Krishnamurti - Làm sao có trật tự hoàn toàn?

Krishnamurti Subtitles

BR78T2 - Làm sao có trật tự hoàn toàn?
Buổi Nói Chuyện thứ hai
Brockwood Park, Anh Quốc
27 tháng Tám 1978

0:50	K: May we continue with what we were talking about yesterday morning? Before we go into that may I point out that one should have quite a bit of scepticism doubt, not accepting what the speaker is saying but questioning, investigating, enquiring into what he is saying or what we are thinking ourselves if there is any truth, if there is any falsehood or if what is being said is factual which is applicable to daily life. So if one merely accepts words, as most of us do we are collectors of words and phrases and thereby we miss a great deal. So what we are talking about is that self-knowledge, that is knowing oneself is the greatest importance not according to some psychologist analyst or according to the speaker but knowing oneself actually as one is. Not denying nor accepting what is but observing looking into oneself very, very deeply. And whether what you find in yourself not according to somebody else but actually for yourself what you see and what you perceive in your actions, in your reactions and so on to be aware of that to know oneself. Knowing oneself implies, doesn't it not having known and recognising 'what is'. That is, to discover oneself anew each time not according to a remembrance of something that you have seen before in yourself and recognise it, and keep on recognising all the time. I hope I am making this clear.	Có thể tiếp tục những gì chúng ta nói sáng hôm qua không? Trước khi vào tìm hiểu tôi xin nói bạn nên có đôi chút thái độ hoài nghi nghi vấn, không chấp nhận lời người nói mà hỏi han, tìm kiếm, tìm tòi những gì anh ta nói hay chúng ta tự suy nghĩ xem có thật không, hay sai lầm hay điều được nói là xác thực hữu dụng trong đời sống hàng ngày. Nên nếu chỉ chấp nhận chữ nghĩa, như đa số chúng ta là kẻ sưu tập chữ và lời và vậy là vô cùng thiếu sót. Chúng ta sẽ nói về tự tri, tức là tự biết mình là điều quan trọng nhất không theo nhà tâm lý học nhà phân tích hay theo người nói mà biết mình thực sự như hiện là. Không chối hay nhận hiện là mà quan sát nhìn vào chính mình thật sâu. Và xem bạn tìm ra gì trong bạn không theo ai hết mà thực sự cho bạn, bạn thấy gì và bạn nhận ra gì trong hành động, phản ứng mình, v.v.. để biết nó để tự biết mình. Tự biết mình hàm ý không phải đã biết và nhận ra 'hiện là'. Tức là, khám phá mình mỗi lần là mới tinh không theo nhớ lại điều gì bạn thấy mình trước đó và nhận ra nó, và luôn tiếp tục nhận ra. Hy vọng tôi nói rõ ràng.
4:10	That is, I want to know myself because if I don't know myself there is no possibility of right action, right behaviour or I have no foundation for any clarity. One can deceive so immensely live in a kind of illusory world, a make-belief world but to know oneself so completely frees the mind from all its entanglements from all its worries its everlasting chattering and so on.	Nghĩa là, tôi muốn biết mình bởi nếu tôi không biết mình thì không thể có hành động đúng, cư xử đúng hay tôi không có nền tảng cho sáng suốt. Bạn có thể lừa dối rất hay sống trong loại thế giới ảo tưởng, tạo niềm tin nhưng biết chính mình là trí óc hoàn toàn thoát mọi xiềng xích mọi âu lo tán gẫu bất tận, v.v..
5:02	In that enquiry, we were saying yesterday we are driven by language. Language uses us rather than we use language. We went into that fairly thoroughly yesterday. And also we said that the speaker not being here you yourself are speaking to yourself and listening to yourself to find out what exactly is going on within yourself within the skin, within the psychological area of yourself. We know very well what is happening around us at least if you are fairly well informed but very few of us know exactly where we are what our reactions are and if it is possible to go beyond them.	Trong tìm kiếm chúng ta nói hôm qua chúng ta bị ngôn ngữ thôi thúc. Ngôn ngữ dùng mình hơn là mình dùng nó. Hôm qua chúng ta tìm hiểu khá toàn diện. Và cũng nói rằng người nói không có đây bạn đang nói với chính bạn và nghe chính bạn để tìm ra chính xác điều gì đang xảy ra trong bạn bên trong, trong vùng tâm thức của chính bạn. Chúng ta biết rất rõ điều xảy ra quanh mình ít nhất nếu bạn được thông tin tốt nhưng rất ít người biết chính xác mình ở đâu phản ứng mình thế nào và xem có thể vượt qua không.
6:10	And also we were saying yesterday that the basic root of fear in which most of us live, is time. Chronological time as yesterday, today and tomorrow and also the whole movement of thought. Those are the two factors which bring about fear. And the other factor in that is remembrance. The remembrance of a past fear and holding on to that remembrance and projecting a future fear. We were talking about that yesterday.	Và hôm qua chúng ta cũng nói gốc rễ cơ bản sợ hãi, mà đa số cùng sống, là thời gian. Thời gian niên đại như hôm qua, hôm nay và ngày mai và cả chuyển động của suy nghĩ. Đó là hai tác nhân sinh ra sợ hãi. Và tác nhân kia là nhớ lại. Nhớ lại sợ hãi cũ và ôm giữ nhớ lại ấy và phóng vào sợ hãi tương lai. Chúng ta nói thế hôm qua.
7:03	So if we may we would like to go into further factors of ourselves. Most of us, psychologically, live in disorder. I do not know if you are not aware of it. We are driven by, not only language but also by a great many pressures from outside: economic, social, political, national the religious beliefs and so on. But psychologically the greatest pressure is desire with most of us. As we said yesterday please we are communicating with each other. You are not merely listening to the person who is talking who is not at all important. What is said is important, not the person. It is like if you have a telephone you don't give great importance to the telephone you keep it clean but what is said through the telephone becomes all important. Similarly the person who is speaking here is not at all important. I would like to point this out over and over again: the person is not important at all. But what is said is important. So your admiration for the person or your dislike of the person, or your this, that all that nonsense is of very little importance. You don't, if you have a good telephone you don't smash it, you keep it clean, you respect it. But the telephone itself is of no value at all but what is said through the telephone becomes significant. Similarly here the person is not important. Have you understood that clearly and definitely?	Vậy nếu thích chúng ta có thể tìm hiểu thêm tác nhân của chính mình. Hầu hết, về tâm lý, chúng ta sống rối loạn. Không biết bạn có thấy vậy không. Chúng ta bị thôi thúc, không chỉ bởi ngôn ngữ mà cả áp lực lớn lao từ bên ngoài: kinh tế, xã hội, chính trị, quốc gia niềm tin tôn giáo, v.v.. Nhưng về tâm lý, áp lực lớn nhất là ước muốn với hầu hết chúng ta. Như đã nói hôm qua chúng ta cùng trao đổi lẫn nhau. Bạn không chỉ nghe người đang nói đây anh ta chẳng quan trọng gì hết. Điều được nói mới quan trọng, không phải người. Cũng như bạn có máy điện thoại bạn không cho điện thoại là quá quan trọng giữ nó sạch sẽ nhưng điều được nói qua điện thoại trở nên rất quan trọng. Cũng vậy, người đang nói đây không quan trọng gì cả. Tôi muốn nói đi nói lại điều ấy: người không quan trọng gì hết. Điều được nói mới quan trọng. Vậy thán phục con người hay không thích người ấy, hay này nọ mọi vô nghĩa ấy không chút quan trọng. Bạn không, nếu bạn có điện thoại tốt bạn không đập nó, bạn giữ sạch sẽ, quý nó. Nhưng điện thoại tự nó không giá trị gì chỉ điều được nói qua điện thoại mới thành ý nghĩa. Cũng vậy, ở đây người không quan trọng. Bạn có hiểu việc ấy rõ ràng và xác thực chưa?
9:28	We are saying we live in disorder, psychologically. We may have an orderly room, do proper exercises do so-called yoga - I won't go into that word what it means, how it began and all the rest of it it is not the moment. But we keep order outwardly, apparently but there is disorder, astonishing disorder in the world. Perhaps that disorder is brought about by each one's psychological disorder. Disorder means contradiction in oneself thinking one thing, doing another saying one thing and do the opposite to what you have said or being uncertain, not clear, contradictory, and so on. All that indicates disorder. And also where there is contradiction there must be effort, where there is division there must be conflict and so on. All that is a state of disorder in which we live. That is an obvious fact.	Chúng ta nói tâm lý chúng ta sống lộn xộn. Có thể có căn phòng trật tự, tập luyện đúng mực cái gọi là yoga - tôi sẽ không đào sâu chữ ấy có nghĩa gì, bắt đầu ra sao, v.v.. hiện không phải lúc. Chúng ta giữ trật tự bên ngoài, nhưng có vẻ vô trật tự, rối loạn khủng khiếp trên thế giới. Có lẽ vô trật tự ấy được sinh ra do tâm lý lộn xộn nơi mỗi người. Lộn xộn tức là mâu thuẫn trong chính mình suy nghĩ một đàng, làm một nẻo nói điều này nhưng khi làm thì ngược lại hay bất an, không sáng suốt, mâu thuẫn, v.v.. Mọi cái đó chỉ ra lộn xộn. Và nơi đâu có mâu thuẫn tất phải có cố gắng, nơi đâu có phân chia tất phải có xung đột, v.v.. Mọi thứ đó là trạng thái vô trật tự chúng ta sống. Đó là sự kiện hiển nhiên.
10:59	And to bring about order psychologically what is one to do? I hope you are challenging yourself and not accepting my challenge. Knowing consciously aware that one is in disorder psychologically, what is one to do? How is one to bring about order? Because without order psychologically as well as outwardly one must live in chaos as the world is becoming more and more chaotic destructive, violent which shows a great deal of disorder in the world. And perhaps that disorder is projected by each one of us because we live in disorder.	Và để tạo ra trật tự tâm lý bạn phải làm gì? Hy vọng bạn thách thức chính mình và không chấp nhận thách thức của tôi. Ý thức, biết nhận ra tâm lý mình vô trật tự, bạn phải làm gì? Làm sao bạn tạo ra trật tự? Bởi không có trật tự tâm lý lẫn bên ngoài bạn phải sống trong rối loạn như thế giới trở nên ngày càng rối loạn phá hoại, bạo lực nó phơi bày biết bao lộn xộn trên thế giới. Và có lẽ lộn xộn ấy được phóng ra từ mỗi chúng ta bởi chúng ta sống lộn xộn.
12:08	So we are asking: how is one to have complete, total order in oneself is that possible? Where there is order there is tremendous energy. Where there is disorder there is the dissipation of energy wastage of energy. So we are going to enquire together I am not enquiring into myself but together we are enquiring, exploring into this question: what is order and can there be order without understanding disorder? So we are enquiring together to find out this actual state, the fact that we live in disorder is that a fact, not a verbal description of the disorder? The word is not the thing. The description of the disorder is not actual disorder. The description of a mountain however beautifully painted, the beauty of the valley the light, the snow, the lines against the sky the whole sense of dignity, beauty of that mountain can be described most beautifully but the description is not the actual fact. For most of us description is sufficient. And so we are caught in the description not with the actual fact. So when we are asking: what is disorder? is that an idea of what you think should be order and in comparison with what you think should be order there is disorder, which again is total disorder. I hope you are following all this. So we are going to find out what is disorder and having an insight a quick perception of the whole structure of disorder then out of that comes order. That order is not according to a pattern according to a blueprint, according to some sage or some philosopher, or some religious quack. And most religious priests and hierarchy and all the rest of it are super quacks. Even the new pope, I hope. (Laughter)	Vậy chúng ta hỏi: làm sao có trật tự hoàn toàn trong chính bạn có thể không? Nơi đâu có trật tự tất có năng lực bao la. Nơi đâu vô trật tự tất nhiên hao tán năng lực phí năng lực. Vậy chúng ta cùng tìm xem tôi không tìm trong tôi mà cùng nhau chúng ta tìm tòi, thám hiểm vấn đề: trật tự là gì và có thể có trật tự mà không cần hiểu vô trật tự? Vậy chúng ta cùng tìm xem trạng thái thực ấy, sự kiện chúng ta sống lộn xộn phải là sự kiện, không phải lời diễn tả về lộn xộn? Chữ không là sự vật. Diễn tả lộn xộn không là lộn xộn thực. Diễn tả ngọn núi dù được tô vẽ đẹp bao nhiêu, thung lũng đẹp ánh sáng, tuyết, đường nét gợn bầu trời cả cảm giác hùng vĩ, vẻ đẹp của ngọn núi có thể được diễn bày đẹp nhất nhưng diễn tả không là sự kiện thực. Với đa số chúng ta diễn tả là đủ. Và vậy chúng ta kẹt trong diễn tả không phải sự kiện thực. Nên chúng ta hỏi: vô trật tự là gì? Phải ý niệm về cái bạn nghĩ là trật tự và khi so sánh với cái bạn cho là trật tự nên có vô trật tự, đó cũng là vô trật tự hết. Tôi hy vọng bạn theo kịp. Vậy chúng ta sẽ tìm xem vô trật tự là gì và có sáng suốt nhận thức nhanh vào toàn bộ cấu trúc của vô trật tự từ đó liền có trật tự. Trật tự ấy không theo khuôn mẫu không theo kế hoạch, không theo hiền giả nào hay triết gia, hay thầy tu khoác lác nào. Và các thầy tu đạo mạo, chức sắc thảy đều là khoác lác siêu hạng. Cả giáo hoàng mới, mong thế. (Cười)
15:35	So (laughs) So, are we aware first that we live in disorder? Not the definition of that word but the actual fact of contradiction of division me and mine and you and yours we and they and all that division that goes on within ourselves the constant conflict. All that indicates disorder. And how do you observe that disorder? Say for example, as we took yesterday attachment in any form is a factor of disorder and also a factor, as we pointed out yesterday as we discovered yesterday a part of fear. So attachment to a person, to an idea, to a conclusion, to a past memory to a piece of furniture and so on and so on does breed disorder. Do we see that fact?	Vậy... (cười) Vậy trước hết có thấy mình sống vô trật tự? Không phải định nghĩa chữ ấy mà sự kiện thực của mâu thuẫn của phân chia tôi và của tôi, và bạn và của bạn chúng ta và họ và mọi thứ phân chia xảy ra trong chúng ta xung đột triền miên. Mọi cái đó chỉ ra vô trật tự. Và làm sao quan sát vô trật tự ấy? Lấy ví dụ, như nói hôm qua bám víu kiểu nào đó là tác nhân của vô trật tự và cũng là tác nhân, như nói hôm qua chúng ta khám phá hôm qua thành phần của sợ hãi. Vậy bám víu vào ai đó, vào ý niệm, kết luận, ký ức cũ vào món nội thất nào, v.v.. sinh ra vô trật tự. Chúng ta có thấy sự kiện ấy?
17:17	And the freedom from attachment without becoming isolated, callous, indifferent does that bring about certain order? Because what we are talking about is that when we have put everything in order then there is a great deal of energy, tremendous energy. And one needs that energy to go most profoundly into oneself. So we are asking, discovering for ourselves first the disorder in which we live and the nature of that disorder which is part of attachment, fear and pleasure and so on and without directing it in a particular direction hoping that will bring order but just to be aware of this disorder without any movement away from it. Are we meeting each other? Is the speaker making the thing clear? That is, may I go into it? All right.	Và thoát khỏi bám víu mà không thành cô lập, vô cảm, phớt lờ đó có sinh ra trật tự nào không? Bởi điều chúng ta nói là khi chúng ta đặt mọi thứ vào trật tự liền có năng lực bao la, năng lực vô bờ bến. Và bạn cần năng lực ấy để tìm kiếm sâu vào chính mình. Nên chúng ta hỏi, khám phá cho chính mình trước hết vô trật tự chúng ta đang sống và bản chất của vô trật tự ấy là thành phần của bám víu, sợ hãi và thú vui, v.v.. và không hướng dẫn nó theo hướng riêng nào hy vọng nó sẽ sinh ra trật tự mà chỉ nhận thức vô trật tự ấy và không chạy trốn nó. Chúng ta gặp nhau chứ? Người nói làm rõ sự việc không? Tức là, tôi sẽ tìm kiếm? Được thôi.
19:02	Suppose I live in disorder inwardly I may have marvellous order outwardly but inwardly perhaps I am in great disorder. And I ask myself, what am I to do? Is that disorder different from me? Or I am that disorder? You understand this question? Please, this is really important to understand because if the disorder is different from me then I can do something about it then I can change the pattern move from one corner to another corner or bring psychological order by suppressing, by control, by this and by that. I can do something about it. But if the disorder is not different from me which is a fact, that the disorder is me then the problem arises, what happens then? You are following all this? You are not listening to me, you are listening to yourself. Then perhaps you will bring about a change. But if you merely listen to the speaker you can listen to him for the rest of your life and I hope you won't and if you merely listen to him you won't change. But if you yourself see that you live in disorder and that disorder is not different from you fundamentally, basically you are that disorder then what takes place? Before, you could do something about it because you separated yourself from it and you operated on it and therefore in that there was constant conflict betrayal, one day you could do it the next day you couldn't do it and so on and so on fluctuating from day to day. Whereas the fact is, you are that disorder. That is a fact, not a conclusion which the speaker has come to and is trying to impose it on you, which he is not. We are not doing propaganda of any kind trying to convince you of anything. But when the disorder is me I can't do anything about it which means I can't operate on it as I used to before. So I remain in this total disorder. Are you doing this as we are talking? Or is it just a verbal accumulation? Which is, I am not different from that disorder. That disorder exists because I have divided myself from what I have called disorder. That is one of the major factors of disorder. I have discovered that. Wherever there is a separation between me and psychologically what I observe that division is one of the major factors of disorder. That is, when I call myself a Hindu, or myself a Muslim or a Christian, Catholic or a British or a French or German, or whatever it is the division is a factor of disorder the Jew and the Arab, you have got an obvious example everyday that is happening. So psychologically when there is division between disorder and myself I am encouraging and cultivating disorder. Whereas the fact is the disorder is myself and therefore the realisation, the truth of that brings order. Are you following this? You are all very silent. It's up to you. Q: I am waiting for it to happen.	Giả sử tôi sống vô trật tự bên trong có thể tôi có trật tự kỳ diệu bên ngoài nhưng bên trong chắc là quá vô trật tự. Và tôi tự hỏi, tôi phải làm gì? Vô trật tự ấy có khác với tôi? Hay tôi là vô trật tự ấy? Bạn hiểu câu hỏi không? Nào, tìm hiểu việc này thực là hệ trọng bởi nếu vô trật tự khác với tôi thì tôi có thể làm gì đó tôi có thể thay đổi khuôn mẫu chạy từ góc này sang góc nọ hay đem trật tự tâm lý đến bằng cách loại bỏ, kiểm soát, hay này nọ. Tôi có thể làm gì đó. Nhưng nếu vô trật tự không khác tôi đó là sự kiện, vô trật tự là tôi vấn đề liền nổi lên, việc gì xảy ra? Bạn theo kịp không? Bạn không nghe tôi, bạn đang nghe chính mình. Rồi có thể bạn sẽ tạo ra thay đổi. Nhưng nếu bạn chỉ nghe người nói bạn có thể nghe anh ta hết cả đời bạn và hy vọng bạn không thế và nếu chỉ nghe anh ta bạn sẽ không thay đổi. Nhưng nếu chính bạn thấy mình sống lộn xộn và lộn xộn ấy không khác bạn cơ bản, chắc chắn, bạn là lộn xộn ấy rồi việc gì xảy ra? Trước kia, bạn có thể làm gì đó bởi bạn tách biệt mình với nó và bạn tác động lên nó và vậy nên có xung đột triền miên phản bội, ngày này bạn có thể làm ngày kế bạn không thể làm gì, v.v.. thay đổi bất thường mỗi ngày. Trong khi sự kiện, bạn là lộn xộn ấy. Đó là sự kiện, không phải người nói đi đến kết luận và cố đặt nó lên bạn, anh ta không làm đâu. Chúng ta không làm kiểu tuyên truyền nào không cố thuyết phục bạn điều gì. Nhưng khi rối loạn là tôi tôi chẳng thể làm gì hết nghĩa là tôi không thể tác động lên nó như trước kia. Nên tôi ở đó với rối loạn ấy. Bạn có làm vậy khi chúng ta nói? Hay chỉ tích luỹ lời nói? Tức là, tôi không khác với rối loạn kia. Rối loạn ấy có mặt bởi tôi phân chia mình với cái tôi gọi là rối loạn. Đó là tác nhân chính của rối loạn. Tôi khám phá thế. Nơi đâu có phân chia giữa tôi và cái tôi quan sát tâm lý phân chia ấy là tác nhân chính của rối loạn. Tức là, khi tôi gọi mình là Hinđu, hay là Hồi hay là Cơ đốc, hay người Anh, người Pháp hay Đức, hay gì gì đó phân chia là tác nhân của rối loạn Do thái và Ả rập, bạn có một thí dụ hiển nhiên xảy ra hàng ngày. Nên về tâm lý khi có phân chia giữa rối loạn và tôi tôi khuyến khích hay vun đắp rối loạn. Trong khi sự kiện, rối loạn là chính tôi và vậy nhận hiểu ấy, sự thật ấy sinh ra trật tự. Bạn theo kịp không? Bạn đều im lặng. Tuỳ bạn đó. Q: Tôi đang đợi nó xảy ra.
24:23	K: The gentleman says he is waiting for it to happen. I'm afraid you will have to wait a long time then! (Laughter) It is a fact, it can't happen to you. You yourself see what is going on therefore the actual fact the truth of the matter frees the mind from disorder. The cause of this disorder is the separation as me and different from disorder. You understand?	K: Anh bạn này nói anh đang đợi nó xảy ra. Tôi e là bạn sẽ phải đợi lâu lắm đó! (Cười) Đó là sự kiện, nó không thể xảy ra cho bạn. Chính bạn thấy điều gì xảy ra nên là sự kiện thực sự thật của vấn đề ấy làm trí óc thoát rối loạn. Nguyên nhân của rối loạn ấy là phân chia bạn khác với rối loạn. Hiểu không?
25:09	So, similarly can we bring order in our life? That is, to learn the art of putting everything in its right place. That is order. But you cannot put things in their right place unless the man who puts the thing in the right place is also very orderly. You understand? Naturally. So we are trying to find out what is order and what is disorder. Disorder can be dissolved only when the division between me and the other ceases to be, psychologically. And one has to learn the art of putting things in their proper place. Money, which most of us, if we have lots of it cling to it, if you have little of it you want more of it, and so on and so on. Money has become tremendously important in the world. And also sex has become tremendously important. I am not going to talk about it, it is important. You know how important it is in your life. And when you give something such great importance that very fact that you are giving a particular thing great importance is disorder. Right? If I give tremendous importance to exercise so-called yoga then I am putting that totally out of proportion. So putting everything in its proper place implies giving everything its right value. Right? Can we do that? Do we want to do that? Or is it all much too difficult? Or you say, 'Please, we have lived for so many years in this mess, let me go on. Don't interfere with this mess'. And so you accept the mess and you are accustomed to it. You say we've become comfortable with this mess and we don't want to alter it. But a man who is seriously concerned not only with the world outside of us but also inwardly to give money, sex, everything its proper place is to learn the beauty of freedom. Without that there is no freedom.	Cũng vậy, có thể đem trật tự vào đời mình không? Nghĩa là, học nghệ thuật xếp đặt mọi việc vào đúng vị trí. Đó là trật tự. Nhưng bạn không thể để vật đúng vị trí trừ khi người để vật vào đúng vị trí cũng rất trật tự. Hiểu không? Tự nhiên thôi. Vậy chúng ta cố tìm xem trật tự là gì và rối loạn là gì. Rối loạn chỉ có thể tan mất khi phân chia giữa tôi và nó không còn, về tâm lý. Và bạn phải học nghệ thuật xếp vật vào đúng vị trí của nó. Tiền bạc, đa số chúng ta, nếu có nhiều bám vào nó, nếu bạn có chút ít bạn muốn nó nhiều thêm, v.v.., v.v.. Tiền bạc trở thành quá quan trọng trên thế giới. Và tình dục cũng trở thành quá quan trọng. Tôi sẽ không nói về nó, nó quan trọng. Bạn biết nó quan trọng thế nào trong đời mình. Và khi bạn cho điều gì quá quan trọng chính sự kiện mà bạn cho việc gì đó quá quan trọng là rối loạn. Phải không? Nếu tôi cho tập luyện là rất quan trọng cái gọi là yoga rồi thì tôi đặt nó mất cân bằng hoàn toàn. Vậy đặt mọi việc vào đúng vị trí hàm ý cho mỗi việc đúng giá trị. Phải không? Chúng ta có thể làm chứ? Bạn có muốn làm vậy? Hay là thật quá khó khăn? Hay bạn nói, 'Nào, tôi đã sống nhiều năm với lộn xộn, để tôi tiếp tục. Đừng xen vào lộn xộn ấy'. Và vậy bạn chấp nhận lộn xộn và quen với nó. Bạn nói chúng tôi thoải mái với lộn xộn và không muốn biến cải nó. Nhưng người nghiêm túc quan tâm không chỉ với thế giới bên ngoài mà cả bên trong để tiền, tình dục, mọi thứ đúng vị trí là học vẻ đẹp của tự do. Không có nó không có tự do.
28:43	So then the next problem is: we live under great pressure, more and more. Pressure - institutional pressures political pressures, economic pressures, social pressures and so on and so on and so on. And we said perhaps the greatest pressure in most of us is the desire that wants to act the pressure of tremendous desire. Right? Are we following all this? May I go on? Q: Yes.	Rồi vấn đề kế tiếp là: chúng ta sống dưới áp lực lớn, ngày càng thêm. Áp lực - áp lực tổ chức áp lực chính trị, áp lực kinh tế, áp lực xã hội v.v.., v.v.. Và đã nói có lẽ áp lực lớn nhất với đa số, là ước muốn nó muốn thi hành... Áp lực của ước muốn to lớn. Phải không? Theo kịp cả chứ? Tôi tiếp tục? Q: Vâng.
29:27	K: I hope you are watching all this in yourself. Because you can listen to these words for the next 10 years, 15 years, 20 years but at the end of that you say, 'I am where I was'. Because you don't apply you don't say, 'I am going to find out'. You merely live at the level of words.	K: Hy vọng bạn nhìn mọi thứ trong chính bạn. Bởi bạn có thể nghe chữ nghĩa thêm 10 năm, 15 năm, 20 năm nhưng cuối cùng bạn nói, 'Tôi y chỗ cũ'. Bởi bạn không áp dụng bạn không nói, 'Tôi sẽ tìm ra'. Bạn chỉ sống ở mức độ chữ nghĩa.
29:58	The next thing is: why is there such a tremendous pressure of desire in most of us? The pressure of sex, the pressure of desire for sex desire for experience, desire to be popular, famous desire to - you know, all the rest of it what the activities of desire are. Desire for enlightenment, which is the most stupid desire! Because enlightenment doesn't come through desire. You may go to all the highest peaks in the Himalayas but you will never find illumination there. It is where you are, not in India, or in Japan or in some other place - or even Rome. (Laughter) Sorry to talk about Rome because I have just heard this morning about the Pope being elected! (Laughter)	Điều kế là: tại sao có áp lực to lớn của ước muốn trong đa số chúng ta? Áp lực của tình dục, áp lực của ước muốn tình dục ước muốn kinh nghiệm, ước muốn nổi tiếng, nổi danh ước muốn về - bạn biết cả hoạt động của ước muốn là gì. Ước muốn tỏ ngộ, là ước muốn ngu ngốc nhất! Bởi tỏ ngộ không đến qua ước muốn. Bạn có thể lên đỉnh cao nhất Hy mã lạp sơn nhưng sẽ không hề tìm ra tỏ sáng ở đó. Chính nơi bạn ở, không phải Ấn, hay Nhật hay nơi nào khác - cả La mã. (Cười) Xin lỗi nói về La mã bởi tôi vừa nghe Giáo hoàng được bầu sáng nay! (Cười)
31:18	So, if one is aware in oneself, of oneself one sees how desire is so extraordinarily strong desire for power, to dominate people Desire for you know all this, I don't have to go into details. You know it all very, very well. And we live under this pressure. And so not only physiologically one becomes ill the strain of it, but also psychologically it is a great travail, it is a great problem. I desire, say for example, to be the most marvellous person and it is a constant strain to become somebody, to be somebody, to achieve a result. So one can see desire, without being understood the whole nature and the structure of desire is one of the factors of disorder. Right? Please do we see that? Please don't accept what I am saying that is totally unimportant. Is that in yourself a fact which you have discovered for yourself seeing that desire in all its multiple forms and multiple expressions does breed confusion does breed disorder. Right? And most people have said control desire suppress desire, or fulfil desire go to the extreme of desire - they have done all these tricks. Talk to any monk and they will tell you we must suppress any desire carnal desire, or any form of desire in order to serve God or Jesus or - whoever God is. And so there is always this suppression control, constant conflict you desire something, you suppress it you rationalise it, you control it, you run away from it and so on. So what we are trying to do what we are saying is: let's find out the nature of desire how it arises, and whether we can give desire its proper place and not in any way suppress it, control it, destroy it. Right? We are going to go into that.	Vậy nếu nhận ra trong chính mình, của chính mình bạn thấy ước muốn mạnh mẽ kỳ lạ thế nào ước muốn quyền lực, thống trị người khác... Ước muốn về...bạn biết cả, tôi không cần nói chi tiết. Bạn biết nó rất, rất rõ. Và chúng ta sống dưới áp lực ấy. Và vậy không chỉ vật lý bạn bịnh hoạn căn thẳng, mà cả tâm lý đó là thống khổ, vấn đề lớn lao. Tôi muốn, ví dụ, làm một người tuyệt vời nhất và nó căn thẳng triền miên trở thành ai đó, là ai đó, đạt một kết quả. Vậy có thể thấy ước muốn, mà không hiểu cả bản chất và cấu trúc của ước muốn là một tác nhân của rối loạn. Phải không? Bạn có thấy vậy không? Xin đừng chấp nhận lời tôi nói nó hoàn toàn không quan trọng. Có chăng trong chính bạn sự kiện bạn khám phá cho mình thấy rằng ước muốn trong nhiều dạng và nhiều biểu lộ sinh ra rối loạn sinh ra lộn xộn. Phải không? Và hầu hết đều nói kiểm soát ước muốn loại bỏ, hay hoàn thành nó đi đến tận cùng ước muốn - họ làm đủ mọi trò chơi. Nói chuyện với thầy tu và họ sẽ bảo chúng ta phải loại bỏ ước muốn ước muốn xác thịt, hay kiểu ước muốn nào để phụng sự Thượng đế hay Giê su - hay Thánh nào. Và vậy là luôn có loại bỏ... kiểm soát, xung đột triền miên bạn muốn điều gì, bạn loại bỏ nó bạn biện luận, bạn kiểm soát, bạn chạy trốn, và v.v.. Vậy điều chúng ta cố làm điều chúng ta nói là: hãy tìm ra bản chất của ước muốn nó khởi thế nào, và xem có thể cho nó vị trí đúng và không loại bỏ, kiểm soát, diệt nó bằng mọi cách. Phải không? Chúng ta sẽ tìm hiểu.
34:39	So one must find out the whole nature and the structure of desire. Find out for oneself not be told what is the nature and the structure of desire. Then if you accept it you will come back next year or the next thirty years and say, 'Well, that is exactly where I am I began and you have left me where I was after 30 years'. Because one has lived on words not actually gone into it for yourself. Why has desire become so extraordinarily important? It is encouraged through education in every form, society all things around us encourage this process of desire. I want to find out why desire has become important in oneself and what is desire. So I must first understand the nature of sensation. Right? Sensory perception, senses. I must understand the way of the senses. May we go on?	Vậy phải tìm ra cả bản chất và cấu trúc của ước muốn. Tìm ra cho chính bạn không phải nghe nói bản chất và cấu trúc ước muốn. Rồi nếu bạn chấp nhận nó bạn sẽ trở lại đây năm tới hay ba mươi năm tới và nói, 'Tốt, tôi ở đúng chỗ này tôi đã bắt đầu và ngài bỏ tôi chỗ này sau 30 năm'. Bởi bạn sống bằng chữ nghĩa không thực sự tìm hiểu chính mình. Tại sao ước muốn trở thành quá quan trọng vậy? Nó được giáo dục khuyến khích mọi kiểu, xã hội mọi thứ quanh mình cổ vũ tiến trình ước muốn. Tôi muốn tìm ra tại sao ước muốn thành quan trọng trong chính mình và ước muốn là gì. Vậy trước hết tôi phải hiểu bản chất cảm giác. Phải không? Nhận thức cảm giác, giác quan. Tôi phải hiểu đường lối của giác quan. Tôi tiếp tục chứ?
36:29	The senses being touch, smell, taste and so on. And we never function with all the senses in operation. I wonder if you understand this. No? Taste becomes so extraordinarily important if you are a gourmet if you like good food, wine and all the rest of it taste becomes extraordinarily important. Or if you are sensitive, music. Only music becomes important, hearing a lovely sound and the space between sounds, and the quality of sound. Or something. So our senses are broken up, fragmented we never see anything with all our senses completely. Right? Are we understanding each other? Can you look at something the movement of the sea the way of the clouds the wind among the trees, to look at it all with all your senses fully flowering and looking. Can we do that? Then when you do that you will see as a test you are not accepting what I am saying test it for yourself - then you will see that there is no centre from which you are observing. There is no division caused by the centre who says 'I am different from that'. When you observe things totally a woman or a man or a child or your girl friend, husband, wife with all the senses awakened then there is no one particular sense demanding an action. You are following all this? Are you doing it as we are talking about it? So senses have their right place but they become destructive, divisive and conflicting when one particular sense is developed and the others are dormant or semi-dormant. Whereas when you observe something entirely with all your senses then there is no division in yourself.	Giác quan là sờ, ngửi, nếm, v.v.. Và chúng ta không hề hoạt động hết giác quan. Không biết bạn có hiểu không. Không à? Nếm trở thành cực kỳ quan trọng nếu bạn sành ăn nếu bạn thích thức ăn ngon, rượu vang, v.v.. nếm trở thành vô cùng quan trọng. Hay nếu bạn nhạy cảm, âm nhạc. Chỉ âm nhạc là quan trọng, nghe âm thanh đáng yêu và khoảng lặng giữa các tiếng, và chất lượng âm thanh. Hay gì khác. Vậy giác quan là vụn vỡ, từng mảnh chúng ta không hề nhìn gì với tất cả giác quan. Phải không? Chúng ta hiểu nhau không? Có thể nào bạn nhìn gì chuyển động của biển đường bay của mây gió giữa hàng cây, nhìn tất cả với mọi giác quan, nở hoa trọn vẹn và nhìn. Chúng ta có thể làm thế? Rồi khi làm vậy bạn sẽ kiểm nghiệm bạn không chấp nhận lời tôi nói kiểm nghiệm chính bạn - bạn sẽ thấy rằng không có trung tâm từ đó bạn quan sát. Không có phân chia tạo ra bởi trung tâm nói... 'Tôi khác với đó'. Khi bạn quan sát vật trọn vẹn nữ hay nam hay con trẻ hay bạn gái, vợ, chồng với mọi giác quan thức tỉnh rồi thì không có giác quan riêng nào đòi hành động. Bạn theo kịp không? Bạn có làm vậy khi chúng ta nói không? Vậy giác quan có vị trí đúng nhưng chúng thành phá hoại, phân chia và xung đột khi một giác quan nào mở ra và những cái khác ngủ hay tạm ngủ. Trong khi bạn quan sát điều gì với mọi giác quan... ..liền không có phân chia trong bạn.
39:48	So desire is part of these sensations is the beginning of sensation. Right? That is a fact, isn't it? See a beautiful woman or a man or a child, or a car or a mountain, or a lovely proportioned house, or a garden and perception, sensation and the desire arises. Right? And the desire that sensation, perception, sensation creates the image and then desire begins to operate. That is the whole movement of desire. This is a simple, obvious, daily fact which you can observe if you are paying attention.	Vậy ước muốn là một phần cảm giác là khởi đầu cảm giác. Phải không? Đó là sự kiện, phải không? Nhìn phụ nữ đẹp hay chàng trai, con trẻ, hay xe hơi núi non, hay ngôi nhà cân đối đáng yêu, khu vườn và nhận thức, cảm giác và ước muốn nổi lên. Phải không? Và ước muốn cảm giác, nhận thức, cảm giác ấy tạo ra hình ảnh và rồi ước muốn bắt đầu hoạt động. Đó là toàn bộ chuyển động của ước muốn. Là sự kiện đơn giản, hiển nhiên, hàng ngày, có thể quan sát nếu bạn lưu ý.
40:50	So where does the conflict, the trouble, the confusion begin in the movement of desire? Right? You are following? Say, for example, I see a beautiful tree, or a lovely garden. I have got a piece of land and I'd like to have such a beautiful garden myself. That is, there is perception sensation, the image-making which is thought - right? and then thought pursues that which it has observed which it has pleased. So wherever there is the movement of thought with regard to sensation then desire brings conflict. Are you understanding this? Is this clear, or am I too? No, no, I see it is not. I have to repeat it differently.	Vậy xung đột, vấn đề, rối loạn bắt đầu chỗ nào trong chuyển động của ước muốn? Phải không? Kịp không? Ví dụ, tôi nhìn cội cây đẹp, hay khu vườn đáng yêu. Tôi có mảnh đất và tôi thích mình có mảnh vườn đẹp như thế. Tức là, có nhận thức cảm giác, tạo hình ảnh là suy nghĩ - phải không? và rồi suy nghĩ theo đuổi cái nó quan sát điều nó hài lòng. Vậy khi nào có chuyển động của suy nghĩ liên quan đến cảm giác, ước muốn liền sinh xung đột. Bạn hiểu không? Rõ không, hay tôi quá...? Không, không, tôi thấy không. Tôi phải lặp lại cách khác.
42:04	There is perception of a beautiful house well-proportioned, all the rest of it. Then there is sensation. That is normal, that is essential otherwise I am blind, my senses are not acute, aware. But the trouble begins the moment thought creates the image of owning a house like that and working for it identifying oneself with that house and so on. So where thought begins to interfere with the perception then there is division then desire begins. You've followed this? Is this clear? No, not what I am saying, for yourself. Are you also working as hard as we are all working? It is hot in here. Are you working as hard? I hope so. It doesn't matter. It is up to you.	Có nhận thức về ngôi nhà đẹp rất cân đối, v.v.. Rồi có cảm giác. Đó là bình thường, cơ bản ngược lại tôi bị mù, giác quan không nhạy, không biết. Nhưng vấn đề bắt đầu khi suy nghĩ tạo hình ảnh có ngôi nhà như thế và làm việc vì nó đồng hóa mình với ngôi nhà kia, v.v.. Vậy nơi đâu suy nghĩ bắt đầu xen vào nhận thức liền có phân chia rồi ước muốn bắt đầu. Theo kịp không? Rõ chứ? Không, không phải tôi nói, cho chính bạn. Bạn cũng làm việc cật lực như tất cả đang làm chứ? Trời khá nóng. Bạn làm cật lực không? Hy vọng vậy. Không sao cả. Tuỳ bạn thôi.
43:25	So the question is: it is natural to have the perception, sensation that is natural but can that moment stop and not thought come in and create an image and pursue that image which becomes desire? You understand what I'm saying? You understand my question? That is, perception, sensation is normal, healthy but when thought comes in, creates the image then the image is pursued as desire, then the trouble begins. Haven't you noticed it in yourself? You can see a beautiful car and there is the sensation and the image of you driving in it, driving it the power you have and all that. But whereas seeing the car, sensation, and stop there. Can you do it? You try it and see what is involved in it. In that there is no control. You see the whole implication of desire how it arises how thought then creates the image and pursues it. Whereas perception, sensation and looking at the car or the mountain, the girl, or the boy, or whatever it is. Then there is no conflict there is no suppression of desire then you have the enormous energy that has been used up by the movement of thought as desire. Is this clear?	Vậy vấn đề là: có nhận thức, cảm giác là tự nhiên tự nhiên thôi nhưng có thể dừng lại đó và suy nghĩ không xen vào tạo hình ảnh rồi theo đuổi hình ảnh thành ra ước muốn? Bạn hiểu điều tôi nói không? Hiểu câu hỏi không? Tức là, nhận thức, cảm giác là bình thường, khỏe mạnh nhưng khi suy nghĩ xen vào, tạo hình ảnh rồi hình ảnh được theo đuổi như ước muốn, vấn đề bắt đầu. Bạn có thấy vậy trong chính mình? Bạn có thể nhìn xe hơi đẹp và có cảm giác và hình ảnh về bạn lái xe, lái nó bạn có khả năng và mọi thứ. Nhưng trong khi nhìn xe hơi, cảm giác, và dừng lại. Bạn có thể làm không? Bạn thử đi và thấy gì vướng trong đó. Không có kiểm soát trong đó. Bạn thấy cả hàm ý của ước muốn nó khởi lên cách nào rồi suy nghĩ tạo hình ảnh và theo đuổi nó ra sao. Trong khi nhận thức, cảm giác và nhìn xe hơi hay ngọn núi, cô gái, cậu trai, hay gì gì. Rồi không có xung đột không có loại bỏ ước muốn bạn liền có năng lực vô biên không bị dùng bởi chuyển động của suy nghĩ như ước muốn. Rõ không?
45:56	So the next point is we are investigating into ourselves why do we live so greatly on remembrances? You understand my question? Why human beings live in the past, which is to remember? Right? You all look so puzzled. You have had a pleasant day and you remember it and it is stored up as a memory and you delight in that memory, you live in that memory or you live in a sexual memory or the memory of some achievement that has been possible for you. So remembrance has become extraordinarily important for all of us as experience, as knowledge. I am asking, we are asking, why? Do you understand? Not that we must not remember of course you must remember how to drive a car where your home is and so on and so on the technological knowledge one has acquired but psychologically why has remembrance such importance in our life? Right? You are asking this question yourself. So what is remembrance? What is the factor of remembrance? There was an incident that was pleasurable or painful an event that brought a smile or a tear and that is registered in the brain. Right? Naturally. This is simple. And that registration becomes the memory that registration is the remembrance of that delightful event or that painful event. Now the question is: why should we register psychologically anything? You understand my question? I have put a question: why should the brain register an event which was painful or pleasurable? It may register things that are dangerous - right? like a precipice, like a dangerous animal or dangerous snake, or a dangerous person a crook and so on, it may register. Those are all obvious daily facts. But why should the brain register the hurt the flattery, the insult the feeling that you are this and all the rest of it why should there be registration psychologically at all? You have got the question, haven't you? Are we meeting each other? Is it time for me to stop? Q: No!	Vậy điểm kế tiếp là chúng ta tìm kiếm trong chính mình tại sao chúng ta cứ sống bằng nhớ lại? Bạn hiểu câu hỏi không? Tại sao con người sống bằng quá khứ, tức là nhớ lại? Phải không? Các bạn có vẻ bối rối. Bạn có một ngày dễ chịu và bạn nhớ lại và nó được lưu lại như ký ức và bạn thích thú ký ức ấy, bạn sống trong ký ức ấy hay bạn sống trong ký ức tình dục hay ký ức về thành đạt nào bạn đã có thể. Vậy nhớ lại trở thành cực kỳ quan trọng với mỗi chúng ta như kinh nghiệm, kiến thức. Tôi hỏi, chúng ta hỏi, tại sao? Bạn hiểu không? Không phải chúng ta không nên nhớ dĩ nhiên bạn phải nhớ lái xe cách nào nhà bạn ở đâu, và v.v.., v.v.. kiến thức kỹ thuật bạn đạt được nhưng tâm lý tại sao nhớ lại quá quan trọng trong đời sống? Phải không? Bạn tự hỏi mình xem. Vậy nhớ lại là gì? Tác nhân của nhớ lại là gì? Có một sự cố vui thú hay đau đớn một sự kiện đem nụ cười hay nước mắt và được ghi lại trong não. Phải không? Tự nhiên. Đơn giản. Và ghi lại ấy trở thành ký ức ghi lại là nhớ lại sự kiện vui vẻ ấy hay sự việc đau buồn kia. Giờ thì vấn đề là: tại sao chúng ta ghi lại điều gì về tâm lý? Bạn hiểu câu hỏi không? Tôi đặt câu hỏi: tại sao não ghi lại sự kiện đau đớn hay vui vẻ? Nó có thể ghi lại việc nguy hiểm - phải không? như vực sâu, như thú nguy hiểm rắn nguy hiểm, hay người nguy hiểm... ..kẻ lừa đảo, v.v.., nó có thể ghi lại. Đó là những sự kiện hiển nhiên hàng ngày. Nhưng tại sao não ghi lại tổn thương lời khen, lời mắng cảm giác bạn lúc ấy và mọi thứ khác tại sao có cả ghi lại tâm lý? Bạn hiểu câu hỏi không, phải không? Chúng ta gặp nhau chứ? Đã đến giờ nghỉ à? Q: Không!
49:57	K: Dites moi, je vous prie, quant il est midi et demi.	K: Đến 12 giờ 30, xin nhớ báo tôi biết.
50:08	Now we are asking: it is one of the factors of the brain to register of necessity. I must register technological knowledge if I am working with machines and so on and so on. And also if I write or if I am a surgeon a doctor and so on, it must be registered. But we are asking: why should one psychologically register anything at all? At least see the question first. Is it necessary? Does it bring a clarity? Does it bring greater energy, freedom and so on? Or psychological registration is one of the factors that destroys real joy. I'll go into it presently.	Giờ chúng ta hỏi: một tác nhân của não là ghi lại điều cần thiết. Tôi phải ghi lại kiến thức kỹ thuật nếu tôi làm việc với máy móc và v.v.. Và nếu tôi viết lách hay giải phẫu bác sĩ, v.v.., nó phải ghi lại. Nhưng chúng ta hỏi: tại sao bạn ghi lại tâm lý điều gì? Ít nhất xem câu hỏi trước. Nó cần thiết? Nó đem lại sáng suốt? Nó đem lại năng lực lớn hơn, tự do, v.v..? Hay ghi lại tâm lý là một tác nhân huỷ hoại niềm vui thật. Tôi sẽ tìm hiểu ngay thôi.
51:40	We said the brain in its activity must register certain things, it is necessary. But we are asking: psychologically, inwardly why should the brain register? Is it a habit that we have fallen into that when you insult me I register it immediately? When you flatter me, I register it immediately. Why? When you flatter me you are my friend when you insult me you are not my friend and so on and so on, so on. Now we are asking: can this registration stop psychologically? See what it means. Then that means regeneration of the brain. So the brain becomes extraordinarily alive, young, fresh because it is not registering that which is not necessary. I wonder if you follow all this. Now, is that possible? Intellectually one can see the beauty of it, verbally. You say, 'By Jove, it must be most extraordinary intellectually to have no psychological registration'. It doesn't mean one is a vegetable, or empty, or all that but there is a freedom an extraordinary sense of elation an extraordinary sense of youthfulness the brain doesn't get old, worn out. So one must find out if it is possible. Because as we grow older the brain gets more and more mechanical more and more fixed in a groove, in a track and becomes hard, brittle, not pliable, quick. Now is this possible, not to register psychologically at all? You have got the question? Is the question clear? Yes?	Chúng ta nói não khi hoạt động phải ghi lại điều gì, nó cần thiết. Nhưng chúng ta hỏi: tâm lý, bên trong tại sao não ghi lại? Phải chúng ta rơi vào thói quen khi bạn mắng tôi là tôi ghi lại ngay? Khi bạn khen tôi, tôi ghi lại liền. Tại sao? Khi tâng bốc tôi, bạn là bạn tôi khi mắng tôi, bạn không phải bạn tôi và v.v.., v.v.., v.v.. Chúng ta hỏi: có thể dừng ghi lại tâm lý không? Xem nó nghĩa gì. Đó có nghĩa là tái sinh não. Não trở nên cực kỳ linh động, trẻ trung, tươi tắn bởi nó không ghi lại điều không cần thiết. Không biết bạn theo kịp không. Nào, có thể chứ? Về trí óc, chữ nghĩa, bạn có thể thấy vẻ đẹp ấy. Bạn nói, 'Chà, nó phải cực kỳ trí thức để không có ghi lại tâm lý'. Vậy không nghĩa bạn là thực vật, hay trống rỗng, v.v.. mà là tự do một cảm giác vô cùng phấn khởi. cảm giác cực kỳ trẻ trung não không bị già cỗi, cùn nhụt. Vậy bạn phải tìm xem có thể không. Bởi khi chúng ta già đi não ngày càng trở nên máy móc càng dính chặc lối mòn, đường cũ và trở thành chai cứng, không nhanh nhạy. Vậy có thể nào không ghi lại tâm lý gì cả? Bạn hiểu câu hỏi không? Câu hỏi rõ chứ? Đúng không?
54:18	Now, let's proceed to find out. Find out, it doesn't mean that I am going to tell you and then you discover it and say, 'Yes, it is so'. Then you will come back 30 years later: 'I'm still where I am' 'where I started'	Nào, tiến hành tìm xem. Tìm xem, không nghĩa là tôi sẽ nói bạn nghe và rồi bạn khám phá và nói, 'Vâng, nó vậy'. Rồi bạn quay lại sau 30 năm: 'Tôi vẫn ở chỗ này...' nơi tôi đã bắt đầu'
54:36	We said the brain needs security safety to function efficiently. It must register certain facts how to drive a car, write letters and so on and so on technology and so on. Then the brain has realised that putting order giving order to register only things that are necessary which is to bring order. Right? Then we can proceed to find out why the brain or the psyche, psychologically registers. Does it bring safety, avoids danger? Does it prevent further hurts further destruction, further obstructions? Or we have cultivated unconsciously the habit of registering. We have registered there, so why not here? From there we have moved to here psychologically, from outwardly it is necessary but psychologically, from there we have moved to here. And is that necessary at all? A very simple example: from childhood we are hurt psychologically by parents, by other children, by the school college, university, if you are lucky and so on and so on we are hurt, we are wounded psychologically. And that wound is registered. And having been hurt there is resistance isolation, fear and all the rest of it. Now is it necessary when you insult me to register at all? You understand my question? Is it possible to prevent registration? You are understanding my question? I hope! Right? It is possible only when you are insulting me or flattering me for all my senses to be awakened and listening. You understand this? Then there is no reception at all. Is this all Greek? (Laughter) I see the importance to have fresh, young, bright, clear brain. That is utterly important. Is it possible to maintain that clarity that precision, decision with that beauty of all that is implied till I die? It is not possible when there is registration of things which are not absolutely necessary. Right? So one has to find out why any form of psychological registration which becomes memory, remembrance is it possible not to do it? One discovers, if you go into it deeply, it is possible. It is possible only when you are really attentive at the moment of insult, at the moment of flattery. Right? Have you tried this?	Chúng ta nói não cần an toàn an ổn để hoạt động hiệu quả. Nó phải ghi lại vài sự kiện lái xe cách nào, viết thư làm sao, v.v.. kỹ thuật, v.v.. Rồi não hiểu ra xắp xếp trật tự cho trật tự để chỉ ghi lại điều cần thiết tức đem đến trật tự. Phải không? Rồi chúng ta có thể bắt đầu tìm tại sao não hay tinh thần, ghi lại tâm lý. Nó đem lại an toàn, loại bỏ nguy hiểm? Nó ngăn tổn thương thêm huỷ hoại thêm, cản trở thêm? Hay chúng ta vô tình vun bồi thói quen ghi lại? Chúng ta ghi lại kia, tại sao không đây? Từ kia chúng ta dời lại đây tâm lý, từ bên ngoài là cần thiết nhưng tâm lý, từ kia chúng ta dời lại đây. Và nó có cần thiết không? Ví dụ rất đơn giản: từ bé chúng ta bị tổn thương tâm lý bởi cha mẹ, bởi trẻ khác, bởi trường học trung học, đại học, nếu bạn may mắn, v.v.., v.v.. chúng ta bị tổn thương, vết thương tâm lý... Và vết thương được ghi lại. Và bị tổn thương là có chống đối cô lập, sợ hãi và mọi thứ khác. Khi bạn mắng tôi có cần thiết chăng phải ghi lại? Bạn hiểu câu hỏi không? Có thể ngăn chận ghi lại chứ? Bạn hiểu câu hỏi không? Hy vọng! Phải không? Chỉ có thể khi bạn mắng tôi hay khen tôi mọi giác quan mở hết và lắng nghe. Hiểu không? Rồi thì không có nhận gì cả. Quá khó hiểu à? (Cười) Tôi thấy quan trọng là não tươi tắn, trẻ trung, trong sáng. Vô cùng quan trọng. Có thể nào giữ sáng suốt ấy đúng đắn, quả quyết ấy với vẻ đẹp của mọi hàm chứa đến khi chết? Không thể nào khi có ghi lại những việc tuyệt đối không cần thiết. Phải không? Vậy bạn phải tìm xem tại sao kiểu ghi lại tâm lý nào lại trở thành ký ức, nhớ lại có thể không vậy chứ? Bạn khám phá, nếu bạn tìm hiểu sâu, nó có thể. Chỉ có thể khi bạn thực sự chú tâm vào lúc bị mắng, vào lúc được khen. Phải không? Bạn thử chưa?
59:35	The other day a man said to me, 'You are a damn fool you are stuck in a rut' rather impolite but there it is. (Laughter) So I went to my room and I said 'Is that a fact? I want to find out' One may be stuck in a rut and one may be a damn fool. One investigates it and by watching very carefully you don't register that you are you don't register, you listen to the word you listen to the fact whether you are or not whether you are stuck in a rut. Are you stuck in a rut? You understand? Are you? No, find out, don't answer me please. Somebody calls you what somebody called me I hope more politely, and you want to find out if it is so. You neither deny nor accept but just watch it, find out. If you are stuck in a rut, it is fairly obvious you'll soon find out you are in a rut.	Ngày nọ, một anh nói với tôi, 'Ngài quá điên rồ cứ dính vào lối mòn' hơi mất lịch sự nhưng vậy đó. (Cười) Khi trở về phòng, tôi nói 'Thật vậy à? Tôi muốn tìm xem' Bạn có thể dính vào lối mòn và có lẽ điên rồ. Bạn truy xét coi và do nhìn thật kỹ lưỡng bạn không ghi lại bạn là bạn không ghi, bạn nghe chữ nghĩa bạn nghe sự kiện xem bạn có hay không xem có kẹt trong lối mòn. Bạn có kẹt trong lối mòn? Hiểu không? Thế nào? Không, tìm đi, đừng trả lời tôi. Ai đó gọi bạn là gì gì anh nọ gọi tôi hy vọng lịch sự hơn, và bạn muốn xem có vậy không. Bạn không chối hay nhận mà chỉ nhìn, tìm xem. Nếu bạn kẹt trong lối mòn, khá hiển nhiên bạn sẽ sớm tìm ra bạn trong lối mòn.
1:01:01	So registration does not take place when you are alert awake, totally aware with all your senses open there is nothing to be registered psychologically. Will you do it? No, you won't because pleasure has become immensely important for us. Right? If you observe yourself very carefully you will see what great part, perhaps the greatest part pleasure plays in our life. The pleasure to find God, or illumination the pleasure to be free, the pleasure to have money possessions, lovely wife or husband you know and all that business, pleasure of sex pleasure of power, the politicians with their pleasure of immense power. And so the registration of pleasure in most of our lives is tremendous. Right? And the pursuit of pleasure has become a dominant factor: that is the remembrance of a past pleasure and the pursuit of that past pleasure as remembrance and desire behind it and searching out asking, demanding, wanting. Our whole religious organisations are based on that. It is a vast entertainment it gives great pleasure, which is great sensation that you are in the presence of holy things and so on.	Vậy ghi lại không xảy ra khi bạn tỉnh táo thức tỉnh, nhận thức cả với mọi giác quan mở là không có gì để ghi lại tâm lý. Bạn sẽ làm chứ? Không, bạn không bởi thú vui trở nên quá quan trọng với chúng ta. Phải không? Nếu bạn quan sát mình thật kỹ lưỡng bạn sẽ thấy phần lớn, có lẽ là phần lớn nhất thú vui xoay chuyển cả đời mình. Thú vui tìm Thượng đế, hay tỏ ngộ thú vui tự do, thú vui có tiền bạc sở hữu, vợ đáng yêu hay chồng bạn biết mọi việc, thú vui tình dục thú vui quyền lực, chính trị gia với niềm vui quyền lực lớn lao. Và vậy là ghi lại niềm vui trong hầu hết đời mình là rất lớn. Phải không? Và theo đuổi thú vui trở thành tác nhân thống trị: đó là nhớ lại niềm vui cũ và theo đuổi niềm vui cũ ấy như ký ức và ước muốn đàng sau, và tìm kiếm hỏi han, đòi hỏi, muốn. Mọi tổ chức tôn giáo đều dựa trên đó. Đó là giải trí rộng lớn nó cho niềm vui bao la, cảm giác lớn lao rằng bạn hiện diện trong các vật thánh, v.v..
1:03:35	So we said, the registration of pleasure of an event that gave you great delight is registered and the pursuit of it in our life.	Nên chúng ta nói, ghi lại niềm vui về sự kiện cho bạn nhiều thích thú được ghi lại và theo đuổi trong đời sống.
1:03:50	Now the question is: what is pleasure? When you are enjoying something at the moment you don't say 'How pleasurable it is, how lovely' - you are in it. Only a second later thought comes along and says 'What a lovely time that was how beautiful that was, what a great sensation it gave me what a lovely experience' so there is registration has taken place then thought is in operation. You are following all this?	Giờ câu hỏi là: thú vui là gì? Khi bạn vui thú điều gì lúc đó bạn không nói... 'Vui thú biết bao, thật là đẹp' - bạn ở trong đó. Chỉ một giây sau suy nghĩ đến và nói... 'Thật là đáng yêu đẹp quá chừng, nó cho tôi cảm giác quá lớn kinh nghiệm đáng yêu' vậy là ghi lại xảy ra suy nghĩ liền hoạt động. Bạn theo kịp không?
1:04:39	We are talking about all this because it is part of knowing oneself not from books, not from words, not from description but actually knowing oneself. Knowing doesn't mean accumulating memory about oneself and from that accumulation observe. If you observe through accumulation you are only accumulating what you have already known. But whereas if you are observing afresh each time then it is like a vast river with a volume of water flowing, moving.	Chúng ta nói hết cả bởi đó là một phần tự biết mình không từ sách vở, không do chữ nghĩa, diễn tả mà thực sự tự biết mình. Biết không nghĩa là tích luỹ ký ức về mình và từ tích luỹ đó quan sát. Nếu bạn quan sát qua tích luỹ bạn chỉ tích luỹ điều bạn đã biết. Nhưng trái lại, nếu bạn quan sát mỗi lần mới tinh nó giống như dòng sông lớn với khối lượng nước đổ về, trôi chảy.
1:05:34	So what is pleasure? Is it time, is it thought as fear? We said the root of fear is time. The root of fear is thought. Thought which is remembering - remembrance remembers certain events that caused fear registered, the remembrance of it and the next time this whole remembrance is projected. You are watching? So is pleasure time and the movement of thought? Or they are both the same thought and time are essentially the same? So thought is the movement of pleasure which doesn't mean you can't look at a beautiful tree and enjoy it a beautiful person, a painting or a lovely valley with all the purple shadows in it. Look at it but the moment it becomes registered and remembrance it is no longer delight, it becomes a pleasure which is the remembrance of things that have happened before. Now if you see the whole nature of this completely then pleasure has its place delight and therefore psychologically inwardly there is no registration of that event. The mind then, the brain then becomes extraordinarily alive young, fresh without any neurotic reactions.	Vậy thú vui là gì? Là thời gian, suy nghĩ như sợ hãi? Chúng ta nói gốc sợ hãi là thời gian. Gốc sợ hãi là suy nghĩ. Suy nghĩ là nhớ lại - nhớ lại nhớ lại sự kiện nào đó gây sợ hãi được ghi lại, nhớ lại nó và lần tới cả ký ức ấy được phóng ra. Bạn nhìn chứ? Vậy thú vui là thời gian và chuyển động của suy nghĩ? Hay chúng cả hai như nhau suy nghĩ và thời gian cơ bản như nhau? Vậy suy nghĩ là chuyển động của thú vui không nghĩa là không thể nhìn cây cối đẹp và thích nó người đẹp, bức tranh hay thung lũng đáng yêu với cả bóng râm xẫm màu. Nhìn đi nhưng khi nó được ghi lại và thành ký ức nó không còn đẹp nữa, nó thành thú vui tức là nhớ lại điều gì đã xảy ra trước đó. Giờ nếu nhìn toàn bộ bản chất của nó trọn vẹn thì niềm vui có vị trí riêng thích thú và vậy là tâm lý bên trong không có ghi lại sự kiện ấy. Trí óc, não liền trở thành cực kỳ linh động, trẻ trung tươi tắn, không phản ứng loạn thần kinh.
1:07:58	Finished. I've stopped just in time. Please, if I may request you, don't clap, it's such a you're clapping for yourself, not for me or clap when I am not here. (Laughter)	Chấm dứt. Tôi dừng đúng giờ. Nào, xin bạn, đừng vỗ tay, đó chỉ là bạn vỗ tay cho bạn, không phải cho tôi hay vỗ tay khi tôi không có đây. (Cười)