生活。 我们一直都在询问这个问题。 一个人越是严肃， 一个人越是深入 进自己的生活， 就必然会问 是否有某种广阔得多的东西， 超越这种存在 以及其中的繁杂、 枯燥 和孤独。 我希望至少今天早上我们都很认真， 这样我们就能深入到这个问题中去。
5:32 And if I may ask and point out, don't make this place, please, into a resort, something you come here for ten days and make a... - you know, all the rest of it. Please don't do it. It is not worth it. There are other places where you can have a much better time. And if you take drugs and all that, don't come here, it is not worth it. 如果我可以请求并指出的话， 请不要让这个地方成为一个旅游场所， 一个你过来待上十天的地方， 然后... - 你们知道，诸如此类的。 请不要这样。 不值得这样。 有很多别的地方，可以让你过得更愉快。 如果你嗑药或者做此类事情， 不要来这里，这样不值得。
6:17 So, how shall we, as human beings, set about this? You understand? How shall we begin to enquire if there is something far greater, something that is really enduring, something that is very, very immovable, something that can't be transient, changing according to circumstances, according to cultures, and so on? How does one begin to enquire into this demand which man, human beings throughout the world, from time immemorial have sought? Right? Can we go into this together? 所以，作为人类，我们该怎样面对这些？ 明白么？ 我们要怎样开始探询 是否存在某种伟大得多的东西， 某种真正持久的东西， 某种全然无法动摇的东西， 某种不是短暂的、不断变化着的东西， 不会随着环境而变迁， 也不随着文化等等东西而改变？ 人要怎样探索这个渴望， 这个被全世界的人类 自远古起就一直在追寻的东西？ 对么？ 我们可以一起深入这个问题么？
7:25 If we can, the first thing is to find out how we listen, not only to what others say, but to listen to oneself, listen to all the thoughts, all the emotions, and the problems, and the anxieties - to listen to it, without any kind of distortion, without any kind of direction. Just to listen as you would listen to a beautiful concert. So that one begins to discover, as one listens, the distortions that mind, or thought, in its activity, twists what is actual. You understand? Because thought is always seeking more, so it moves away from the actual. 如果我们能够，第一件事就是 了解我们怎样倾听， 不仅是听别人的语言， 而且要倾听自己， 倾听所有的想法， 所有的情绪，种种问题， 以及焦虑- 倾听它， 不作任何扭曲， 不带有任何方向。 只是去倾听，就像听你在聆听一场美妙的音乐会。 于是 你就开始发现， 在倾听之时， 头脑或思想， 在活动中发生的扭曲， 歪曲了实际情况。 明白么？ 因为思想总是在寻求更多， 所以它总是偏离实际。
8:54 So could we this morning - as I said, I didn't know quite what I was going to talk about - but since we have started on this, could we this morning so listen, not only to the speaker, which is not very important, really, but the speaker is only acting as a mirror in which one sees oneself. And when you observe yourself, the mirror is not important, then you can break it, throw it away, bury it, whatever you like. So, could we this morning together investigate into this enormous complex problem of what is the meaning of life, and if there is something beyond time, beyond the tomorrow, beyond the enormous burden of memory? If there is something far greater than mere superficial sensory existence. And to enquire into that, we must have a certain quality of freedom, not attached to any particular experience, nor longing, or asking, something more. Because then you are already moving away from the actual observation, right? Could we please do this, this morning? 因此，我们今天上午能不能 - 我说过，我不太知道 我要讲些什么 - 但既然我们已经从这一点开始了， 今天上午，我们能不能这样倾听， 不仅倾听讲话者， 他不是很重要，真的， 讲话者只是作为一面镜子， 在其中你能看到自己。 当你能观察自己时， 镜子并不重要， 这样你就可以打破它，把它扔掉，埋葬它，无论你喜欢怎样。 所以，我们今天上午能不能 一起 审视这个庞大而复杂的问题， 即什么是 生命的意义， 是否有某种东西 超越时间， 超越明天， 超越记忆的巨大负累？ 是否有某种比仅仅是肤浅的感官存在 要伟大得多的东西。 而要深入探索它， 我们必须有某种自由的品质， 不执着于任何特定的经验， 也不向往或者要求更多的东西。 因为那样的话，你就已经偏离了 真实的观察，对么？ 今天上午，我们能这样做么？
11:26 That is, we are enquiring into what is called religion. We have enquired into what is fear, pleasure, suffering, and somewhat into the whole question of death. And I think we should also enquire very deeply into this question of what is religion. Because man has lived by that. Man has said, in his search to find out something away from the normal, which is not abnormal, which is not neurotic, something beyond the actual, the actual happening, the actual pain, the actual grief, the actual anxiety, the actual sensory sexual demands and their experiences, if there is something far more. Right? That has been the enquiry of man and that he has called the search for God, search for truth, search for various forms in Asia, which is called nirvana, moksha, liberation, and so on, so on, so on, enlightenment. This has been the constant deep demand of serious people. And in its search he gets caught. He joins one religion, abandons it, then goes to another, abandons that; so he is caught in various traps in his search. By the end of his search, when he is about to die, he says, 'I have found nothing.' You are following? 'I have been to this guru, that guru, this temple, that church, followed the various cantankerous, superstitious priests, and so on, so on, so on.' At the end of it all, as he is about to die, he realises there is nothing, there is nothing but ashes. 也就是说，我们在探究 什么是所谓的宗教。 我们已经探询过 什么是恐惧、快乐、 痛苦， 并在一定程度上探讨了关于死亡的整个问题。 而且我觉得我们也应该深入探索 这个宗教是什么的问题。 因为人类一直靠它生活着。 人们说，通过追寻 找到某种 非同寻常的东西， 并非不正常， 也不是神经质， 而是某种超越现实的东西， 超越现实发生的事情， 现实的痛苦、现实的悲伤、 现实的焦虑、 现实感官上的性需求 及其种种经验， 是否还有些更高远的东西？ 对么？ 这一直是人类的追问， 他称之为追寻上帝， 寻求真理， 在亚洲有各种形式的追寻， 被称为涅槃、解脱、解放， 等等等等，开悟。 这一直是 认真的人们的热切渴望。 而他自己也陷入了追求中。 他加入一个宗教， 放弃它， 然后又投身到另一个，又放弃; 于是在寻找中他受困于各种陷阱。 在他追求的尽头，这时候他快要死了，他说， “我什么也没找到。” 明白么？ “我见过这个大师那个大师， 到过这个寺庙那座教堂， 跟随过各种喜欢争吵的、 迷信的牧师，等等等等。” 在这一切之后，他即将死去， 他发现到头来一无所有， 除了灰烬，什么都没有。
14:25 So, could we in our enquiry, if you are serious, leave all that? Because all the religions, which man has organised, are put together by thought. And thought, as we went into it the other day, is limited, because it is based on knowledge, and knowledge is always with ignorance. There is no complete knowledge, right? Therefore there is in it the quality of ignorance, and therefore thought is born from knowledge, experiences and therefore everlastingly limited. And all the things that thought has created - the churches, the technological advancements, science, literature, painting, and the things in the churches, in the temples, in the mosques, are all put there by thought; there is no question about it. You may say the saviour put it there, but it is still the movement of thought. And so on. Could we see that, very clearly, not verbally, intellectually, or being persuaded, see this fact that all the things that thought has created, though illusory, is a reality. Wait a bit, I am going to go into this. 因此，如果你是认真的，我们可否在我们的探询中， 远离那一切？ 因为所有的宗教， 由人们所组织的宗教， 都是由思想拼凑起来的。 而思想，就像我们那天深入讨论过的那样， 是有限的，因为它以知识为基础， 而知识总是与愚昧共存。 不存在完备的知识，对么？ 所以其中包含着 愚昧的成份， 因此，思想从知识、 经验中产生，因而永远都是局限的。 思想制造的所有东西 - 教派、技术进步、科学、 文学、绘画、 教堂中的东西， 寺庙、清真寺中的东西， 都是由思想放置在那里的; 这是毫无疑问的。 你可能会说，它们是救主安放的， 但那仍然是思想的运动。 等等。 我们可否非常清晰地看到这点， 不是从口头上、理智上理解，或被说服， 而是看到这样一个事实， 即思想制造的所有东西， 虽然虚幻，却是现实。 稍等一下，我会深入这一点。
16:27 I am using the word 'reality' in the sense 'this is real.' The microphone in front of this person is actual, real, you can touch it. And the things that thought has created, which he has called religion, and organised, that which he calls religion, is an actuality. The ritual is an actuality. The various fanciful robes they put on are actual, so it is real. And the symbols, the ideas, are actual, aren't they? As well as illusions, because thought has created illusions. You are following all this? 我使用“现实”这个词，意思是“这是真的。” 在我面前的麦克风 是实际的、真实的，你可以触摸它。 那些思想制造的东西， 他称为宗教的东西，组织出来 并称之为宗教的东西， 是一个现实。 仪式是一个现实。 他们所穿的各种奇异的长袍，是现实存在的， 所以它是真实的。 而符号、观念， 也是真实存在的，不是么？ 幻想也一样， 因为思想制造了幻想。 你们跟上这些了么？
17:29 So illusions, fanciful ideas, all the rituals - everything that thought has put together is actual. The guns, the submarines, going to the moon, and so on, so on, are all actual realities. But that reality is created by thought. Right? Thought has not created nature. So nature is actual, real, but it is not the product of thought. But thought can use the nature - making a chair, which becomes a reality. Right? 因此幻想、 奇异的想法、 所有的仪式 - 思想拼凑出来的一切，都是实际存在的。 枪械、 潜艇、 登月，等等等等， 都是实际的现实。 但是这些现实是由思想制造的。 对么？ 思想没有创造自然。 所以自然是实际的，真实的， 但它不是思想的产物。 但思想可以利用自然界 - 制造出一把椅子，椅子就成为了一个现实。 对么？
18:35 So, in going into this matter of what is religion, if there is something beyond, one must distinguish between the actual, the reality... Reality, in that is included illusions - right, you are following all this? - and nature. Those are all realities, but thought has not created nature. 因此，在深入这个什么是宗教的问题时， 是否有某种超越的存在， 一个人必须区分 实际的、现实... 现实，其中包括了幻想 - 对么，明白这一切么？- 还有自然。 这些都是现实， 但思想并没有创造自然。
19:09 So if one is very clear on that matter, then we can proceed to find out: this human search for something infinite, beyond time, is that man-made, thought-made, or is there something which is not the product of thought? You are following all this? Please, we are investigating together. Please bear in mind this central fact all the time, that we are examining together. You are not accepting what the speaker is saying. He has no authority whatsoever. Therefore we are, both of us, seriously committed to this enquiry. You may drop off in the middle of it. That is equally right. But when once you start enquiring, go as far as you can. Probably one's own minds are not strong enough, clear enough. That is why I said at the beginning, one has to listen to oneself, where one is blocked, where one is attached, to an experience, to a desire, and so on. So one must put aside those, if you are enquiring. And in that enquiry there must be freedom to observe. You can't say, 'Well, I believe in God, or Jesus, or Krishna,' or whatever it is, and then enquire - you can't. That is playing tricks. You can play tricks upon yourself, but when you are enquiring seriously you must play the game. 因此，如果人对这一问题非常清楚了， 那么我们可以继续去发现： 人类的这种追求， 对某种无限的、超越时间的东西的追求， 是人为的， 思想制造的， 还是存在某种东西 不是思想的产物呢？ 都听懂了么？ 请大家注意， 我们是在一起探索。 无论何时都请记得这个核心事实， 即我们是在一起探索。 你并不是要接受讲话者所说的。 无论如何他都没有任何权威。 因此，我们都认真地 致力于这场探索。 你可以在中途退出。 这同样是可以的。 然而，一旦你开始了探询， 就要尽你所能走得更远。 也许一个人的头脑 还不够强大， 不够清晰。 这就是为什么我在开始时说， 你必须要倾听自己， 你在哪里被阻塞了， 你执着于何处， 执着于某个经验某个欲望等等。 因此如果要进行探索的话，你必须抛开这些。 而且在这种探索中 必须有观察的自由。 你不能说，“好吧，我相信上帝，或相信耶稣，相信克里希纳，” 或者其他什么， 然后再探询- 你做不到的。 这是在玩弄把戏。 你可以对自己玩弄伎俩， 但当你认真地探询， 你就必须设身处地。
21:54 So, is there something that is not produced by thought? Right? Which means: is there something which is beyond time? Please go slowly, we are going to enquire. We are accustomed to the idea of evolution, physical evolution, first of all. That is, the seed, the acorn producing the oak; it takes infinite time, a great many years. And that same concept, or actuality, is taken over psychologically. That is, psychologically one must have time to learn, to understand - right? - to capture that which is much more advanced. So we are used to the idea of evolution, time. Right? So we must be very clear, if there is psychological time at all. There is physical time. Please, you must give attention to this a little bit, if you are interested in the enquiry. There is physical time, from here to go to that house, it takes exactly three minutes. So time is necessary, physically, to cover from a certain point to another certain point. That is time to cover the distance. 那么，是否有某种东西 它不是 思想所造？ 对么？ 这意味着： 是否有某种超越时间的东西？ 请慢一点，我们这就去探索。 我们已经对进化这个想法习以为常， 首先是物理进化。 就是说，种子、橡实会长成橡树; 这需要漫长的时间， 许多许多年。 而同样的概念或现实， 在心理上被接受了。 即，心理上 一个人需要时间去学习， 去了解 - 对么？- 去获得更为先进的东西。 因此，我们已经习惯了这个观念， 进化、时间的观念。 对么？ 所以我们必须非常清楚， 究竟有没有心理时间的存在。 物理时间是存在的。 请你务必对此认真一点， 如果你有兴趣继续探索的话。 物理时间是存在的，从这里到那所房子， 需要整整三分钟。 因此，时间在物理上是必要的， 用来从某一点 到达另一点。 这是跨越一定距离需要的时间。
24:15 Now, we have taken over that concept, that conclusion, psychologically. I am ignorant, one is ignorant, one doesn't know, I don't know myself, I need time. Now, time is psychologically put there by thought. Do you actually need time to be free say, for example, of greed? I am taking that as an example. Do you actually need time? That is, several days, time being the future. Do you need the future, time, to be free of jealousy, whatever it is, anxiety, greed, envy? Do you need time, actually? No, no, don't shake your head. But we are used to that. When I say, 'I will get over it' - the 'will' is time. You understand? I wonder if you do. Don't be so dazed. 现在，我们从心理上也接受了这个概念、 这个结论。 我很无知，一个人很无知， 他并不知道， 我不了解自己，我需要时间。 此时，时间是从心理上 由思想放在那儿的。 你是否真的需要时间 来摆脱，比如贪婪？ 我只是以此举个例子。 你真的需要时间么？ 就是说，几天之后， 作为未来的时间。 你是否需要未来、时间， 才能免除嫉妒， 或者不管是什么， 焦虑、 贪婪、 羡慕？ 你真的需要时间么？ 不，不，不要摇头。但我们已经习惯了它。 当我说，“我将会克服它的”- “将会”就是时间。 明白了么？我想知道你们明白没有。 别这么茫然。
25:50 So it is our habit, our tradition, our way of living to say, 'I will get over my anger, my jealousy, my sense of inadequacy,' and so on, so on. So the mind has become accustomed psychologically to the idea of time, that is, tomorrow, or many tomorrows. Now we are questioning that. You understand? We are saying that is not necessary. Time is not necessary to be free of greed. Right? That is, if you are free of time and you are greedy, there is no tomorrow. You attack it. You act, you do something immediately. I don't know if you are following all this? So, psychologically thought has invented time as a means of avoiding, as a means of postponing, as a means of indulging in that which it already has. I don't know if you are following all this, right? So thought psychologically has invented time, out of laziness, and so on, so on. 所以这是我们的习惯、我们的传统、 我们的生活方式在说，“我将会克服 我的愤怒、我的嫉妒、 我的不得体的感觉，”等等等等。 因此，头脑变得 习惯于心理上的 时间观念， 也就是说，明天， 或许多个明天。 现在，我们来质疑这点。 明白么?我们说那并不是必要的。 并不一定需要时间 才能从贪婪中解脱。 对么？ 也就是说，如果你 摆脱了时间， 同时你又是贪婪的， 就没有明天。 你攻击它。 你马上行动，你立即就会做一些事情。 我不知道你们是否都跟上了? 因此，在心理上，思想发明了时间， 将其作为一种逃避的方法， 作为一种拖延的手段， 作为一种沉溺的方式， 沉溺于已有之物。 我不知道你们跟上了没有，对么？ 因此，思想在心理上发明了时间， 出于懒惰，等等等等。
27:44 Now, can you be free of the idea of tomorrow, psychologically? Please, do go into it, look at it. Take your own anxiety, or whatever it is, your sexual indulgence, if you want that, or if you think, through certain sensory activity you will reach whatever you want to reach, which is, the reaching is the movement of time. Can you see the truth of it, and the very perception of that ends it? I wonder if you have got this? Right? Are you doing it as we are talking? Or is it just an idea? 现在，你可以从明天的观念中解脱么， 从心理上解脱？ 请务必深入它，看着它。 比如你自己的焦虑，或者不管什么问题， 你沉溺于性， 如果你想要这些， 或者如果你想着这些，通过某种感官活动 你会得到任何你想得到的东西， 这个达到 就是时间的运动。 你能看到其中的真相么， 洞察到这点本身是否就结束了它？ 不知道你们是否明白了这点？对么？ 在我们讨论的同时，你们有没有在这么做？ 还是只把它当做一个想法？
28:52 So the mind has enquired into time, which is very complicated, we are making it very brief, that the concept that tomorrow is a means to an end psychologically is illusory. Therefore there is only perception and action, without the interval of time. I wonder if you get all this? 因此，头脑探索了时间的问题， 这是个非常复杂的问题，我们很简要地再说一下， 明天是从心理上达到某个目标的手段， 这个概念是虚幻的。 因此，只存在觉知和行动， 而没有时间间隔。 全都明白了么？
29:30 One sees the danger of nationalism, the danger, because of wars, and so on, and so on. The very perception is the action and the ending of the feeling of being attached to a particular group. Right? Are you doing it? When every evening the television says, 'British, British, British,' or 'the French, and French, and French,' whenever one is in France, and so on. To see that this division brings disaster, and the idea: 'Give me time to be free from the conditioning, which I have had from childhood, that I am British, or this, or that,' to see that without the idea of time and therefore - action. You are following this? I wish you would do this. Therefore that ends conflict. You understand? The struggle that I must be free. We are together in this somewhat? I see we are not, because this demands really a very serious mind, a mind that says, 'I want to find out.' 你看到了民族主义的危险， 来自战争的种种危险，等等等等。 这洞察本身就是行动， 就终结了那种 依附于一个特定群体的感觉。 对么？你们在这么做么? 每天晚上电视台都说， “英国，英国，英国，” 或是“法国，法国，法国，” 只要你在法国，等等。 看到这种划分 会带来灾难， 同时这种观点：“给我时间来从 局限中解脱，这种我从小就有的局限， 我是英国人，或是这个那个，” 要看到这些 而没有时间的观念，于是 - 行动。 跟上了么？我希望你们能这样做。 于是，就结束了冲突。 理解了么？ 就结束了我必须获得自由的这种挣扎。 对此我们有没有在某种程度上是一起的？ 我觉得我们没有， 因为这需要一颗真正认真的心， 这颗心说，“我想要弄清楚。”
31:19 So, meditation is the ending of time. You understand? Oh, no, you don't understand. Because that is what we have done just now: we have meditated, we have meditated to find out the nature of time. Time is actual, necessary to go from here to there, but psychologically time doesn't exist. To discover that is a tremendous truth, tremendous fact, because you have broken away from all the traditions. You understand? Tradition says, 'Take time, you will reach God, if you do this, this, that.' And also it means hope, the ending of hope. You understand? I wonder if you understand this? According to Dante's Inferno, it means the ending of hope - you understand? Whereas we are saying hope implies the future. That is, one is depressed, anxious, hopeless, sense of inadequacy, 'Give me hope to advance, to learn, to be free.' So, when you see that there is psychologically no future, then you are dealing with facts, not with hopes. I wonder if you see this? Because hope is time. Right? 因此，冥想是时间的终结。 明白么？ 噢，不，你不明白。 因为这就是我们刚才所做的： 我们冥想了， 我们冥想 以发现时间的本质。 时间是真实的， 从这里到那里需要时间， 而心理上的时间并不存在。 发现这件事 是一个重大的真相、重大的事实， 因为你已脱离了所有的传统。 明白了么？ 传统说：“花费时间， 你才能接近上帝，你需要这样做那样做。” 同时它也意味着希望... 希望的终结。 理解么？ 我想知道你们明白了这点么？ 据但丁描绘的地狱， 那意味着希望的终结 - 明白么？ 而我们说希望意味着未来。 也就是说，一个人沮丧、焦虑、 绝望、有不足感， “给我希望去前进，去学习，去变得自由。” 所以，当你看到在心理上没有未来， 那么你面对的就是事实， 而不是希望。 不知道你们是否看到了这一点？ 因为希望是时间。 对么？
34:13 So, what we have done in the enquiry into time is the beginning of meditation. It is part of meditation. And to find out if there is something beyond time - beyond time - one mustn't carry any problems with us, right? Because we are burdened with problems. Aren't we? Personal problems, collective problems, international problems, and so on. Why do we have problems? Please ask yourself: why do you have problems? Sexual, imaginary, problems of not having jobs, and so on, problems of inadequacy, problems of saying 'I want to reach heaven and I can't,' and all the rest of it - you know, problems. Why do we have them? Is it possible - please, listen - is it possible to live a life without a single problem? You understand what that means? As each issue arises to resolve it, instantly, not carry it over. The carrying it over, which is the movement of time, creates the problem. I wonder if you see this? Right? If I have a problem - if one has a problem, first of all, why has one a problem? What is a problem? A problem is something that you have not understood, resolved, finished with, but which you worry over, you are concerned, you cannot understand it, and you struggle, and struggle, day after day, day after day, day after day. So the mind is crippled by this process. Do you understand? So, if there is no time - do you understand? - there is no problem. I wonder if you see this? Do you really see this, actually in your heart, not up here, in your mind, but in your heart, do you see that the man, or the woman, who has problems, is caught in time? But as an issue arises, if the mind is free of time, it deals with it instantly, finished. I wonder if you see this. The moment you have the idea of time, say 'I will resolve it, I will take time.' The movement away from the fact is the problem. Are you all asleep? 所以，我们对时间的探询 是冥想的开始。 这是冥想的一部分。 而要发现是否有某种超越时间的东西 - 超越时间 - 我们就不能背负着任何问题，对么？ 因为我们都背负着很多问题。 不是么？ 个人问题，集体问题， 国际问题，等等。 为什么我们会有问题？ 请问问自己:为什么你会有问题？ 性的、想象中的、 失业的问题，等等， 不满的问题， 说“我要到达天堂，但我做不到”的问题， 以及诸如此类的一切- 你们知道的，问题。 我们为什么有问题？ 有没有可能- 请仔细听 - 有没有可能过上一种 一个问题都没有的生活？ 知道这意味着什么吗？ 当每一个问题产生时就解决它， 即刻解决，而不是带着它。 带着它，那是时间的运动， 那造成了问题。 不知道你们有没有看到这点？ 对么？ 如果我有一个问题- 如果我们有一个问题， 首先，为什么我们有问题？ 什么是问题？ 问题就是你没有理解的某种东西， 没有解决、没有结束的事情， 而你仍在担心着， 你很关注， 你无法理解它，于是你挣扎，挣扎， 日复一日，日复一日，日复一日。 因此，头脑被这个过程严重削弱。 理解了么？ 因此，如果没有时间 - 明白吗？ - 就没有问题。 不知道你们是否看到了这一点。 你们是否真正看到了这一点，心里确实明白了， 不是这里，不是大脑里而是在你们的心里， 有没有看到有问题的男人或女人， 都困在时间里？ 然而当一个问题产生时， 如果头脑摆脱了时间， 它即刻就处理这个问题，结束了它。 不知道你们有没有看到这一点。 一旦你有时间的观念， 说“我会解决这个问题，我得花时间。” 离开事实的活动正是问题所在。 你们都睡着了么？
38:06 So, if we are to enquire into this, there must be no problem whatsoever, which is, the mind must be free to look. Right? 因此，如果我们要探究这一点， 就不能有任何问题， 也就是说，头脑必须能自由地看。 对么？
38:30 A problem arises when our relationships are not understood. Right? Whether it is intimate, or impersonal. Why have we not understood relationship and seen the depth of it, or the futility of it, and go on with it? But apparently, we have never resolved this problem of relationship. Right? You know all about it, don't you? Why? Is it you love and you are not loved? Is that a problem? Come on, sirs. It is, it is a problem. Or you love and the other doesn't love. Right? Or in your relationship with another you are possessive, you are dominant, you know, dependent, you want something from her or from him - sex, pleasure, comfort. Somebody said to the speaker the other day: 'If I leave who will wash my clothes?' Do you understand? I wonder if you understand all this? 在我们的关系没有被了解时 问题才会出现。 对么？ 无论是亲密的，还是非个人的关系。 为什么我们没能理解关系 并看到它的深度，或是它的无益， 还要继续同它一起生活? 但显然，我们从来没有 解决这个关系的问题。 对么？ 你们知道那一切，不是么？ 为什么？ 是你爱却没有被爱么？ 那是个问题么？ 拜托了，先生们。它是，它是一个问题。 或者你爱而另一个人不爱。 对么？ 或者在你和他人的关系里你占有欲强， 你控制欲强，你知道，还有依赖， 你想要从她或他那里得到些什么 - 性， 快乐， 舒适。 有一天有个人对讲话者说： “如果我离开，我的衣服谁来洗呢？” 明白么？ 我想知道你们全都明白了么？
40:25 So what is relationship, out of which we have made such a tremendous problem? It is to be related to another - relationship means related to another. To one, or to many, or to the whole of mankind, right? To the one, or many, or to the whole of mankind. You understand? Oh, you don't! Why is there not in this relationship peace? A depth of understanding of each other, which brings about love - do you understand? Why isn't there? The relationship between two people - man, woman, with their sex - is called love. Right? Right? Oh, for God's sake, don't let us be hypocrites, let's face these things. It is called love. And is it love? Or is it the demand of sensory satisfaction, the demand of companionship, the demand which is born out of loneliness, the demand that says, 'I cannot be alone, I cannot stand this immense solitude in myself, therefore I must have somebody on whom I can depend' - psychologically all this. You need the postman, the porter, and all the rest of it, but psychologically, in relationship between man and woman, why is there this tremendous division? You understand? And is one aware of this? Aware of this great division between you and another whom you say you love. Do we need to go into that, is it necessary? Apparently it is, all right. 那么，关系是什么？ 为此我们制造了如此巨大的问题。 它与别人相关 - 关系意味着与他人相关。 和一个人，或很多人， 或与人类的整体，对么？ 和一个人，或很多人， 或与整个人类。 理解么？噢，你们不理解！ 为什么在这种关系里没有和平？ 一种深深的相互理解， 它带来爱 - 你们理解么？ 为什么没有？ 两个人之间的关系- 男人和女人， 加上性 -被称为是爱。 对么？ 对么？ 噢，看在上帝的份上， 不要让我们成为伪君子， 让我们面对这些事情。 它被称为爱。而它是爱么？ 或者它是否只是获得感官满足的需要， 对陪伴的需要， 出于孤独而产生的需求， 那需求说， “我没办法独自一人， 我不能忍受自己心里这种巨大的孤独， 因此我必须有可以让我依靠的人” - 心理上的这一切。 你需要邮递员、搬运工，诸如此类的一切， 但在心理上， 在男人与女人之间的关系里， 为什么有如此巨大的分别？ 明白么？ 那么一个人有没有意识到这点？ 意识到这个巨大的鸿沟 就在你和另一人之间， 在和你说你爱的人之间。 我们需要深入这点么，有必要么？ 显然需要，好的。
43:38 Have you noticed between two people, their thinking, their feeling are never the same, right? One is ambitious, the other is not, one is aggressive, the other is not, one is possessive, the other is not, one is dominant and the other is docile. Which means what? Each one is self-centred in his activity, right? Are you following? Observe yourself. Self-centred in yourself, and the other, too, is self-centred, so there is division. So where there is division there must be quarrels, there must be antagonism, there must be all kinds of things going on. Between nationality, when there is division, there is chaos. Right? And this division we call love. Right? You don't face it. 你有没有注意到两个人之间， 他们的思想、他们的感受永远是不同的，对么？ 一个雄心勃勃，另一个不是， 一个颇具攻击性，另一个没有， 一个占有欲强，另一个不是， 一个爱发号施令，而另一个温顺服从。 这意味着什么？ 每个人 在他的活动中都以自我为中心，对么？ 跟上了么？ 观察你自己。 你自己以自我为中心， 而另一个人，同样，也是自我中心的， 因此就有了分别。 所以，有分别的地方必定有争吵， 必定有对抗， 必然有各种此类事情发生。 在民族之间，当有分别时，就会有混乱。 对么？ 而这个分别，我们称之为爱。 对么？ 你不面对它。
45:01 So, in enquiring into something beyond time, there must be complete sense of relationship, which can only come about when there is love. Right? Love is not pleasure, obviously. You cheapen it. Right? Love is not desire, love is not the fulfilment of your own sensory demands. Are you following all this? 因此，深入探询某种 超越时间的东西， 就必须有 完整意义上的关系， 它只在有爱的时候才成为可能。 对么？ 爱是不快感，很明显。 你把它贬低了。 对么？ 爱不是欲望， 爱不是满足 你的感官需求。 跟上了所有这些了么？
45:51 So, without love, do what you will - stand on your head and sit in meditation for the rest of your life cross-legged, put on fancy robes, do anything you like. Without that quality there is nothing. So if the person wants to find something beyond time, there must be right relationship completely, so that no problems exist. And this quality of great affection, love, which is not the result of thought, - right? - that must exist. 所以，如果没有爱， 做你想做的事情 - 倒立或者静坐冥想， 在余生一直盘腿打坐， 穿上奇异的长袍， 做任何你想做的事情。 没有那种品质， 就什么都没有。 因此如果人想要找到某种超越时间的东西， 就必须有完全正确的关系， 于是所有问题都不复存在了。 这种伟大的慈悲、爱的品质， 它不是思想的结果， - 对么？-它必须存在。
47:01 Then we can proceed to find out. You see how difficult it is? Because most of us are so indulgent with ourselves. Most of us are so petty, right? So small in our outlook. So your mind must be free from all this self-centred, anxious movements. Right? Because that creates the problem, and when the mind has problems, it cannot possibly see clearly. The mind that is everlastingly chattering, such a mind is not a quiet mind, right? 然后我们才可以继续去发现。 你看到这有多难了么？ 因为我们大多数人是如此放纵自己。 我们中的大多数都如此 琐碎，对么？ 我们的视野如此狭窄。 所以，你的心智必须摆脱 所有这一切自我中心的、 焦虑的活动。 对么？ 因为那制造了问题， 而当头脑有问题， 它就不可能看得清楚。 头脑总是在喋喋不休， 这样的头脑不是一个安静的头脑，对么？
48:04 Then the problem arises: how am I to stop chattering? You understand? Listen to that very carefully. You realise your mind is chattering, then you say, 'How am I to stop it?' The moment you have put the question, you are already entered into the time element. I wonder if you see that. Yes? So the 'how' means time, and because you ask the 'how' the other fellow invents the system, invents the method, the practice, put on the yellow robe, blue robe, or whatever it is. So, see the mind chattering, and you are not different from that chattering. Your mind is chattering, and your mind is you. So when you have that principle, that actual truth that you and the problem are one, you and the chattering are one, then all your effort to change it comes to an end. Then you are facing the fact that your mind is chattering, that you are chattering. So when you so observe, what takes place? In that observation, you have brought all your energy to observe. That energy has been dissipated by saying 'How am I to stop it?' You understand this? I wonder if you understand this? Can we go on? 那么问题出现了： 我要怎样才能停止喋喋不休？ 理解么？ 非常用心地来听。 你意识到你的头脑不安静， 然后你说，“我怎么让它停下来？” 你提出问题的那一刻， 你就已经引入了时间因素。 我不知道你有没有看到这点。 看到了吗？ 因此，“怎样”意味着时间， 而且因为你问了“怎样”， 另一个家伙就发明了体系， 发明了方法、练习， 穿上黄色的长袍、蓝色的长袍，或者无论什么。 所以，看到头脑在喋喋不休， 而你并非不同于这喋喋不休。 你的头脑在吵闹， 而你的头脑就是你。 因此，当你明白了这个原则， 这个实际的真相， 即你和这个问题是同一样东西， 你和喋喋不休是同一样东西， 然后你所有改变的努力就都结束了。 然后，你开始面对事实， 即你的头脑在喋喋不休， 你在喋喋不休。 所以当你这样观察的时候，会发生什么事情？ 在这种观察里， 你聚集了所有的能量来观察。 这种能量曾被消耗在说 “我要怎样停止它？”中。 明白了么？ 我想知道你们明白了这点么？ 我们可以继续么？
50:24 So the problem is: can the mind... That is, the mind being the senses, the feelings, the reactions, the emotions, the intellect - all that is the mind, right? Can that mind, - including the brain - can that mind be absolutely quiet? You understand my question? Because that is part of meditation: to bring about, as people try to do, to bring about through various systems, methods, controls, and so on, so the mind is absolutely quiet, because it is only when the mind is quiet completely that you can hear - right? - that you can see. So the various forms of meditation, the Tibetan, Hindu, the nonsensical TM meditation, you know, transcendental meditation, a nice word spoilt, isn't it? 'Transcendental' is ruined by this cheap nonsense. All these various forms of meditation have tried, through control, through relaxation, through self-hypnosis - by repetition, repetition - to bring about a quiet mind, which means - listen to it - which means allowing time to bring this. You understand? One's mind is not quiet now, but I will practise, I will control, I will be aware, and through time it will come about. Right? But when there is understanding of the truth that time is illusory, you can't change it, time will not change - you understand? - then you are faced with the fact, that your mind is chattering. 所以问题是： 头脑能不能... 也就是说，头脑作为感官、 感情、 反应、 情绪、 理智 - 所有这些都属于头脑，对么？ 头脑 - 包括大脑 -能不能 头脑能不能彻底安静？ 理解我的问题么？ 因为这是冥想的一部分： 去实现这种宁静， 像人们试图做的， 通过各种体系、方法、 控制等等去实现， 好让头脑彻底安静， 因为只有当头脑完全安静的时候 你才能听得见- 对么？- 你才能看得见。 因此，各种形式的冥想， 西藏、印度、 和荒谬的超验冥想， 你们知道，超验冥想， 一个好词给毁了，不是么？ “超验”一词被这个廉价的无稽之谈毁了。 所有这些不同形式的冥想都尝试了， 通过控制，通过放松， 通过自我催眠 - 通过重复，重复 - 带来一个安静的头脑， 这意味着- 注意听 - 这意味着让时间来实现这点。 明白吗？ 一个人的头脑现在不安静， 但我会练习，我将控制， 我会觉察， 通过时间会实现的。 对么？ 但是，当有对这个真相的理解时， 即时间是虚幻的，你无法改变它， 时间不能带来改变- 明白吗？- 那么你不得不面对这个事实， 即你的头脑在喋喋不休。
53:33 When you are observing a fact, completely, with all your energy, the fact changes. You will see, if you do it, you will see it. Because you have brought your energy into the observation, and that energy has been dissipated, when you are trying to change 'what is.' Look, I will show you something. Human beings are violent, right? For various reasons, we won't go into it for the moment. And human beings have invented non-violence. Right? The non-violence is a non-fact. Are you following this? The fact is violence. But when you try to pursue non-violence, you are pursuing a non-fact, and also pursuing allowing time. And when you realise time does not change, bring about change, then you are faced with the fact, which is violence. Not 'how to change it.' There is this fact of violence. Now, can the mind observe this fact of violence, without any direction, without any pressure, just to observe it? You understand? Observe it. In that observation the mind has pulled together all its energy. Right? So that energy is like the light focused on the thing called violence, and that violence dissipates. Don't go to sleep, please. 当你在观察一个事实， 彻底地观察，用你所有的能量，那事实就会发生变化。 你会看到，如果你这么做的话，你就会看到这点。 因为你已经将你的能量投入到观察中， 而这能量曾耗散在 你试图改变“实然”的时候。 看，我要告诉你一些事情。 人类是暴力的，对么？ 由于种种原因，我们暂时不会深入这个问题。 而人类发明了非暴力。 对么？ 非暴力是一种非事实。 明白这点么？ 事实是暴力。 但当你试图追求非暴力， 你在追求一个非事实， 而追求也引入了时间。 而当你意识到时间不能带来改变、 带来变化，那么你面对的就是事实， 也就是暴力。 不是“如何改变它。” 存在的是暴力的事实。 现在，头脑能不能观察 这个暴力的事实， 没有任何方向，没有任何压力，只是去观察？ 明白么？观察它。 在这种观察里 头脑聚集起了它所有的能量。 对么？ 所以这种能量就像光一样 聚焦在称为暴力的东西上， 然后暴力就被驱散了。 不要睡觉，拜托。
56:01 In meditation, which is to bring about a mind that is absolutely quiet, any form of effort is futile, right? I wonder if you understand this? To make an effort to meditate, which means time, which means struggle, which means achieving something which you have projected. So, can there be an observation without effort? Without control? Please listen carefully. I am using the word 'control' with a great deal of hesitation because we live in a permissive society. Right? And one does what one likes - the more idiotic the better - drugs, sex, putting on clothes that are so meaningless - you follow? - the sloppiness of it all. And the speaker is using the word 'control' in the sense: when there is pure observation, there is no need to control. Don't deceive yourself by saying 'I am observing purely, therefore I have no control,' and indulge yourself, which becomes nonsensical. Unless you hear carefully, that a mind that is under control, that control brought about by thought, that thought being limited, and out of its limitation it is desiring something, and therefore it says, 'I must control.' Such a mind has become a slave to an idea - you understand? - not to a fact; to a concept, to a conclusion. Like those religious people who believe very strongly about something or other. They are incapable of talking about anything else, thinking freely. The speaker was once travelling in India, in a train, and there was a European, an Englishman in fact, and a very learned Indian was in the same compartment. The Englishman was telling the Indian that their religion was all nonsense, stupid, you know, went on at it, for some time. And the Indian said, politely, 'But you also have your beliefs, don't you? You believe in Christ and the Virgin Mary.' 'Oh,' he said, 'that is a fact.' (Laughter) That is the end of the conversation. And most of us are that way. 在冥想中，即带来 一个绝对安静的头脑， 任何形式的努力都是徒劳的，对么？ 我想知道你们理解了么？ 作出努力来冥想， 那就意味着时间， 意味着挣扎， 意味着达到某种东西， 某种你投射出的东西。 所以，能否有一种观察 无需任何努力？ 也无需控制？ 请仔细听。 我用“控制”这个词 是非常犹豫的，因为 我们生活在一个放任的社会。 对么？ 一个人喜欢做什么就做什么 - 越白痴越好 - 毒品，性， 穿上各种毫无意义的衣服 - 明白么？- 一切都是那么草率。 而讲话者使用“控制”这个词， 是在这种意义上的：当有纯粹的观察时， 就没有控制的必要。 不要欺骗自己说 “我在纯粹地观察，所以我也不需要控制，” 然后放纵自己， 这是非常荒谬的。 除非你非常仔细地听明白了， 即头脑受到控制， 这种控制由思想产生， 而思想是局限的， 在这种局限中 它希望得到某种东西， 因此，它说，“我必须控制。” 这样的头脑已成为想法的奴隶 - 明白吗？ -不是忠于事实； 而是折服于一个概念、一个结论。 就像那些宗教人士那样， 强烈地相信某种东西或其他的什么。 他们没有能力讨论其他事情， 自由地去思考。 讲话者曾经在印度旅行，火车上 有一个欧洲人，实际上是英国人， 还有一个很有学识的印度人在同一车厢里。 那个英国人对印度人说 他们的宗教完全是无稽之谈，是愚蠢的， 你知道，就此讲了一段时间。 然后那个印度人很礼貌地说， “但你也有你的信仰，不是么？ 你相信基督和圣母玛利亚。” “噢，” 他说，“那是个事实。”(笑声) 谈话就此结束。 而我们大多数人都是这样的。
59:51 So, we are saying: a mind that is in conflict, either brought about through control, through will, which is desire, a mind that has problems, a mind that has not resolved relationship, and therefore no love, such a mind is incapable of going beyond. You understand? It can only go to what it thinks is beyond within its own circle. And it might invent that it is going beyond, but it is not. Right? So, if we are serious, if we have come to this point, that the mind, all the senses, the brain, and all the things that man has been caught in, are put aside, because there is this tremendous sense of love with its intelligence, then we can proceed to find out. Right? 所以，我们说： 一个陷于冲突的头脑， 由于控制、由于意志 即欲望导致了冲突， 一个有问题的头脑， 一个有着尚未解决的关系问题， 因而没有爱的头脑， 这样的头脑是没有能力超越的。 理解么？ 它只能达到它认为的那种超越， 而这依然是在它自己的圈子里。 它可以虚构出自己正在超越，但事实并非如此。 不是么？ 因此，如果我们是严肃认真的，如果我们看到了这一点， 于是头脑，所有的感官，大脑， 和所有人类已陷入的东西， 全都被放在一旁， 因为有这样巨大的爱的感受 及其智慧， 我们就能继续去发现。对么？
1:01:08 That means, a mind that is quiet, not only physically quiet, you understand? But the quietness is not necessarily sitting in a certain position, you can lie down, do what you like, but the body must be absolutely quiet. Right? Uncontrolled, because then you impose and there is conflict. And the mind, being free and therefore absolutely quiet, can observe. It is not 'I am observing' - you understand? Then if there is 'I observing,' there is duality, there is separation, but there is only observation without the 'I.' I wonder if you see all this? The 'I' is made up of many things: past remembrances, past experiences, past problems, present problems, anxiety - the 'I,' that is me, that is you. If we have gone that far, the 'I' is now absent. You understand? It is not 'I' who is observing, but there is only observation. 这意味着，一个安静的头脑， 不只是身体上安静，明白吗？ 但这种安静不一定非要 固定在某个坐姿上不可，你可以躺下， 做你喜欢的任何事情， 但身体必须彻底安静。 对么？ 不受控制， 因为如果你施加强制就会有冲突。 那么头脑是自由的， 因而是彻底安静的，有能力观察了。 并不是“我在观察”- 明白吗？ 如果有“我在观察，” 就有二元，就有分离， 而是只有观察而没有“我’”。 不知道你们是否明白了这一切？ 这个“我”是由许多东西构成的： 过去的回忆，过去的经验，过去的问题， 现在的问题、焦虑 - 这个“我”，就是自己，就是你。 如果我们已经走到这里，“我”现在就不在了。 明白吗？并不是“我”在观察， 而是只有观察本身。
1:03:05 Then what takes place? You understand, sirs, this is real meditation now, what we have done. The sense of enquiry into your self, self-awareness, knowing all its problems, knowing all the desires, pressures, conflicts, sorrow, pain - all that, be aware of all that. And that awareness can only come into existence when you are observing your reactions in relationship, right? You can't observe yourself by just going off and sitting under a tree. You can somewhat observe it, but it is only in relationship all your reactions arise. So the mind is now in a state where there is no problem, no effort, no control, and, essentially, no will, because will is the essence of desire. I don't know if you have gone into it? Right? I will, I want, I must. That is, desire demanding something, which is in time. Right? And to achieve that I must exercise will to gain it. So the mind is free of all that. 那么会发生什么？ 你们明白，先生们， 这就是真正的冥想，我们所做的就是。 那种探索的感觉， 探索自己，自我觉察， 了解它所有的问题， 了解所有的欲望、 压力、冲突、 悲伤、痛苦- 所有一切， 觉察这一切。 而这种觉察只能诞生于 当你观察 你在关系中的反应的时候，对么？ 仅仅走到外面， 然后坐在一棵树下， 你是无法观察自己的。 你可以某种程度上观察它， 但只有在关系中你所有的反应才会出现。 所以头脑现在 处于一个没有任何问题的状态， 没有努力，没有控制， 并且根本没有意志的活动， 因为意志就是欲望的核心。 不知道你们是否深入其中了？ 对么？ 我将要，我想要，我一定要。 那就是欲望 要求某种东西，而这正落于时间之中。 对么？ 要达到某个目的我必须运用意志来实现。 所以头脑已经摆脱了那一切。
1:05:07 If you have gone that far, then what is there? Man has sought something sacred, right? Something holy, something imperishable, incorruptible, timeless - it doesn't matter what. And he says, 'I have worked, I have taken my life, I have understood my life completely, now, what is there?' You understand? What more, what is there beyond? Because all search must end, too - you understand? Because the moment you are seeking, how do you know what you find? You understand what I am asking? You are seeking, God, truth, or whatever it is you are seeking. It may be your own pleasure, it may be your own sexual urges. It may be your own ending to certain problems, and so on. You are seeking. In that search is implied several things. First of all, when you find it, you must recognize it. Right? In that search it must be satisfactory. If not, you will throw it out. It must answer all your problems, and it won't, because the problems are created by yourself. So, the person who says, 'I am seeking' is really quite unbalanced, because he is playing tricks upon himself. So all that now is totally in abeyance, finished. Then the mind is absolutely quiet, in pure observation. Now, anything beyond that is merely a description - you understand? - is merely putting together words to convey something which is incommunicable. You understand? 如果你已走了这么远， 那么还有什么？ 人类一直在寻找某种神圣之物，不是么？ 圣洁的东西， 不朽的东西， 无法破坏的、永恒的 - 无论它是什么。 他说，“我付出了努力，我已经倾尽一生， 我完全理解了我的生活， 现在，还有什么？” 明白么？还有什么，此外还有什么？ 因为所有的追求也必须结束 - 明白么？ 因为在你寻找的那一刻， 你怎么能知道你会找到什么？ 明白我的问题么？ 你正在寻找， 上帝，真理，或不管什么，你正在寻找。 它可能是你自己的快乐，可能是你的性渴望。 也可能是你自己想要了结 某些问题等等。 你正在寻找。 在这种寻找中隐含了一些东西。 首先，当你找到它时，你必须得认得它。 对么？ 在寻找中结果必须是令人满意的。 如果不是，你会丢掉它。 它必须能够解答你所有的问题， 但是它并不能， 因为这些问题是由你自己制造的。 因此，一个说“我在寻找”的人， 他真的很不平衡， 因为他是在跟自己耍花招。 因此，现在这一切都被完全地放在了一旁， 结束了。 于是，头脑处在绝对的寂静中， 处于纯粹的观察中。 现在，任何超越的东西只不过是一个描述 - 明白么？ 仅仅是把文字放在一起 来传达某种东西， 某种无法传达的东西。 明白吗？
1:08:08 So, all that one can do is not to describe that, but to meet another with the same capacity, with the same intensity, at the same level. You understand what I am talking about? What is love? It is to meet another with the same intensity, at the same level, at the same time. You understand? Isn't it? That is love. I am not talking of physical love, I am talking of love which is not desire, which is not pleasure. To meet somebody with the same intensity, - right? - with the same sense of time, - time in the sense, you know, and with the same passion. That is love. 所以，一个人所能做的一切， 不是去描述它， 而是与另一个人相遇， 用相同的能力， 以同样的热烈， 在相同的水平上相遇。 理解我说的么？ 什么是爱？ 它是与另一个人相遇， 以同样的热烈， 在相同的水平， 在同一时间相遇。 明白么？ 不是么？这就是爱。 我不是指身体的爱， 我说的爱 不是欲望，不是快乐。 和他人相遇， 以同样的深度，- 对么？ - 以同样的时间感， - 那种意义上的时间，你知道的， 并以同样的热情相遇。 这就是爱。
1:09:35 Now, if there is that love in another, and you have this quality of mind, which is silent, there is communication - right? - without words. That is, a communication which is really communion, complete sharing of something which is not capable of being put into words. The moment you put it into words it is gone, because the word is not the thing. 现在，如果对他人有这样的爱， 而且你有这种心灵品质，也就是寂静， 就会有交流- 不是么？ - 不需要任何语言。 也就是说，这是一种真正的沟通， 完全地分享某种东西， 某种无法付诸语言的东西。 一旦你把它付诸语言它就消失了， 因为语言不是事物本身。
1:10:21 So, at the end of these talks, six: four talks and two question and answers, where are we? Where is each one of us with regard to what you have heard, and what you have learned, what you have seen for yourself? Are they just mere words for you to carry? Or is there a deep fundamental change, so that you are free of all your problems, free of fear, and there is that perfume which can never die, which is love. And out of that action, from that comes intelligence and action. Do you understand? Right, sirs. 因此，在这些讲话结束后， 一共六次：四次会谈和两次问答之后， 我们到了哪里？ 我们每个人到了哪里， 关于你所听到的，你所学到的， 关于你自己所看到的，到了哪里？ 它们只是一些 让你去记住的话语么？ 还是有一种深刻的根本的转变， 让你从所有的问题里解脱了出来， 免于恐惧， 并有了那种 永远不会消逝的芬芳，也就是爱。 然后从这行动中， 就会产生智慧和行动。 明白么？ 好了，先生们。