HE HAD COME a very long way, many thousands of miles by boat and plane. He spoke only his own language, and with the greatest of difficulties was adjusting himself to this new and disturbing environment. He was entirely unaccustomed to this kind of food and to this climate; having been born and bred in a very high altitude, the damp heat was telling on him. He was a well-read man, a scientist of sorts, and had done some writing. He seemed to be well acquainted with both Eastern and Western philosophies, and had been a Roman Catholic. He said he had been dissatisfied with all this for a long time, but had carried on because of his family. His marriage was what could be considered a happy one, and he loved his two children. They were in college now in that faraway country, and had a bright future. But this dissatisfaction with regard to his life and action had been steadily increasing through the years, and a few months ago it had reached a crisis. He had left his family, making all the necessary arrangements for his wife and children, and now here he was. He had just enough money to carry on, and had come to find God. He said that he was in no way unbalanced, and was clear in his purpose.
他远道而来，坐船、坐飞机，跨越了几千英里。 他只说自己的语言，而最大的困难是 他自己得适应这个新的和令人不安的环境。 他完全不习惯这种食物和这种气候。 他在一个非常高的海拔地区出生和长大，潮湿的热量告诉他。 他读过很多书，是一个科学家，也写过一些文章。 他似乎非常熟悉东西方哲学， 并且曾经是一个罗马天主教徒。 他说，他长期以来一直对这一切感到不满， 但由于他的家人，他坚持了下来。 他的婚姻可以被认为是幸福的，他爱他的两个孩子。 他们现在在那个遥远的国家上大学，有一个光明的未来。 但是，多年来，对他的生活和行动的这种不满一直在平稳地增加， 几个月前，危机触发了。 他离开了他的家人， 为他的妻子和孩子做了一切必要的安排，现在他在这里。 他有足够的钱来继续，去寻找上帝。 他说，他绝不是不平衡，他的意图很明确。
Balance is not a matter to be judged by the frustrated, or by those who are successful. The successful may be the unbalanced; and the frustrated become bitter and cynical, or they find an escape through some self-projected illusion. Balance is not in the hands of the analysts; to fit into the norm does not necessarily indicate balance. The norm itself may be the product of an unbalanced culture. An acquisitive society, with its patterns and norms, is unbalanced, whether it is of the left or of the right, whether its acquisitiveness is vested in the State or in its citizens. Balance is non-acquisitiveness. The idea of balance and nonbalance is still within the field of thought and so cannot be the judge. Thought itself, the conditioned response with its standards and judgments, is not true. Truth is not an idea, a conclusion.
平衡不是由一个受挫的人或成功的人来判断的问题。 成功者可能是不平衡的； 受挫的人变得刻薄和愤世嫉俗， 或者他们通过某些自我投射的幻觉找到一种逃脱。 平衡没有掌握在分析师手中； 符合规范并不一定表示平衡。 规范本身可能是不平衡的文化产物。 一个贪婪的社会及其模式和规范是不平衡的， 无论是左派还是右派， 不论这种贪婪是国家的还是公民赋予的。 平衡是不贪婪。 平衡与非平衡的概念仍然在思想领域内， 因此不能成为评判者。 思想本身，依据其标准和判断而形成的条件反射，是不真实的。 真实不是一个观念、一个结论。
Is God to be found by seeking him out? Can you search after the unknowable? To find, you must know what you are seeking. If you seek to find, what you find will be a self-projection; it will be what you desire, and the creation of desire is not truth. To seek truth is to deny it. Truth has no fixed abode; there is no path, no guide to it, and the word is not truth. Is truth to be found in a particular setting, in a special climate, among certain people? Is it here and not there? Is that one the guide to truth, and not another? Is there a guide at all? When truth is sought, what is found can only come out of ignorance, for the search itself is born of ignorance. You cannot search out reality; you must cease for reality to be.
通过寻找上帝，能找到他吗？你能探索不知道的东西吗？ 要寻找，你必须知道你在找什么。 如果你试图去找，你找到的将是一种自我的投影； 它将是你所欲求的，而欲望制造出来的，不是真实。 寻求真理，就在拒绝真理。 真理没有固定的居所；没有路径，没有指引，这个词语不是真理。 真理是在特定的环境中，在特殊的气候中，在某些人身上找到的吗？ 它在这里，不在那里吗？ 那个人是真理的向导，而另一个人不是向导吗？ 到底有没有向导？ 当真理被探索时，能找出的，只能是无知的产物， 因为探索本身就是从愚昧中诞生的。 你无法探索真理；你必须停下，真理才会出来。
“But can I not find the nameless? I have come to this country because here there is a greater feeling for that search. Physically one can be more free here, one need not have so many things; possessions do not overpower one here as elsewhere. That is partly why one goes to a monastery. But there are psychological escapes in going to a monastery, and as I do not want to escape into ordered isolation, I am here, living my life to find the nameless. Am I capable of finding it?”
“但是，我找不到无名吗？ 我来到这个国家，因为在这里，对这种探索有更大的感觉。 在物质上，一个人在这里可以更自由，一个人不需要有那么多东西； 财产不会像在其他地方那样压倒一个人。 这就是一个人去修道院的部分原因。 但是去寺院，是心理上的逃避， 因为我不想逃避到有序的孤立中， 我在这里，在我的生命中寻找那无名的。我能找到它吗？
Is it a matter of capacity? Does not capacity imply the following of a particular course of action, a predetermined path, with all the necessary adjustments? When you ask that question, are you not asking whether you, an ordinary individual, have the necessary means of gaining what you long for? Surely, your question implies that only the exceptional find truth, and not the everyday man. Is truth granted only to the few, to the exceptionally intelligent? Why do we ask whether we are capable of finding it? We have the pattern, the example of the man who is supposed to have discovered truth; and the example, being elevated far above us, creates uncertainty in ourselves. The example thus assumes great significance and there is competition between the example and ourselves; we also long to be the record-breaker. Does not this question, “Have I the capacity?”, arise out of one’s conscious or unconscious comparison of what one is with what one supposes the example to be?
它是一个能力问题吗？ 能力难道不意味着遵循特定的行动方针， 一条预定的道路，并进行一切必要的调整吗？ 当你问这个问题时，你难道不是在问： 你，一个普通人，是否有必要的手段来获得你渴望的东西？ 当然，你的问题意味着只有例外的人才能找到真理，而不是普通人。 真理只赐给少数人，赐给特别聪明的人吗？ 我们为什么要问我们是否有能力找到它？ 我们有模式，有模范人物，一个被认为已经发现真理的人； 而这个偶像，被提升到我们之上，给我们造成了不确定性。 因此，这个偶像被认为非常地重要， 这个偶像与我们自己之间，存在竞争; 我们也渴望成为破纪录者。 这个问题，“我有能力吗？”， 难道不是源于一个人有意或无意地 将自己与他所假设的偶像进行的比较吗？
Why do we compare ourselves with the ideal? And does comparison bring understanding? Is the ideal different from ourselves? Is it not a self-projection, a homemade thing, and does it not therefore prevent the understanding of ourselves as we are? Is not comparison an evasion of the understanding of ourselves? There are so many ways of escaping from ourselves, and comparison is one of them. Surely, without the understanding of oneself, the search for so-called reality is an escape from oneself. Without self-knowledge, the god that you seek is the god of illusion; and illusion inevitably brings conflict and sorrow. Without self-knowledge, there can be no right thinking; and then all knowledge is ignorance which can only lead to confusion and destruction. Self-knowledge is not an ultimate end; it is the only opening wedge to the inexhaustible.
为什么我们要把自己和理想相比较？比较会带来理解吗？ 理想与我们不同吗？ 它难道不是一种自我投射，一件家具， 因此妨碍了我们对自己本身的理解吗？ 比较难道不是逃避对自己的理解吗？ 有很多方法可以逃避自己，比较就是其中之一。 当然了，没有对自己的理解， 所谓的追求真理，就是逃避自己。 没有自我认识，你所寻求的神就是幻觉之神； 幻觉不可避免地带来冲突与悲伤。 没有自我认识，就不可能有正确的思考； 那样一来，所有的知识都是无知，只会导致困惑与毁灭。 自我认识不是最终目的；而是一个启子，开启那取之不尽、用之不竭的。
“Is not self-knowledge extremely difficult to acquire, and will it not take a very long time?”
“自我认识不是很难获得吗，不会花很长时间吧？”
The very conception that self-knowledge is difficult to acquire is a hindrance to self-knowledge. If I may suggest, do not suppose that it will be difficult, or that it will take time; do not predetermine what it is and what it is not. Begin. Self-knowledge is to be discovered in the action of relationship; and all action is relationship. Self-knowledge does not come about through self-isolation, through withdrawal; the denial of relationship is death. Death is the ultimate resistance. Resistance, which is suppression, substitution or sublimation in any form, is a hindrance to the flow of self-knowledge; but resistance is to be discovered in relationship, in action. Resistance, whether negative or positive, with its comparisons and justifications, its condemnations and identifications, is the denial of what is. What is is the implicit; and awareness of the implicit, without any choice, is the unfoldment of it. This unfoldment is the beginning of wisdom. Wisdom is essential for the coming into being of the unknown, the inexhaustible.
‘自我认识’的这个概念本身 就是自我认识的障碍。 如果我可以建议，不要以为它是困难的，或者它需要时间； 不要预先确定它是什么，或者它不是什么。 刚开始，自我认识是在关系网的互动中被发现的； 所有的行动都是关系。 自我认识不是通过自我孤立，通过退缩来实现的； 拒绝关系，就是死亡。死亡是终极的抵抗。 抵抗，即任何形式的压制、取代或升华， 对于自我认识的流动而言，是一个障碍； 但抵抗是在关系中，在行动中被发现的。 抵抗，无论是被动的还是主动的， 通过它的比较和判断，谴责和认同， 就是拒绝现状。 现状是隐含的； 意识这个隐含，不作任何选择，就是展开它。 这种展开，是智慧的开端。 要让那未知的、取之不尽、用之不竭的诞生，智慧是必需的。