THERE WHERE IMMENSE clouds, like billowy white waves, and the sky was serene and blue. Many hundreds of feet below where we stood was the blue curving bay, and far off was the mainland. It was a lovely evening, calm and free, and on the horizon was the smoke of a steamer. The orange groves stretched to the foot of the mountain, and their fragrance filled the air. The evening was turning blue, as it always did; the air itself became blue, and the white houses lost their brilliance in that delicate colour. The blue of the sea seemed to spill over and cover the land, and the mountains above were also a transparent blue. It was an enchanted scene, and there was immense silence. Though there were a few noises of the evening, they were within this silence, they were part of the silence, as we were too. This silence was making everything new, washing away the centuries of squalor and pain from the heart of things; one’s eyes were cleansed, and the mind was of that silence. A donkey brayed; the echoes filled the valley, and the silence accepted them. The end of the day was the death of all yesterdays, and in this death there was a rebirth, without the sadness of the past. Life was new in the immensity of silence.
那里有巨大的云层，像滚滚的白浪，天空，宁静和蓝色。 离我们几百英尺的下方 是蓝色的海湾，远处是大陆。 这是一个可爱的夜晚，平静而自由，天边呈现出升腾的云烟。 橘子树林一直延伸到山脚下，空气中弥漫着芬芳。 夜幕一如既往地变蓝了。空气本身变成了蓝色， 白色的房屋在这种微妙的颜色中失去了光彩。 大海的蓝色仿佛溢出，覆盖了大地， 山脉的上空也是透明的蓝色。 那是一个迷人的场景，有无边的寂静。 虽然傍晚时分，有一些噪音，它们也在这寂静之中， 它们是寂静的一部分，就像我们一样。 这种静使一切焕然一新， 洗去了心灵中几个世纪以来的肮脏和痛苦。 人的双眼被洗干净了，头脑属于那静。 一头驴子在嘶叫；声响回荡在山谷，这静接受了它们。 一天的结束是所有昨天的死亡， 在这种死亡中，有一个重生，不带有过去的悲伤。 在静的浩瀚中，生命是新的。
In the room a man was waiting, anxious to talk things over. He was peculiarly intense, but sat quietly. He was obviously a city-dweller, and his smart clothes made him seem rather out of place in that small village and in that room. He talked of his activities, the difficulties of his profession, the trivialities of family life, and the urgency of his desires. All these problems he could grapple with as intelligently as another; but what really bothered him were his sexual appetites. He was married and had children, but there was more to it. His sexual activities had become a very serious problem to him and were driving him almost crazy. He had talked to certain doctors and analysts, but the problem still existed and he must somehow get to the bottom of it.
在房间里，一个男人正在等待，急于把事情说完。 他特别紧张，但静静地坐着。他显然是一个城市居民， 他那时髦的衣服，使他在那个小村庄和那个房间里显得格格不入。 他谈到了他的活动，他职业的艰难， 家庭生活的琐碎，以及他欲望的紧迫性。 所有这些问题，他都可以像别的问题一样，聪明地解决。 但真正困扰他的是他的性取向。 他结了婚，有孩子，却还有更多的问题。 他的性生活对他来说已经成为一个非常严重的问题， 几乎让他发疯。 他已经与某些医生和分析家交谈过，但问题仍然存在， 他必须以某种方式，解决问题的根源。
How eager we are to solve our problems! How insistently we search for an answer, a way out, a remedy! We never consider the problem itself, but with agitation and anxiety grope for an answer which is invariably self-projected. Though the problem is self-created, we try to find an answer away from it. To look for an answer is to avoid the problem – which is just what most of us want to do. Then the answer becomes all-significant, and not the problem. The solution is not separate from the problem; the answer is in the problem, not away from it. If the answer is separate from the main issue, then we create other problems: the problem of how to realize the answer, how to carry it out, how to put it into practice, and so on. As the search for an answer is the avoidance of the problem, we get lost in ideals, convictions, experiences, which are self-projections; we worship these homemade idols and so get more and more confused and weary. To come to a conclusion is comparatively easy; but to understand a problem is arduous, it demands quite a different approach, an approach in which there is no lurking desire for an answer.
我们多么渴望解决我们的问题！ 我们多么坚持不懈地寻找答案、一条出路、一个补救措施！ 我们从不考虑问题本身， 而是带着激动和焦虑，摸索着一个总是自我投射的答案。 虽然这个问题是自我制造的，我们却远离它，试图在别处找答案。 寻找答案就是逃避问题 —— 这正是我们大多数人想要做的。 然后，答案变得非常重要，而不是问题。 解决办法不是与问题说‘再见’； 答案就在问题之中，并没有离开它。 如果答案与主要问题分离，那么我们就会产生其他问题 —— 如何找答案、如何执行、如何付诸实践等等问题。 而找答案，就变成了回避问题， 我们就迷失在理想、信念、经验之中，这些都是自我投射出来的影子； 我们崇拜这些自制的偶像，所以越来越困惑和疲惫。 得出一个结论是相对容易的； 但要理解一个问题，是艰巨的，它需要一种完全不同的着手方法， —— 其中没有怀揣着对答案的期盼。
Freedom from the desire for an answer is essential to the understanding of a problem. This freedom gives the ease of full attention; the mind is not distracted by any secondary issues. As long as there is conflict with or opposition to the problem, there can be no understanding of it; for this conflict is a distraction. There is understanding only when there is communion, and communion is impossible as long as there is resistance or contention, fear or acceptance. One must establish right relationship with the problem, which is the beginning of understanding; but how can there be right relationship with a problem when you are only concerned with getting rid of it, which is to find a solution for it? Right relationship means communion, and communion cannot exist if there is positive or negative resistance. The approach to the problem is more important than the problem itself; the approach shapes the problem, the end. The means and the end are not different from the approach. The approach decides the fate of the problem. How you regard the problem is of the greatest importance, because your attitude and prejudices, your fears and hopes will colour it. Choiceless awareness of the manner of your approach will bring right relationship with the problem. The problem is self-created, so there must be self-knowledge. You and the problem are one, not two separate processes. You are the problem.
摆脱对答案的渴望，对理解问题至关重要。 这种自由使人很容易的充分地关注; 头脑不会因任何次要问题而分心。 只要与问题产生冲突或反对， 就不可能理解它；因为这个冲突就是分心。 只有出现共融，才有理解， 只要有抵抗或争执，恐惧或接受，共融就不可能出现。 人必须与问题建立正确的关系， 这是理解的开始； 但是，当您只关心摆脱问题时，也就是去给它找一个解决方法时， 您怎么可能与这个问题建立正确的关系呢？ 正确的关系意味着共融， 如果有主动或被动的抵抗，共融就不可能存在。 着手问题的方法比问题本身更重要； 着手的方法塑造了问题、目的。 手段和目的与着手方法没有什么不同。 着手方法决定了问题的命运。 ‘你如何对待这个问题？’ —— 这才是最重要的， 因为，你的态度和偏见、你的恐惧和希望，会给它带来主观感情色彩。 无选择地意识到你的着手方式， 会带来与问题的正确关系。 问题是自我制造的，所以必须有自我认识。 你与问题是一个进程，而不是两个单独的进程。你，就是问题。
The activities of the self are frighteningly monotonous. The self is a bore; it is intrinsically enervating, pointless, futile. Its opposing and conflicting desires, its hopes and frustrations, its realities and illusions are enthralling, and yet empty; its activities lead to its own weariness. The self is ever climbing and ever falling down, ever pursuing and ever being frustrated, ever gaining and ever losing; and from this weary round of futility it is ever trying to escape. It escapes through outward activity or through gratifying illusions, through drink, sex, radio, books, knowledge, amusements, and go on. Its power to breed illusion is complex and vast. These illusions are homemade, self-projected; they are the ideal, the idolatrous conception of Masters and saviours, the future as a means of self-aggrandizement, and so on. In trying to escape from its own monotony, the self pursues inward and outward sensations and excitements. These are the substitutes for self-abnegation, and in the substitutes it hopefully tries to get lost. It often succeeds, but the success only increases its own weariness. It pursues one substitute after another, each creating its own problem, its own conflict and pain.
自我的活动是可怕的单调。 自我是一个无聊；它本质上是乏力的、散乱的、徒劳的。 它的相互对立和相互冲突的欲望、 它的希望和挫折、它的现实和幻想，是迷人的，却又是空虚的； 它的活动导致了自己的疲惫。 自我永远在攀登、跌倒， 永远在追求、挫折，永远在获得、失去； 在这场令人疲惫的徒劳的奔波里，它一直试图逃脱。 它通过外在的活动或通过令人满意的幻觉， 通过饮酒、性、收音机、书籍、知识、娱乐，不断地变换逃跑线路。 它滋生幻觉的力量是复杂而巨大的。 这些幻觉是自制的，自我投射的；它们是理想， 是‘大师’和‘救世主’的偶像概念， 是作为自我膨胀手段的‘未来’，等等。 在试图逃离自己的单调时， 自我追求内在和外在的感觉与刺激。 这些是自我试图忘却自己的替代品， 在替代品中，它满怀着希望，试图让自己遗忘。 它经常成功，但成功只会增加它自己的疲惫。 它追求一个接一个的替代品， 每个替代品都制造出自己的问题，自己的冲突和痛苦。
Self-forgetfulness is sought within and without; some turn to religion, and others to work and activity. But there is no means of forgetting the self. The inner or outward noise can suppress the self, but it soon comes up again in a different form, under a different guise; for what is suppressed must find a release. Self-forgetfulness through drink or sex, through worship or knowledge, makes for dependence, and that on which you depend creates a problem. If you depend for release, for self-forgetfulness, for happiness, on drink or on a Master, then they become your problem. Dependence breeds possessiveness, envy, fear; and then fear and the overcoming of it become your anxious problem. In the search for happiness we create problems, and in them we get caught. We find a certain happiness in the self-forgetfulness of sex, and so we use it as a means to achieve what we desire. Happiness through something must invariably beget conflict, for then the means is vastly more significant and important than happiness itself. If I get happiness through the beauty of that chair, then the chair becomes all-important to me and I must guard it against others. In this struggle, the happiness which I once felt in the beauty of the chair is utterly forgotten, lost, and I am left with the chair. In itself, the chair has little value; but I have given it an extraordinary value, for it is the means of my happiness. So the means becomes a substitute for happiness.
它在内在和外在，寻找自我遗忘； 有些人转向宗教，有些人转向工作和活动。 但是没有办法忘记自我。 内在或外在的噪音可以抑制自我， 但它很快就会以不同的形式，以不同的伪装再次登场； 因为被抑制的东西必须找到一种释放。 通过喝酒或性，通过崇拜或知识的自我遗忘， 会产生依赖，而你所依赖的东西，制造出了问题。 如果你依靠释放，依靠自我遗忘，依靠快乐，依靠饮料或大师， 那么它们就成了你的问题。 依靠滋生占有、嫉妒、恐惧； 接着，恐惧和克服恐惧成为你所焦虑的问题。 在寻找快乐的过程中，我们制造了问题，在这些问题中，我们被捕获了。 在性爱的自我遗忘中，我们找到某种快乐， 所以我们用它作为一种满足我们欲望的手段。 通过某个东西而获得的快乐，必然会引起冲突， 因为，获取它的手段比快乐本身更有意义、更重要。 如果我通过那把椅子的美丽而获取了快乐， 那么这把椅子对我来说就变得至关重要，我必须保护它免受他人的侵害。 在这场斗争中，我曾经在椅子的美丽中感受到的快乐 被完全地遗忘，丧失了，我只剩下椅子。 就其本身而言，椅子没有什么价值； 但我给了它非凡的价值，因为，它是我获得快乐的手段。 因此，手段成为快乐的替代品。
When the means of my happiness is a living person, then the conflict and confusion, the antagonism and pain are far greater. If relationship is based on mere usage, is there any relationship, except the most superficial, between the user and the used? If I use you for my happiness, am I really related to you? Relationship implies communion with another on different levels; and is there communion with another when he is only a tool, a means of my happiness? In thus using another, am I not really seeking self-isolation, in which I think I shall be happy? This self-isolation I call relationship; but actually there is no communion in this process. Communion can exist only where there is no fear; and there is gnawing fear and pain where there is usage and so dependence. As nothing can live in isolation, the attempts of the mind to isolate itself lead to its own frustration and misery. To escape from this sense of incompleteness, we seek completeness in ideals, in people, in things; and so we are back again where we started, in the search for substitutes.
当我快乐的手段是活着的人时， 那么冲突和困惑，对立和痛苦就要大得多。 如果关系仅仅基于利用， 那么除了最肤浅的关系之外，利用者和被利用者之间是否存在任何关系？ 如果我为了我的快乐而利用你，我真的和你有关系吗？ 关系意味着在不同层面上与他人共融； 当别人只是一个工具，一种我快乐的手段时，我与他有共融吗？ 在这样利用别人时， 我不正是在寻求自我孤立，并认为我待在里面就会快乐吗？ 这种自我孤立，我称之为‘关系’； 但实际上，在这个过程中没有共融。 只有在没有恐惧的地方，共融才能存在。 在有利用的地方，就有刻骨的恐惧和痛苦，并导致依赖。 由于没有任何东西可以孤立地生存， 头脑孤立自己的企图，导致自己的挫折与痛苦。 为了逃避这种缺憾， 我们在理想中，在人群里，在商品中寻求完整性； 因此，我们又回到了我们开始的地方：寻找替代品。
Problems will always exist where the activities of the self are dominant. To be aware which are and which are not the activities of the self needs constant vigilance. This vigilance is not disciplined attention, but an extensive awareness which is choiceless. Disciplined attention gives strength to the self; it becomes a substitute and a dependence. Awareness, on the other hand, is not self-induced, nor is it the outcome of practice; it is understanding the whole content of the problem, the hidden as well as the superficial. The surface must be understood for the hidden to show itself; the hidden cannot be exposed if the surface mind is not quiet. This whole process is not verbal, nor is it a matter of mere experience. Verbalization indicates dullness of mind; and experience, being cumulative, makes for repetitiousness. Awareness is not a matter of determination, for purposive direction is resistance, which tends towards exclusiveness. Awareness is the silent and choiceless observation of what is; in this awareness the problem unrolls itself, and thus it is fully and completely understood.
在自我活动占主导地位的地方，问题将永远存在。 要意识到哪些是，哪些不是自我活动，需要不断地保持警惕。 这种警惕不是自律性的关注，而是一种无选择的广泛意识。 自律性的关注给自我带来了力量；它成为一种替代品和一种依赖。 意识，从另一个角度来看，不是自我诱导的，也不是实践的结果； 它是理解问题的全部内容，隐藏的和肤浅的。 理解了表面，隐藏的才能显露； 如果浅层的头脑不安静，隐藏的就无法被暴露。 这整个过程不是口头上的，也不仅仅是体验的问题。 言语化指示出头脑的迟钝； 而体验的累积性，导致了重复。 意识不是去下决心， 因为，带有目的性的指导，具有抵抗属性，倾向于排他性。 意识是，在安静中，无选择的观察现状； 在这意识中，问题自行展开，那么，它被完全和彻底地理解。
A problem is never solved on its own level; being complex, it must be understood in its total process. To try to solve a problem on only one level, physical or psychological, leads to further conflict and confusion. For the resolution of a problem, there must be this awareness, this passive alertness which reveals its total process.
一个问题永远不会在它自己的层面上得到解决； 由于其复杂性，必须在其整个过程中理解它。 试图只在一个层面上解决问题，无论是在物质上，还是在心理上， 都会导致进一步的冲突与困惑。 为了解决问题，必须有这种意识， 这种被动的警觉性，揭示它的整个过程。
Love is not sensation. Sensations give birth to thought through words and symbols. Sensations and thought replace love; they become the substitute for love. Sensations are of the mind, as sexual appetites are. The mind breeds the appetite, the passion, through remembrance, from which it derives gratifying sensations. The mind is composed of different and conflicting interests or desires, with their exclusive sensations; and they clash when one or other begins to predominate, thus creating a problem. Sensations are both pleasant and unpleasant, and the mind holds to the pleasant, thus becoming a slave to them. This bondage becomes a problem because the mind is the repository of contradictory sensations. The avoidance of the painful is also a bondage, with its own illusions and problems. The mind is the maker of problems, and so cannot resolve them. Love is not of the mind; but when the mind takes over there is sensation, which it then calls love. It is this love of the mind that can be thought about, that can be clothed and identified. The mind can recall or anticipate pleasurable sensations, and this process is appetite, no matter at what level it is placed. Within the field of the mind, love cannot be. Mind is the area of fear and calculation, envy and domination, comparison and denial, and so love is not. Jealousy, like pride, is of the mind; but it is not love. Love and the processes of the mind cannot be bridged over, cannot be made one. When sensations predominate, there is no space for love; so the things of the mind fill the heart. Thus love becomes the unknown, to be pursued and worshipped; it is made into an ideal, to be used and believed in, and ideals are always self-projected. So the mind takes over completely, and love becomes a word, a sensation. Then love is made comparative, “I love more and you love less.” But love is neither personal nor impersonal; love is a state of being in which sensation as thought is wholly absent.
爱不是感觉。通过文字和符号，感觉产生出思想。 感觉和思想取代了爱；它们成为爱的替代品。 感觉来自于头脑，就像‘性取向’一样。 头脑通过回忆，从中获得了令人满意的感觉， 孕育了出喜好和激情。 头脑的成分是不同的、有相互冲突的兴趣或欲望 —— 相互之间，具有排他性； 当一个或另一个开始占主导地位时，它们就会发生冲突，从而产生问题。 感觉既令人愉快，又使人不愉快， 而头脑攫取愉快，从而成为它们的奴隶。 这种束缚成为一个问题，因为头脑就是相互对立的感觉的储存库。 避免痛苦也是一种束缚，具有它自己的幻想和问题。 头脑是问题的制造者，因此无法解决它们。 爱并非来自于头脑； 但是当头脑接管时，就会有感觉，它就把感觉称之为‘爱’。 这种来自于头脑的‘爱’，可以被思考，可以被遮盖和识别。 头脑可以回忆或预测愉快的感觉， 而这个过程就是喜好，无论它被放在什么层面上。 在头脑的领域里，爱不可能存在。 头脑是恐惧和计算、嫉妒和支配、比较和拒绝的领域， 所以，爱不在这片领域里。 嫉妒，就像骄傲一样，是头脑的产物；而非源于爱。 爱和头脑的活动不能被弥合，不能成为一体。 当感觉占主导地位时，就没有爱的空间； 因为，头脑的产物填满了心灵。 这就使得‘爱’变成了未知，被追求和崇拜的东西； 它被塑造成一种理想，被利用和被相信，而理想总是自我的投影。 因此，头脑完全接管了一切，‘爱’变成了一个词，一种感觉。 然后把‘爱’进行比较，“我爱你更多，你爱得更少。” 但是，爱既不是私人的，也不是非私人的。 爱是一种存在，在这种状态中，作为思想的感觉是荡然无存的。