WHY do you identify yourself with another, with a group, with a country? Why do you call yourself a Christian, a Hindu, a Buddhist, or why do you belong to one of the innumerable sects? Religiously and politically one identifies oneself with this or with that group through tradition or habit, through impulse, prejudice, imitation and laziness. This identification puts an end to all creative understanding, and then one becomes a mere tool in the hands of the party boss, the priest or the favoured leader.
为什么你把你自己与另一个人、与一个群体、与一个国家相认同？ 为什么你把你自己称之为‘基督徒’、‘印度教徒’、‘佛教徒’， 或者为什么你属于众多的派系之一？ 在宗教和政治上，一个人把自己与这个或那个组织相认同 —— 通过传统或习惯、通过冲动、偏见、模仿和懒惰等方式。 这种认同使按停了所有创造性地理解， 然后，一个人就仅仅成为了一把工具 —— 躺在党派主席、牧师或敬爱的领袖的手里。
The other day someone said that he was a “Krishnamurti-ite,” whereas so-and-so belonged to another group. As he was saying it, he was utterly unconscious of the implications of this identification. He was not by any means a foolish person; he was well read. cultured and all the rest of it. Nor was he sentimental or emotional over the matter; on the contrary, he was clear and definite.
有一天，有人说他是一位“克里希那穆提迷”， 而某某认属于另一个团体。 当他这么说的时候，他完全没有意识到这种认同的含义。 他绝不是一个蠢人。 他书读得很好，有教养，等等。 在这件事情上，他也不是多愁善感、情绪化； 相反，他清楚和确定。
Why had he become a “Krishnamurti-ite”? He had followed others, belonged to many wearisome groups and organizations, and at last found himself identified with this particular person. From what he said, it appeared that the journey was over. He had taken a stand and that was the end of the matter; he had chosen, and nothing could shake him. He would now comfortably settle down and follow eagerly all that had been said and was going to be said.
他为什么会成为一位“克里希那穆提迷”？ 他追随过其他人，曾属于许多令人厌倦的团体和组织， 最终，他发现他自己与这个特殊的人相认同。 从他的话来看，这段旅程似乎已经结束了。 他已经站定了立场，这件事情到此就结束了； 他已经选好了，没有什么能动摇他。 他会舒服地安顿下来， 热切地追随着他(克里希那穆提)说过的和将要说的一切话。
When we identify ourselves with another, is that an indication of love? Does identification imply experimentation? Does not identification put an end to love and to experiment? Identification, surely, is possession, the assertion of ownership; and ownership denies love, does it not? To own is to be secure; possession is defence, making oneself invulnerable. In identification there is resistance, whether gross or subtle; and is love a form of self-protective resistance? Is there love when there is defence?
当我们将自己与另一个人相认同时，那是一种爱的表现吗？ 认同是否意味着实验？ 难道不是认同终结了爱和实验吗？ 显然，认同就是占据，一种对拥有权的主张； 而拥有权拒绝了爱，不是吗？拥有即是确保安全； 占据就是防御，使自己牢不可破。 在认同中，有着抵抗，无论它是粗暴的还是细微的； 爱是一种自我保护性的抵抗吗？ 当有防御的时候，还有爱吗？
Love is vulnerable, pliable, receptive; it is the highest form of sensitivity, and identification makes for insensitivity. Identification and love do not go together, for the one destroys the other. Identification is essentially a thought process by which the mind safeguards and expands itself; and in becoming something it must resist and defend, it must own and discard. In this process of becoming, the mind or the self grows tougher and more capable; but this is not love. Identification destroys freedom, and only in freedom can there be the highest form of sensitivity.
爱是脆弱的、柔软的、易于接受的； 它是灵敏的最高形式，而认同导致不灵敏。 认同与爱无法同行，因为一个会摧毁另一个。 从本质上来看，认同是一个思想过程， 通过思想，这颗头脑保护并扩张它自己； 在成为某个人物的过程中，它必须抵抗和捍卫，它必须拥有和抛弃。 在这成为的过程中，这个头脑或自我，长得更坚强、更能干； 但这不是爱。 认同摧毁自由， 而只有在自由中，才有灵敏的最高形式。
To experiment, need there be identification? Does not the very act of identification put an end to inquiry, to discovery? The happiness that truth brings cannot be if there is no experimentation in self-discovery. Identification puts an end to discovery; it is another form of laziness. Identification is vicarious experience, and hence utterly false.
去实验，需要认同吗？ 难道不正是这种认同的行为，终结了调查和发现吗？ 如果没有自我发现的实验， 那种真理带来的快乐，就不可能出现。 认同终结了发现，它是懒惰的另一种形式。 认同是间接性的体验，因此，是彻头彻尾的虚幻。
To experience, all identification must cease. To experiment, there must be no fear. Fear prevents experience. It is fear that makes for identification – identification with another, with a group, with an ideology, and so on. Fear must resist, suppress; and in a state of self-defence, how can there be venturing on the uncharted sea? Truth or happiness cannot come without undertaking the journey into the ways of the self. You cannot travel far if you are anchored. Identification is a refuge. A refuge needs protection, and that which is protected is soon destroyed. Identification brings destruction upon itself, and hence the constant conflict between various identifications.
去体验，所有的认同必定消亡。 实验，必定无有恐惧。 恐惧阻挡体验。正是恐惧导致认同 —— 认同另一个人，认同一个群体、一种意识形态，等等。 恐惧必定导致抵制、镇压； 在一种自我防御的状态下，怎么可能在未知的海上冒险？ 如果不经历自我认知的旅程，真理或快乐就无法到来。 如果抛锚了，你就无法启航。 认同是一个避难所。 避难所需要保护，而那被保护的，很快就被摧毁。 认同本身就蕴藏着它自身的毁灭， 因为，形态各异的认同之间，在不断地爆发冲突。
The more we struggle for or against identification, the greater is the resistance to understanding. If one is aware of the whole process of identification, outward as well as inner, if one sees that its outward expression projected by the inner demand, then there is a possibility of discovery and happiness. He who has identified himself can never know freedom, in which alone all truth comes into being.
我们越是争取或反抗认同， 就越难以理解它。 如果一个人清醒地意识到认同的整个过程，无论是外在还是内在的， 如果一个人看到：它外在的表达是由内在的需求所投影的， 那么就有发现的可能性和快乐。 那些已经认同他自己的人，永远不知道自由， 只有在那完全自由的独立中，真理才能发生。