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SD70T1 - 人如何了解自己?
第一次公共讲话
美国加州,圣地亚哥州立大学
1970年4月5日



0:19 Krishnamurti: I would like to talk about so many things, because wherever one goes – Europe, India, Australia or America, one finds more or less the same human problems. Most human beings in the world are so confused and living a contradictory life; they are thoroughly unhappy, utterly miserable and in great deal of sorrow. And one’s life seems to be a battlefield, from the moment you are born till you die. One finds, right through the world, division, nationalistic, linguistic, religious differences, one sect opposed to another, one way against another, each saying its way is the best and the only one, and so on. There is division, conflict and war. There is division as the business world, the spiritual world, the religious world, the scientific world, or the professorial, college world. 我想说的东西很多, 因为无论走到哪里 ——欧洲、印度、澳洲或美国, 我们多多少少都会发现同样的人类问题。 世上的大部分人都是那么困惑, 过着矛盾重重的生活; 他们极不幸福, 极度痛苦,极度悲伤。 我们的生活似乎是一个战场, 从出生直到死亡都是如此。 我发现,全世界到处有分歧, 民族分歧、语言分歧、宗教分歧, 一个派别反对另一个派别,一种方法反对另一种方法, 每个都说自己的方法是最好的也是唯一的 等等。世界有分歧、冲突和战争。 这种分歧出现在商界、 灵修界、宗教界、 科学界、 或者高等学府的学术界。
2:30 Seeing all this division, this utter chaos, and a great deal of misery, one wonders, and I’m sure you do too – what is one to do, what course of action to be followed: the left, the centre, or the right. Or is it a course of action dictated by some ideology, some belief, some authoritarian dictum. Or must one follow a course of action that doesn’t depend on any authority whatsoever, neither the left, the centre, nor the right, nor any guru, any teacher, any priest, or follow any organised religion – Catholic, Protestant, what you will – but follow one’s own inclination, tendency, or follow one’s own experience and knowledge, self-reliant, confident, and purposeful. 看到这种种分歧,这彻底的混乱, 巨大的苦难,我想知道 你肯定也想知道——我们该怎么办? 该遵循哪种行动方案呢? 左倾、中立,还是右倾? 或者这行动方案是被某种意识形态、 某种信仰、 某种极权主义宣言所操纵的? 或者,我们必须遵循一种 不依赖任何权威, 既不左倾、中立,也不右倾, 也不依赖任何上师、老师、牧师的行动方案? 或者必须追随任何有组织的宗教?比如天主教、新教,想信哪个信哪个, 但凭自己的爱好和倾向; 或者必须遵循自己的经验和知识, 独立自主,自信而坚定?
4:33 There is so much contradiction, not only outwardly but also inwardly. And what is one to do? I’m sure you must have asked this question many times – the more serious one is, the more earnest, and not seeking entertainment, one must have really, deeply asked this question, confronted by a world that is so chaotic, contradictory, divided, knowing very well that one has lost faith, having no trust in anybody, no teacher, no professor, no priest or authoritarian Utopia. 有这么多的矛盾,不但外在有, 内在也有。 我们该怎么办? 这个问题相信你们一定问过很多次—— 我们越认真,就越热切, 并不是在找乐子, 我们一定真正深入地问过这个问题, 面对如此混乱、矛盾、分裂的世界, 我们很清楚,自己已丢失信仰, 不再信任何人, 任何老师、任何教授、 任何牧师或专制的乌托邦。
5:56 If you are at all serious, and I hope you are at least for this afternoon, you must have not only asked such a question of yourself, but also have found a responding answer to the challenge: what is one to do? not having faith in another, not be dependent on some saviour, some teacher, some authority, then where are you to look for light, for an understanding? 如果你们确实认真, 希望你们至少今天下午是认真的, 你们就一定不仅问过自己 这个问题,而且 已经找到应对这个 挑战的答案: 我们该怎么办? 不信他人,也不依赖 某些救世主,某些老师或权威, 那么,要去哪里寻找光明, 寻找领悟?
7:08 What we are trying to do is to find out for ourselves, confronted with this extraordinary problem of living, with all its contradictions and complexities, what is the course of action which will not be contradictory, which will be whole, complete, which will not produce more agonies, more mischief, more confusion. 我们想做的,就是自己搞清楚问题, 面对生活的这个重大问题, 面对它所有的矛盾和复杂性, 要采取什么行动方案?其中没有矛盾, 只有完整和圆满, 不会产生更多的痛苦, 更多的伤害,更多的困惑。
7:56 And to find that out is our problem – and I think that is the only problem in life. An action that is not broken up, that is not contradictory, that is continuous, whole, complete and total, so that it doesn’t bring more sorrow, more confusion. And if you will, we will go together into this question, bearing in mind that the speaker has no authority whatsoever, because both of us are going to examine, observe, this phenomenon called life, living, and find out the truth of the matter, if there is an action, a way of living, not at odd moments or in a great crisis, but every day, every minute, a way of living in which there is joy, there is no violence, no brutality, no contradiction, and obviously no imitation and dependency. 搞清楚那些就是我们的问题—— 我认为那是生活中唯一的问题。 行动不分裂、不矛盾、 持续、完整、圆满和全然, 就不会造成更多的悲伤,更多的困惑。 如果愿意,我们可以一起探究这个问题, 请铭记一点,讲者不具有任何权威, 我们双方将在一起检查、观察 这个被称为生命、生活的现象, 并搞清楚事情的真相, 看看是不是存在一种行动,一种生活方式, 不是不寻常的时刻,或重大危机时的表现, 而是每一天,每一分钟的生活方式,其中有喜悦, 没有暴力, 没有残忍,没有矛盾, 当然也没有模仿和依赖。
9:54 Unless we find such a way of living, not an abstract idea, a philosophical concept, a theory, but rather an actual way of living, whether there can be an action so complete, so whole, so completely non-contradictory. And I feel to live that way is the only religious way, none other. We are using the word ‘religion’ not in the accepted sense of that word, which is to believe in something, believe in God or no God, or believe in some conceptual ideation – we are using that word as a way of life in which every action is whole, complete and full of ecstasy. We’re going to go into that. 除非我们发现了这样的生活方式,它不是抽象观念, 不是哲学概念,不是理论, 而是现实的生活方式, 不管可不可能有如此完整,如此圆满 如此彻底, 没有矛盾的行动。 我觉得,那样的生活才是唯一的宗教生活, 其他的都不是。 我们用“宗教”这个词, 指的并不是这个词公认的意思, 即,相信某种东西, 相信上帝或不信上帝, 相信某种思想观念, 我们用这个词,指的是一种生活方式, 其中每个行动都是完整,圆满、充满喜悦的。 我们会探究那个问题。
12:03 First of all, to understand all this, we must establish right relationship between us, between you and the speaker. He is not teaching you in the ordinary sense of that word, telling you what to do. The word ‘teach’ is to give information, to make one understand, to point out, to inform. And one can teach mathematics, give you some scientific information. But here there is no teacher, and we really mean it, because each one of us has to be his own teacher and his own disciple. And this is a very serious matter. So that you are listening with quite a different attitude, you are listening to the speaker, to the words he is using, and understanding those words, watching through those words all your own reactions, and responses, and conditioning, so that you yourself, through your own observation, learn, so the speaker becomes a mirror, in which you are observing yourself. 首先,要了解这一切, 我们之间必须建立正确的关系, 你们和讲者之间。 他并不是在教导你, “教导”这个词通常的意思就是, 告诉你怎么办。 “教导”就是提供信息, 指示、告知,让人明白。 在课堂里,老师可以教授数学, 提供你们一些科学资讯。 但在这里,并没有老师, 我们是说真的, 因为每个人都必须做自己的老师, 自己的学生。 这是非常严肃的事。 这样一来,你们就会带着截然不同的态度在听, 听讲者说的话, 听他的用词, 了解这些词并留意自己听到这些词后 的种种反应、回应、条件反射, 你们就会通过自己的观察来学习, 讲者就成了一面镜子, 你们从中观察自己。
15:02 So our relationship, between you and the speaker, is of a basic communication, communication being sharing together, understanding together, working together – that is what the word ‘communication’ means, to commune. 所以,我们的关系, 你们和讲者的关系, 是基本的交流关系, 交流就是一起分享- 一起了解,一起工作—— 这就是“交流”这个词的意思, 无言地分享。
15:45 So, seeing all that, not as a theory, not something that is extraneous to you, but actually – that is your life, your daily contradiction, your daily battle, your daily irritations, anger, hatred, brutality. And to see if all that can end, so that we can live quite a different kind of life, a life that is free, a life that doesn’t bring through action, misery, a life that is really, completely, totally peaceful. So one asks, observing all this, what is one to do, knowing that you are the society, and the society is you – you are the world, and the world is you, which is not just an idea but a fact. You have created this world, by your greed, anger, ambition, competition, violence, inwardly you are that; and outwardly you’ve wars, you’ve all these divisions: the black, and the white, and the pink, and the blue, and all the rest of it – prejudice, antagonism, brutality. We know this. Either you know it as an idea or you know it actually. You know it through a magazine, through a newspaper, or somebody has told you. Or you have observed it in yourself, you have seen it in yourself, completely, and therefore there is no need for another to tell you what the world is like, you don’t have to read a single newspaper, a magazine or listen to any talk, if you know for yourself what you are. 那么,明白了这一切,不是把它当作理论, 也不是把它当作与你无关的事, 事实上,那是你的生活, 你每天的矛盾,每天的争斗, 你每天的烦恼、愤怒、仇恨和残忍。 看看这一切能不能结束, 以便可以过一种截然不同的生活, 一种自由的生活, 一种所作所为不会带来苦难的生活, 一种真正地、彻底地、完全平静的生活。 于是,观察着这一切,我们问, 该怎么办?心里明白,你就是社会, 社会就是你——你就是世界, 世界就是你,这不是观念, 而是事实。你一手打造了这个世界, 用你的贪婪、愤怒、野心、竞争、暴力, 你的内心就是那样的;在外部世界,你有战争, 你有种种分别,黑与白, 粉与蓝,如此等等—— 偏见、敌对、残忍。 我们知道。 不管你把它当作观念, 或是事实。 你通过杂志,通过报纸了解到, 或者有人告诉了你。 或者你从自己身上观察到, 你从自己身上完全看到了这一切,因此 就不需要别人来告诉你世界是什么样的, 你一张报纸也不用看, 也不用看什么杂志,听什么讲话, 你要是自己知道了自己的真实情况的话。
19:36 Realising what you are, then the question is entirely different, the question ‘what to do?’, because one realises what one is – one is confused, as the world is. One lives in contradiction, in division, as the world is. And without understanding oneself, not only at the conscious level, but also very much deeply, very profoundly, unless there is this understanding, not according to some analyst – Freud, Jung, or your own particular pet analyst, but to understand yourself as you are. And in the understanding of that, the question of what you are to do becomes entirely different, because now you are putting the question in relation to the world as though it were something outside of you – to what political party you should join, to what group, the pacifist, and so on, to what group, to what section. 认识到自己的真实状况后,问题就截然不同了, 这个‘该怎么办’的问题。 因为我们已经认识到自己的真实状况—— 我们是困惑的,跟世界一样。 我们的生活矛盾、分裂, 跟世界一样。 如果不了解自己, 不仅是意识层面的肤浅了解,而且在极深的层面 也有深刻洞察,除非有这样的领悟, 不是根据某些专业分析师—— 弗洛伊德、荣格或者 某个你自己喜欢的分析师, 而是去如实了解你自己。 在这种了解中, 你要怎么办的这个问题就变得完全不同了, 现在你把这个问题跟世界联系在一起了, 我们以为世界是身外之物—— 该加入哪个政党, 哪个团体,做个反战主义者, 或加入哪个组织,哪个派别,如此等等。
21:36 So you are putting the world as something outside of you. But when one realises, not verbally, not as an idea, but actually – when one realises that one is the world, and one’s responsibility to the world is the responsibility of understanding yourself so completely. Then your question ‘what to do’ has quite a different meaning. 我们这是把世界当作身外之物了。 但如果我们认识到,不是口头上,也不是观念上,而是真正认识到—— 认识到我们就是世界, 认识到我们对世界的责任就是 彻底地了解自己。 那么,那个“怎么办”的问题就有了截然不同的意义。
22:35 So the question is, how to observe, how to observe oneself, oneself being the total human being. You are not an American, though you may have the label as the American. And a man coming from India may call himself an Indian, with his particular label, with his particular superstitions and beliefs. But when you scratch or push aside all that, he is an ordinary human being like you and me, like dozen others. So the question is, how do you observe yourself? Because without knowing yourself, who is the world, not an individual – the word ‘individual’ means a total entity, indivisible. And individual means a human being, in whom there is no contradiction, no division, no separation, is a total unit, harmonious unit. That word ‘individual’ means that – indivisible. So you are not individuals, you are all broken up, contradictory in yourself. 所以,问题在于怎样观察, 怎样观察自己, 你自己就是全体人类。 你不是美国人, 尽管你也许被贴上了美国人的标签。 一个来自印度的人 可能会称自己为印度人,带着他自己特殊的标签, 特殊的迷信和信仰。 但是,如果你把这一切一笔抹煞或放到一边, 他就只是一个普通人,像你我一样,像许多其他人一样。 所以,问题在于你怎样观察自己? 因为不了解你自己, 你自己即是世界,而并不是个人—— “个人”这个词的意思是 一个不可分割的,完整的存在。 个人表示一个人 没有矛盾,没有分裂,没有隔阂, 是一个完整的个体,和谐的个体。 “个人”这个词表示不可分割。 所以你们并不是个人,你们都是支离破碎的, 内心矛盾重重。 所以你要怎样察看自己?
24:59 So how are you to look at yourself? Please, do listen to this, it is quite absorbing, this. It demands a great deal of intelligence, it is great fun, much more fun than any book, than any religious entertainment, than any philosophy. As we are broken up human beings in ourselves, contradictory desires, feeling inferior or superior, being afraid, having no love, feeling lonely, fragmented, not only superficially but deeply – how are you to observe? One fragment observes the rest of the fragments? One becoming the censor, the examiner, the observer, watching over the rest of the fragments? And what gives him the authority over the other fragments? 请注意听,这非常有意思,这个问题。 它需要巨大的智慧, 很有意思, 比任何书都有意思, 比任何宗教娱乐,比任何哲学都有意思。 既然我们是内心支离破碎的人类, 有着矛盾的欲望, 感觉低人一等或高高在上,恐惧, 没有爱, 感觉孤独,破碎, 不仅表面如此,内心深处也一样—— 你怎样观察? 一个片断观察其余的片断? 一个片断充当审查官、检查者、观察者, 监视其余的片断? 是什么给了它凌驾于其他片断之上的权威?
27:13 So the question is, who is the observer and who is the censor that says, ‘This I will do, this I won’t do, this is right and this is wrong, this path I will take and I won’t tread that path, I’ll be a pacifist with regard to this war, but I’ve other favourite wars, I will follow this leader and not that leader, I believe in this and not in that, I will hold this prejudice and reject that, knowing, if you have observed yourself, that you are a fragmented human being. And therefore, being fragmented, contradictory, living in constant conflict, and knowing this conflict, one fragment of this many, many fragments, takes charge, becomes the authority, the censor, and his observation must inevitably be contradictory. Right? I hope you’re following all this. If one fragment, one part of you, assumes the authority of the analyser over the other fragments, why has he assumed that authority? And can he – one fragment, analyse the rest of the other fragments? You are following all this? 所以问题在于 谁是观察者, 谁是那个说“我要做这个,不要做那个, 这是正确的,那是错误的, 我要走这条路,不走那条路, 我要反对这场战争, 不过有些战争我会支持, 我要追随这个领导,而不是那个, 我相信这个,不相信那个, 我会抱这种偏见,排斥那种偏见”的审查官。 如果你观察过自己的话, 就会知道自己是支离破碎的人类。 因此,你支离破碎,充满矛盾, 生活在不断的冲突中, 对这冲突也心知肚明, 在这许许多多的片断中,一个片断出来当家做主, 成了权威、审查官, 那么他的观察必然是互相矛盾的。 对不对?我希望你们在听。 如果一个片断,你的一部分 担当起分析者的权威, 凌驾于其他的片断之上, 为什么他担起了那个权威? 作为一个片断,他能够 分析其他的片断吗? 你们在听吗?
29:56 See how dreadfully complex it has all become. Whether you are analysed by a professional, or you analyse yourself, it is still the same pattern. So it is very important to find out how to observe, how to observe all these many contradictions which make up our life, how to observe the whole of those fragments without another fragment taking place. But this is very important to find out, because as long as there is contradiction, division, in oneself, there must be conflict, there must be violence, which expresses itself in the world, outside, in society. And as long as this fragmentation exists within one, there can be no peace. And a man who really, deeply wants to understand and live a peaceful life, a life of love, must understand this question completely. Therefore it is a very serious matter, not just an afternoon’s listening to a few words – we are dealing with the whole problem of existence. And it is only the mind that can give serious attention to this, that is able to resolve it. So it is very important, imperative that one understands this question. 看看问题变得多么复杂了。 不管你是被一个专家分析,还是 你分析你自己,都是同样的模式。 所以,搞清楚怎样观察,怎样观察构成我们生活的 形形色色的矛盾,怎样观察这些片断的整体, 却不造成新的片断, 搞清楚这个, 是非常重要的。 搞清楚这个问题之所以非常重要, 是因为只要我们内心有矛盾, 有分裂,就必然有冲突, 必然有暴力,这些都会在 外部世界中,在社会中表现出来。 只要我们的内心是支离破碎的状态, 世界就不可能有和平。一个真正从内心深处 想要了解并过上和平的生活,充满爱的生活的人, 就必须彻底明白这个问题。 所以,这是一件非常严肃的事, 不是一个下午听了几句话那么简单—— 我们在处理生存的整个问题。 只有认真关注这个问题的头脑, 才能解决它。 所以,搞清楚这个问题, 是非常重要,非常紧迫的。
32:34 How do you observe? Do you observe yourself as an outsider, as a censor, saying ‘this is right, this is wrong’, justifying, condemning, approving, storing up? And if you do, there is contradiction, and therefore conflict, and therefore violence. 你是怎样观察的? 你观察自己的时候,把自己当成局外人, 当成审查官了吗?你在说“这是对的,那是错的”吗? 你在捍卫、谴责、赞成、储存吗? 如果你那么做,就会有矛盾, 进而就会有冲突,有暴力。
33:17 So how do you observe? Do you observe through an image? When you observe a tree, do you observe with knowledge of that tree, the knowledge that separates you from the tree, divides you, brings about a space between you and the tree? 所以,你是怎样观察的? 你是透过意象 观察的吗? 观察一棵树的时候,你是带着关于那颗树的 知识在观察吗? 那知识把你和树一分为二, 分开了你,造成了 你和树之间的一段空隙。
34:02 How do you observe? How do you observe your wife and your husband, or your girl or boy, how do you observe them? Watch yourself, sir, please, do it as we are talking, don’t make notes, don’t fiddle around with a tape-recorder, but watch it. How do you look at another? Don’t you look at another through the image you have built about the other? The image that you have been building for many years or perhaps two days. And the image becomes the observer. Right? Are you following this? So the image, or through the image you look. So the censor, the observer, is one of the fragments. And that censor has an image of what is right and what is wrong, what should be done and what should not be done, because he is still functioning as a fragment. So the question from this arises, whether one can observe without any fragment, to see you, see oneself, see the world, without fragmentation at all. And what brings about fragmentation? Not only in oneself but also in the world of which one is – what brings it about, why is one fragmented? why are there contradictory desires? Right? 你是怎样观察的?你怎样观察你的妻子, 你的丈夫,或你的女儿, 儿子,你怎样观察他们? 观察你自己,先生,我们谈话的时候,请这么做, 不要记笔记, 不要在录音机上浪费时间, 观察就好。你是怎样看别人的? 你看别人的时候, 难道不是透过以前建立起来的意象在看吗? ——那个你花了好多年也可能是花了两天 建立起来的意象。 那个意象变成了观察者。 对不对?你们在听吗? 所以,是那个意象在看,或是你透过那个意象在看。 所以,那个审查官,观察者, 就是片断之一。 那个审查官有个什么对什么错, 什么该做什么不该做的意象, 因为他还是在起一个片断的作用。 所以,从中产生了这个问题, 我们能不能抛开任何片断去观察, 看你,看自己,看世界, 毫不分裂地看? 什么造成了分裂? 不但我们内心有分裂,我们所在的这个世界也有分裂—— 是什么造成的? 我们为什么支离破碎? 为什么有互相矛盾的欲望? 知道吗?
37:22 Now. Why is one violent? Which is part of contradiction. There are many causes why human beings are violent: lack of physical space; human beings who have evolved from the animals and the animals are very aggressive; and people love being aggressive; feeling inferior and they want to be superior, and so on. There are many causes. And most of us spend our time discussing the causes, explaining the causes; each professor, each specialist, each writer, according to his conditioning, explains the causes – volumes are written why human beings are violent. But at the end of the volume human beings still remain violent. 那么, 我们为什么暴力? ——这是矛盾的一部分。 关于人类为什么暴力,有很多原因: 因为缺乏外在空间; 因为人是从动物进化来的, 而动物都非常好斗; 因为人喜欢挑衅; 因为感觉劣等,于是就想胜人一筹, 不一而足。有很多的原因。 我们大部分人把时间花在讨论这些原因上, 花在解释这些原因上;每个教授, 每个专家,每个作家, 按照他自身的制约 解释这些原因, 许多著作探讨了人类为什么暴力。 但在书的结尾,人类还是继续暴力。
39:16 So the description is not the described, and therefore is of very little value. You know why you are violent very well, you haven’t got to spend years trying to find out the cause of your violence, which is such a waste of time. But to observe violence as it is, without the censor, who then separates himself from the fact that he is violent. Are we meeting each other? Are we communicating with each other? I am not sure. 所以,描述并不是被描述之物, 因此,描述没有什么价值。 你很清楚自己为什么暴力, 你不必花很多年 试图发现你暴力的原因, 这完全是浪费时间。 只有如实观察暴力, 抛开审查官, 不然他会把自己和他暴力的事实分隔开。 我们在理解彼此吗? 我们在互相交流吗? 我不确定。
40:31 Look, sirs, this is really very important to understand. So let’s go into it a little more. Let’s suppose I am violent – anger, jealousy, brutality, driving ambition that brings about competition. And I’m always measuring myself against somebody else. And this comparison makes me feel I’m inferior to you who are superior. So there is a battle, violence, I know all that. Then I say to myself, ‘I must get rid of this, I want to live at peace, though I’ve lived for thousands and thousands of years as a human being, there must be a change, there must be change in society, however rotten it is, and it is’. So I’ll plunge into social work and therefore forget myself. And the social work and the society is me. So I am escaping from myself. And realising all the tricks the mind plays upon itself, now, I look at myself – I am violent. 先生们,请注意, 明白这一点真的很重要。 那么让我们再多探究一点。 我们假设我暴力—— 愤怒、嫉妒、残忍, 导致竞争的强大野心。 我总是在拿别人衡量自己。 这种比较让我觉得自己不如你, 你比较强。所以就有了争斗、暴力, 这些我都知道。 于是我就告诉自己,我必须摆脱这些, 我想要平静生活,尽管我身为人类 生活了成千上万年, 但是必须要改变了, 必须改变社会, 不管它多么腐败,它确实腐败。 所以我会投身于社会工作,忘掉自己。 而这社会工作和社会就成了我。 那么我就是在逃避自己。 认识到头脑跟自己玩的所有花招后, 现在,我看自己,我是暴力的。
42:41 And how do I look at that violence? As a censor who condemns violence? Or justifies violence? Or one who is not capable of dealing with that violence, therefore escapes from it? How do I look at myself, look at that violence? Please, do it. Are you looking at it as an observer who is different from violence? The observer who is separate, who condemns, justifies, and says, this is right, this is... and so on. The observer looks at the violence, separates himself from violence and condemns it. Or is the observer the observed? You are following? The observer recognises violence and separates himself in order to do something about it. But the separation is one of the tricks of thought. So the observer is the observed, is the violence. So long as there is a division between the observer and the observed, there must be violence. Right? 那么我要怎么看那暴力呢? 以谴责暴力或为暴力辩护 的审查官身份吗? 还是一个没有能力处理 那暴力的人,于是就逃避? 我要怎样看我自己;看那暴力? 请这么做。 你是作为一个不同于暴力的 观察者在看吗? 这个分离的观察者,在谴责、辩护 并且说,这是对的,那是……等等等等。 观察者察看那暴力, 把自己跟暴力分离开并谴责它。 又或者是,观者即所观? 你们在听吗? 观察者认识到了暴力, 把自己分离出来,以便能对此做点什么。 但分离是思想的花招之一。 所以说观察者就是所观之物,就是那暴力。 只要存在分别 观察者和被观察者之间的分别, 就必然有暴力。对不对?
44:47 So when I realise that, not verbally, realise with my heart, with my mind, with my whole being, then what takes place? You understand my question? You know, when you observe anything, there is always not only physical separation, distance, space, there is also the desire to identify yourself with that which is beautiful, noble, and not identify yourself with that which is not. So identification is part of the trick of a mind that has separated itself as the censor, and is now trying to identify. But whereas when the observer becomes aware that he is part of the observed, and he is, and therefore no image between the observer and the observed, then you will find that conflict completely comes to an end. 所以,当我认识到这一点,不是从字面上理解, 而是用我的心,我的头脑,我的整个存在认识到了, 然后,会发生什么呢? 明白我的问题吗? 你知道,当你观察某个东西, 总是不仅仅有物理分隔、距离、空间, 还有一种寻求认同的渴望, 认同那些美丽、高尚的东西, 不认同那些与之相反的东西。 所以认同也是头脑的花招, 它把自己抽离为审查官, 现在正试图寻求认同。 但如果这个观察者开始意识到, 他就是被观察者的一部分,他就是被观察者, 那么观察者与被观察者之间 就没有了意象, 然后你会发现那冲突彻底结束了。
47:01 This is real meditation, this is not just a trick. Therefore it is very important, imperative, that one understands oneself, deeply, understand all the responses, the conditioning, the various temperaments, characteristics, tendencies – just to watch without the observer. We are meeting now? To observe without the observer. And that is the act of learning. And so that is the action. 这是真正的冥想,这不是个花招。 所以说这非常重要,非常紧迫, 一个人要深入地了解自己, 明白所有的回应,条件反射, 各种性情、个性、倾向, 只是没有观察者地看着。我们弄明白了吗? 没有观察者地观察。 这就是学习的行为。 因而就是行动。
48:12 Now there is a difficulty in this. One is observing oneself. One wants to learn about oneself – the more you discover, the more you understand, the greater the freedom. I am using the word ‘more’ purposely for the moment – ‘the more’ is a comparative evaluation. I want to understand myself, learn about myself. In observing myself – please, do this as the speaker is going into it, do it actually, don’t take it home and think about it, do it now. No, this is not a group therapy, or a confessional – all that nonsense, but watch yourself as we are working together. I want to learn about myself. And myself is a living movement – each desire contradicts the other, they are living, moving, they are vital. And I observe and through that observation I’ve learnt. With what I have learnt I am going to look next minute. Right? You follow this? I am going to look, observe with the knowledge which I have gathered through previous observation. Am I learning, is there learning then? Because when the mind observes with an accumulated knowledge from its examination, that knowledge is preventing perception, that knowledge is preventing the freedom to look. See the difficulty. 现在这里有个困难。 一个人在观察他自己。他想了解自己—— 发现得越多,了解就越深入, 就越自由。 我只是故意暂用一下“更多”这个词—— “更多”是比较性的评判。 我想认识我自己,了解我自己。 在观察我自己的过程当中—— 在讲者探讨这个问题时,请观察自己,切实去做, 不要把它带回家,而要现在就想,现在就做。 这不是在集体治疗也不是忏悔 不是类似的胡搞,而是在我们一起探究时 留意你自己。 我想了解我自己。 我自己是活生生的运动—— 欲望之间的互相冲突,它们是鲜活的,运动着的, 它们生气勃勃。我观察 并透过观察获得了解。 我带着了解到的东西继续下一分钟的观察。 对不对?明白吗? 我带着那知识去看,去观察, 即我在以前的观察中积累的知识。 那么我是在了解吗?这里面有了解吗? 因为如果头脑带着检查积累得来的知识 去观察的话, 那知识就在阻碍了解, 那知识在阻碍自由地看。 要看到其中的困难。
51:14 So can the mind observe without accumulating? And the accumulation is the observer, is the censor, is the conditioned entity. Therefore, to look without accumulating. That is, sir, look: someone flatters you, says how nice you are, how beautiful you are, how very intelligent, or how stupid you are. Now, can you listen to what he is saying, that you are stupid, or very clever, or very this or very that, can you listen without accumulation? That is, without accumulating the insult or the flattery, because if you listen with accumulation, then he becomes your enemy, or your friend. Therefore that listening and how you listen creates the image. Right? And that image separates, and that image is the cause of conflict – the image that you have about the Communist and the bourgeois, the image you have about the Catholic, if you are a Protestant. And the Catholic has the image about the Protestant. The image you have about your husband or your wife, or your boy, whatever it is. You believe, and another does not believe, So there is contradiction. 那么头脑可以有观察而不积累吗? 积累就是观察者, 就是审查官,就是受制约的实体。 所以,要看 而不积累 注意,先生,这也就是说: 有人恭维你,说你多么好, 多么美丽,多么聪明, 或多么笨。 那么你能不能 听他说的话,说你很笨或很聪明 很这个或很那个, 你能听而不累积吗? 也就是,不累积侮辱,也不积累恭维, 因为如果你边听边累积, 那么他就成了你的敌人, 或你的朋友。 所以你那样的倾听方式就造成了意象。 对不对? 而那意象会引起分化, 那意象会导致冲突—— 你对共产主义者 和中产阶级抱有的意象, 你对天主教徒抱有的意象, 如果你是新教徒的话。 而天主教徒对新教徒也抱有意象。 你对你的丈夫或妻子, 对你的儿子,不管是谁,都抱有意象。 你相信,而其他人不相信, 那就有了矛盾。
54:07 So can you observe without separation? Can you observe at the moment of violence, at the moment of your anger, without the censor? See how difficult it becomes if you are not aware at that moment. If you are not aware at that moment, you have already created the image. 那么你能观察而不作区分吗? 你能在暴力 的时刻, 愤怒的时刻,观察而不充当审查官吗? 看看如果你在那一刻没有觉察的话,这会变得多么困难。 如果你那一刻不觉察, 你就已经造成了意象。
55:01 So to observe the cloud, the beauty of it, the light of it, to observe the lovely hills in this country, to observe the light on the water – just to observe without naming it, because the naming, the knowledge, the experience prevents the mind from observing totally. So when the mind can look without the observer, all fragments come to an end – in oneself. And this is really very important to grasp, to understand. And this cannot be taught by another. 所以,去观察云, 观察它的美,它的光芒, 观察这乡村里动人的山丘, 观察水上的光, 只观察而不命名, 因为命名、知识以及经验 会妨碍心灵完整地观察。 所以如果头脑能观察而不充当观察者, 所有的碎片就都结束了——在内心里的。 明白、理解这一点真的非常重要。 这一点是别人无法教给你的。