I SHOULD LIKE TO discuss the problem of action. This may be rather abstruse and difficult at the beginning but I hope that by thinking it over we shall be able to see the issue clearly, because our whole existence, our whole life, is a process of action.
我想讨论一下行为问题。 在开始时，可能感到相当的深奥和困难 但我希望通过仔细思考，我们能够清楚地看到这个问题， 因为我们的整个存在，我们的整个生命，是一个行为的过程。
Most of us live in a series of actions, of seemingly unrelated, disjointed actions, leading to disintegration, to frustration. It is a problem that concerns each one of us, because we live by action and without action there is no life, there is no experience, there is no thinking. Thought is action; and merely to pursue action at one particular level of consciousness, which is the outer, merely to be caught up in outward action without understanding the whole process of action itself, will inevitably lead us to frustration, to misery.
我们大多数人生活在一系列看似无关、脱节的行为之中， 并导致崩溃、挫折。 这是一个关系到我们每一个人的问题， 因为我们靠行为而活着，没有行为就没有生命，没有体验，没有思考。 思想就是行为； 仅仅为了在意识的一个特定层次上采取行动，即外显的意识层面， 只是深陷于外在的行为中 不理解行为本身的整个过程，将不可避免地导致我们陷入挫折和悲惨之中。
Our life is a series of actions or a process of action at different levels of consciousness. Consciousness is experiencing, naming and recording. That is consciousness is challenge and response, which is experiencing, then terming or naming, and then recording, which is memory. This process is action, is it not? Consciousness is action; and without challenge, response, without experiencing, naming or terming, without recording, which is memory, there is no action.
我们的生命是一系列行为，或者一种在不同意识层次的行为过程。 意识就是体验、命名和记录。 那就是意识是挑战和回应， 也就是体验，然后术语化或命名，然后记录，也就是记忆。 这个过程就是行为，它不是吗？ 意识是行为； 没有挑战，回应，没有体验，命名或术语化， 没有记录，也就是记忆，也就没有行为。
Now action creates the actor. That is the actor comes into being when action has a result, an end in view. If there is no result in action, then there is no actor; but if there is an end or a result in view, then action brings about the actor. Thus actor, action, and end or result, is a unitary process, a single process, which comes into being when action has an end in view. Action towards a result is will; otherwise there is no will, is there? The desire to achieve an end brings about will, which is the actor - I want to achieve, I want to write a book, I want to be a rich man, I want to paint a picture.
现在，行为创造了演员。 也就是说，当行为有一个结果，有目的时，就会产生演员。 如果在行动中，没有结果，那么就没有演员； 但是，如果有一个目的或结果，那么行为就会带来演员。 因此，演员、行为、目的或结果，是一个统一的过程，一个单一的过程， 当行动有目的时，它就会出现。 朝向一个结果的行为，就是意志；否则就没有意志，有吗？ 达到目的的欲望带来了意志，意志就是演员 —— 我想打猎，我想写一本书，我想成为一个有钱人，我想画一幅画。
We are familiar with these three states: the actor, the action, and the end. That is our daily existence. I am just explaining what is; but we will begin to understand how to transform what is only when we examine it clearly, so that there is no illusion or prejudice, no bias with regard to it. Now these three states which constitute experience - the actor, the action, and the result - are surely a process of becoming. Otherwise there is no becoming, is there?
我们熟悉这三种状态：演员、行为和目的。 这就是我们的日常存在方式。 我只是在解释‘什么是’； 但只有当我们清楚地检查它时，我们才会开始理解如何改变它， 这样就不会有幻想或偏见，没有扭曲。 现在这三种状态构成了体验 —— 演员、行为和结果 —— 这肯定是一个成为的过程。 否则就没有成为，有吗？
If there is no actor, and if there is no action towards an end, there is no becoming; but life as we know it, our daily life, is a process of becoming. I am poor and I act with an end in view, which is to become rich. I am ugly and I want to become beautiful. Therefore my life is a process of becoming something. The will to be is the will to become, at different levels of consciousness, in different states, in which there is challenge, response, naming and recording. Now this becoming is strife, this becoming is pain, is it not? It is a constant struggle: I am this, and I want to become that.
如果没有演员，如果没有达到目的的动作，就没有成为； 但是我们所知道的生命，我们的日常生命，就是一个成为的过程。 我很穷，我的行为是为了目的，那就是变得富有。 我很丑，我想变得美丽。 因此，我的生命是一个成为某种人物的过程。 存在的意志就是在不同的意识层次上，在不同的状态中，去成为某某的意志， 其中有挑战、回应、命名和记录。 现在，在这个成为的行为之中，有纷争，有痛苦，不是吗？ 這是一個不斷的掙扎：我是這個，我想成為那個。
Therefore, then, the problem is: Is there not action without this becoming? Is there not action without this pain, without this constant battle? If there is no end, there is no actor because action with an end in view creates the actor. But can there be action without an end in view, and therefore no actor - that is without the desire for a result? Such action is not a becoming, and therefore not a strife. There is a state of action, a state of experiencing, without the experiencer and the experience. This sounds rather philosophical but it is really quite simple.
因此，问题来了：没有这个成为就没有行动吗？ 难道没有这种痛苦，没有这种不断的战斗，就没有行动吗？ 如果没有目标，就没有演员，因为带有目标的行为在愿景中创造出了这位演员。 但是，难道就不存在没有目标的行动，因而就没有演员吗？ —— 也就是没有对结果的欲望？ 这种行动不是成为，因此不是一种冲突。 有一种行动的状态，一种体验的状态，而没有体验者和体验。 这听起来相当哲学化，但实际上很简单。
In the moment of experiencing, you are not aware of yourself as the experiencer apart from the experience; you are in a state of experiencing. Take a very simple example: you are angry. In that moment of anger there is neither the experiencer nor the experience; there is only experiencing. But the moment you come out of it, a split second after the experiencing, there is the experiencer and the experience, the actor and the action with an end in view - which is to get rid of or to suppress the anger. We are in this state repeatedly, in the state of experiencing; but we always come out of it and give it a term, naming and recording it, and thereby giving continuity to becoming.
在体验的那一刻， 除了体验之外，你没有意识到自己是体验者； 你处于一种体验的状态。 举一个非常简单的例子：你很生气。 在愤怒的时刻，既没有体验者，也没有这个体验；只是体验本身。 但是当你走出来的那一刻，在体验之后的一瞬间， 就有了体验者和这种体验，就有了演员和带有目的性的行为 —— 也就是摆脱或抑制这个愤怒。 我们反复处于这种状态，处于体验的状态； 但是我们总是从中走出来，给它一个术语，命名和记录它，从而赋予了成为的连续性。
If we can understand action in the fundamental sense of the word then that fundamental understanding will affect our superficial activities also; but first we must understand the fundamental nature of action. Now is action brought about by an idea? Do you have an idea first and act afterwards? Or does action come first and then, because action creates conflict, you build around it an idea? Does action create the actor or does the actor come first?
如果我们能从这个词的基本意义上理解行动 那么这种基本性的理解也会影响我们的肤浅活动； 但首先我们必须理解行为的基本性质。 现在行为是由一个想法带来的吗？ 你先有想法，然后再行动吗？ 还是行动是先来的，然后，因为行动制造出了冲突，你就围绕它建立一个想法？ 是行动造就了演员，还是演员在先？
It is very important to discover which comes first. If the idea comes first, then action merely conforms to an idea, and therefore it is no longer action but imitation, compulsion according to an idea. It is very important to realize this; because, as our society is mostly constructed on the intellectual or verbal level, the idea comes first with all of us and action follows. Action is then the handmaid of an idea, and the mere construction of ideas is obviously detrimental to action. Ideas breed further ideas, and when there is merely the breeding of ideas there is antagonism, and society becomes top-heavy with the intellectual process of ideation. Our social structure is very intellectual; we are cultivating the intellect at the expense of every other factor of our being and therefore we are suffocated with ideas.
发现哪个先来是非常重要的。 如果想法是第一位的，那么行动只是去符合一个想法， 因此，它不再是行动，而是模仿，根据想法而强迫去做。 认识到这一点非常重要； 因为，由于我们的社会大多是在智力或语言层面上构建的， 我们所有人首先要这么去想，然后行动随之而来。 因此，行动是思想的女仆，单纯的思想建构显然不利于行动。 思想孕育出进一步的思想，当仅有思想在蔓延时，就会产生敌对， 随着思想的智力发展，社会变得头重脚轻。 我们的社会结构非常智力化； 我们以牺牲我们存在的所有其他因素为代价，以培养智力 因此，我们被想法窒息了。
Can ideas ever produce action, or do ideas merely mould thought and therefore limit action? When action is compelled by an idea, action can never liberate man. It is extraordinarily important for us to understand this point. If an idea shapes action, then action can never bring about the solution to our miseries because, before it can be put into action, we have first to discover how the idea comes into being.
想法能否产生行动，还是想法只是在塑造思想，从而限制了行动？ 当行动被一个想法所强迫时，行动永远无法解放人。 对我们来说，理解这一点非常重要。 如果一个想法在塑造行动，那么行动永远无法解决我们的痛苦，因为， 在付诸行动之前，我们首先要发现这个想法是如何产生的。
The investigation of ideation, of the building up of ideas, whether of the socialists, the capitalists, the communists, or of the various religions, is of the utmost importance, especially when our society is at the edge of a precipice, inviting another catastrophe, another excision. Those who are really serious in their intention to discover the human solution to our many problems must first understand this process of ideation.
对思想的调查，对思想的建立， 无论是社会主义者、资本家、共产主义者还是各种宗教， 是最重要的，尤其是 当我们的社会处于悬崖边缘，招致另一场灾难，另一场清剿。 那些真正认真地意图发现解决我们人类各种问题的人 必须首先理解这个构思的过程。
What do we mean by an idea? How does an idea come into being? And can idea and action be brought together? Suppose I have an idea and I wish to carry it out. I seek a method of carrying out that idea, and we speculate, waste our time and energies in quarrelling over how the idea should be carried out. So, it is really very important to find out how ideas come into being; and after discovering the truth of that we can discuss the question of action. Without discussing ideas, merely to find out how to act has no meaning.
我们所说的想法是什么意思？一个想法是如何产生的？ 想法和行动可以结合在一起吗？ 假设我有一个想法，我希望实现它。 我寻求一种实现这个想法的方法， 我们猜测，耗费我们的时间和精力来争论应该如何实施这个想法。 因此，找出想法是如何产生的，确实非常重要； 在发现真相之后，我们可以讨论行动的问题。 不讨论想法，仅仅找出如何行动，是没有意义的。
Now how do you get an idea - a very simple idea, it need not be philosophical, religious or economic? Obviously it is a process of thought, is it not? Idea is the outcome of a thought process. Without a thought process, there can be no idea. So I have to understand the thought process itself before I can understand its product, the idea. What do we mean by thought ? When do you think?
现在你如何得到一个想法？ —— 一个非常简单的想法，它不必是哲学的、宗教的或经济的。 显然，这是一个思考的过程，不是吗？ 想法是思想过程的结果。没有思考过程，就不可能有想法。 所以我必须先了解思考本身，然后才能理解它的产品，想法。 我们所说的思想是什么意思？你什么时候思考？
Obviously thought is the result of a response, neurological or psychological, is it not? It is the immediate response of the senses to a sensation, or it is psychological, the response of stored-up memory. There is the immediate response of the nerves to a sensation, and there is the psychological response of stored-up memory, the influence of race, group, guru, family, tradition, and so on - all of which you call thought. So the thought process is the response of memory, is it not? You would have no thoughts if you had no memory; and the response of memory to a certain experience brings the thought process into action. Say, for example, I have the stored-up memories of nationalism, calling myself a Hindu. That reservoir of memories of past responses actions, implications, traditions, customs, responds to the challenge of a Mussulman, a Buddhist or a Christian, and the response of memory to the challenge inevitably brings about a thought process.
显然，思想是神经或心理反应的结果，它不是吗？ 它是感官对感觉的即时反应，或者是心理上的，是储存记忆的反应。 神经对感觉有即时的反应， 还有记忆上的心理反应， 種族、團體、上師、家庭、傳統等等的影響 —— 所有這些你都稱之為思想。 所以思想过程是记忆的反应，不是吗？ 如果你没有记忆，你就不会有思想； 记忆对某种体验的反应使思想过程付诸行动。 比如说，我有民族主义的记忆，称自己为印度教徒。 过去的仓库，也就是记忆在回应，产生条件反射 过去的影响、传统、习俗以穆斯林、佛教徒或基督徒的身份回应这个挑战， 记忆对挑战的回应，不可避免地带来了一个思想过程。
Watch the thought process operating in yourself and you can test the truth of this directly. You have been insulted by someone, and that remains in your memory; it forms part of the background. When you meet the person, which is the challenge, the response is the memory of that insult. So the response of memory, which is the thought process, creates an idea; therefore the idea is always conditioned - and this is important to understand. That is to say the idea is the result of the thought process, the thought process is the response of memory, and memory is always conditioned. Memory is always in the past, and that memory is given life in the present by a challenge. Memory has no life in itself; it comes to life in the present when confronted by a challenge. And all memory, whether dormant or active, is conditioned, is it not?
观察你自己内心的思想过程，你可以直接测试这个的真实性。 你被某人侮辱了，这留在你的记忆中；它构成了背景的一部分。 当你遇到那个人时，这是一个挑战，其回应就是对这种侮辱的回忆。 因此，记忆的回应，即思想过程，创造出一个想法； 因此，这个想法总是被局限的 —— 理解这一点很重要。 也就是说，这个想法是思想过程的结果， 思想过程是记忆的回应，记忆总是受局限的。 记忆总是在过去，而这种记忆通过一个挑战，被现在赋予了生命。 记忆本身没有生命；当面对挑战时，它会活跃于现下。 所有的记忆，无论是休眠的还是活跃的，都是受限的，不是吗？
Therefore there has to be quite a different approach. You have to find out for yourself, inwardly, whether you are acting on an idea, and if there can be action without ideation. Let us find out what that is: action which is not based on an idea.
因此，必须采取完全不同的方法。 你必须自己找出，在内心， 你是否在按照一个想法行事，以及是否可以在没有构思的情况下采取行动。 让我们找出那是什么：不是基于想法的行动。
When do you act without ideation? When is there an action which is not the result of experience? An action based on experience is, as we said, limiting, and therefore a hindrance. Action which is not the outcome of an idea is spontaneous when the thought process, which is based on experience, is not controlling action; which means that there is action independent of experience when the mind is not controlling action.
你什么时候不做任何构思？ 什么时候有一个行动不是体验的结果？ 正如我们所说，基于体验的行动是限制性的，因此是一种障碍。 当基于体验的思想过程没有控制行动的时候， 这种不是出自于某个想法的行动，是自发性的； 这意味着当头脑不控制行动时，有独立于体验的行动。
That is the only state in which there is understanding: when the mind, based on experience, is not guiding action: when thought, based on experience, is not shaping action. What is action, when there is no thought process? Can there be action without thought process? That is I want to build a bridge, a house. I know the technique, and the technique tells me how to build it. We call that action. There is the action of writing a poem, of painting, of governmental responsibilities, of social, environmental responses. All are based on an idea or previous experience, shaping action. But is there an action when there is no ideation?
那是唯一的理解状态： 当基于体验的头脑不指导行动时： 当基于体验的思想没有塑造行动时。 当没有思想过程时，什么是行动？ 没有思考过程，能有行动吗？ 那就是我想建一座桥，一座房子。 我知道技术，技术告诉我如何构建它。我们称之为行动。 有写诗、绘画、政府责任、社会和环境反应的行动。 所有这些都基于一个想法或以前的体验，塑造出行动。 但是，在没有构思的情况下，是否有行动？
Surely there is such action when the idea ceases; and the idea ceases only when there is love. Love is not memory. Love is not experience. Love is not the thinking about the person that one loves, for then it is merely thought. You cannot think of love. You can think of the person you love or are devoted to - your guru, your image, your wife, your husband; but the thought, the symbol, is not the real which is love. Therefore love is not an experience.
当想法停止时，肯定会有这样的行动；只有当有爱时，这个想法才会停止。 爱不是记忆。爱不是体验。 愛不是對自己所愛之人的思考，因為那時它只是思想。 你无法去想爱。 你可以想到你的爱人或为之献身的人 —— 你的导师、你的形象、你的妻子、你的丈夫； 但思想，象征，不是真正的爱。因此，爱不是一种体验。
When there is love there is action, is there not?, and is that action not liberating? It is not the result of mentation, and there is no gap between love and action, as there is between idea and action. Idea is always old, casting its shadow on the present and we are ever trying to build a bridge between action and idea.
當有愛時，就有行動，沒有嗎？那個行動不是解放嗎？ 它不是心理的结果，在爱与行动之间，没有鸿沟，如同思想与行为一样。 思想总是古老的，给现在投下阴影 我们一直在努力在行动和想法之间架起一座桥梁。
When there is love - which is not mentation, which is not ideation, which is not memory, which is not the outcome of an experience, of a practised discipline - then that very love is action. That is the only thing that frees. So long as there is mentation, so long as there is the shaping of action by an idea which is experience, there can be no release; and so long as that process continues, all action is limited. When the truth of this is seen, the quality of love, which is not mentation, which you cannot think about, comes into being.
當有愛 —— 那不是心智，不是构思，不是記憶， 不是体驗、練習的訓練的結果 —— 那麼愛就是行動。 这是唯一自由的东西。 只要有心智，只要有源于体验的想法对行动的塑造， 就没有释放；只要这一进程在继续，所有行动都是受限的。 当看到这其中的真理，这种爱的品质， 也就是你无法思考，不属于心智的这种品质，它就出现了。
One has to be aware of this total process, of how ideas come into being, how action springs from ideas, and how ideas control action and therefore limit action, depending on sensation. It doesn't matter whose ideas they are, whether from the left or from the extreme right. So long as we cling to ideas, we are in a state in which there can be no experiencing at all. Then we are merely living in the field of time in the past, which gives further sensation, or in the future, which is another form of sensation. It is only when the mind is free from idea that there can be experiencing.
一个人必须意识到这整个过程， 想法如何产生，行动如何从想法中产生， 以及想法如何控制行动，从而根据感觉去限制行动。 它们是谁的想法并不重要，无论是来自左翼还是来自极右翼。 只要我们执着于想法，我们就处于一种完全没有体验的状态。 那么我们只是活在过去的时间的田野上，这给人以更深厚的感觉， 或者活在未来中，这是另一种形式的感觉。 只有当这颗头脑从观念中解脱出来时，才能有体验。
Ideas are not truth; and truth is something that must be experienced directly, from moment to moment. It is not an experience which you want - which is then merely sensation. Only when one can go beyond the bundle of ideas - which is the `me', which is the mind, which has a partial or complete continuity - only when one can go beyond that, when thought is completely silent, is there a state of experiencing. Then one shall know what truth is.
想法不是真理； 真理是必须每时每刻直接体验的东西。 它不是你想要的體驗 —— 那只是感覺。 只有当一个人能超越想法的束缚 —— 这位“我”，也就是这颗头脑，具有部分或完全连续性的思想 —— 只有當一個人能夠超越它，當思想完全寧靜時，才會有一種體驗的狀態。 然后一个人就会知道什么是真理。
BELIEF AND KNOWLEDGE are very intimately related to desire; and perhaps, if we can understand these two issues, we can see how desire works and understand its complexities.
信仰和知识与欲望密切相关； 也许，如果我们能理解这两个问题，我们就能看到欲望是如何运作的，并理解它的复杂性。
One of the things, it seems to me, that most of us eagerly accept and take for granted is the question of beliefs. I am not attacking beliefs. What we are trying to do is to find out why we accept beliefs; and if we can understand the motives, the causation of acceptance, then perhaps we may be able not only to understand why we do it, but also be free of it.
在我看来，其中一件事， 我们大多数人热切地接受信仰，并认为它是理所当然的。 我不是在攻击信仰。 我们试图做的是找出我们为什么接受信仰； 如果我们能理解接受的动机和原因， 那么也许我们不仅可以理解我们为什么要这样做，而且可以摆脱它。
One can see how political and religious beliefs, national and various other types of beliefs, do separate people, do create conflict, confusion, and antagonism - which is an obvious fact; and yet we are unwilling to give them up. There is the Hindu belief the Christian belief, the Buddhist - innumerable sectarian and national beliefs, various political ideologies, all contending with each other, trying to convert each other. One can see, obviously, that belief is separating people, creating intolerance; is it possible to live without belief?
一个人可以看到政治和宗教信仰，民族和各种其他类型的信仰， 确实对人们产生了分裂，制造出冲突、混乱和对抗 —— 这是一个显而易见的事实； 然而，我们不愿意放弃它们。 有印度教信仰、基督教信仰，佛教信仰 —— 无数的宗派和民族信仰，各种政治意识形态， 都在互相争斗，试图转化对方。 显然，一个人可以看到，信仰正在分裂人们，造成偏执； 没有信仰，就不可能活吗？
One can find that out only if one can study oneself in relationship to a bel1ef. Is it possible to live in this world without a belief - not change beliefs, not substitute one belief for another, but be entirely free from all beliefs, so that one meets life anew each minute? This, after all, is the truth: to have the capacity of meeting everything anew, from moment to moment, without the conditioning reaction of the past, so that there is not the cumulative effect which acts as a barrier between oneself and that which is.
只有当一个人能够研究自己与信仰的关系时，才能发现这一点。 没有信仰，可能活在这个世界上吗 —— 不是改变信仰，不是用一种信仰代替另一种信仰， 而要完全摆脱所有的信仰，这样每分钟都重新面对生活？ 毕竟，这是事实： 有能力时时刻刻地重新迎接一切，没有过去的条件反射， 这样就不会有累积效应，这种在自己和现实之间起着障碍作用的东西。
If you consider, you will see that one of the reasons for the desire to accept a belief is fear. If we had no belief, what would happen to us? Shouldn't we be very frightened of what might happen? If we had no pattern of action, based on a belief - either in God, or in communism, or in socialism, or in imperialism, or in some kind of religious formula, some dogma in which we are conditioned - we should feel utterly lost, shouldn't we? And is not this acceptance of a belief the covering up of that fear - the fear of being really nothing, of being empty?
如果你考虑，你会发现渴望接受信仰的原因之一是恐惧。 如果我们没有信仰，我们会发生什么？ 我们难道不应该非常害怕可能发生的事情吗？ 如果我们没有基于信念的行动模式 —— 要么在上帝中，要么在共产主义中，要么在社会主义中，要么在帝国主义中， 或者在某种宗教公式中，某种我们受制于的教条中 —— 我们应该是感到完全迷茫，不是吗？ 这种对信仰的接受不就是在掩盖这种恐惧吗？ —— 害怕真的什么都没有，害怕空虚的恐惧。
After all, a cup is useful only when it is empty; and a mind that is filled with beliefs, with dogmas, with assertions, with quotations, is really an uncreative mind; it is merely a repetitive mind. To escape from that fear - that fear of emptiness, that fear of loneliness, that fear of stagnation, of not arriving, not succeeding, not achieving, not being something, not becoming something - is surely one of the reasons, is it not?, why we accept beliefs so eagerly and greedily. And, through acceptance of belief, do we understand ourselves?
毕竟，杯子只有在空的时候才有用； 一个充满信仰、教条、断言、引经据典的头脑，实际上是一个没有创造力的头脑； 它只是一個重複的頭腦。为了逃避这种恐惧 —— 对空虚的恐惧，对孤独的恐惧， 那种对停滞的恐惧，对无法到达，无法成功，无法实现，不担当某种职位，不成为某个人物的恐惧 —— 肯定是原因之一，不是吗？ 为什么我们如此热切和贪婪地接受信仰。 而且，通过接受信仰，我们是否理解我们自己？
On the contrary. A belief, religious or political, obviously hinders the understanding of ourselves. It acts as a screen through which we are looking at ourselves. And can we look at ourselves without beliefs? If we remove those beliefs, the many beliefs that one has, is there anything left to look at? If we have no beliefs with which the mind has identified itself, then the mind, without identification, is capable of looking at itself as it is - and then, surely, there is the beginning of the understanding of oneself.
相反。 一种信仰，无论是宗教的还是政治的，显然会阻碍对我们自己的理解。 它充当我们观察自己的屏幕。 我们可以在没有信仰的情况下看待自己吗？ 如果我们去掉那些信仰，一个人拥有的如此多的信仰，还剩下什么可看？ 如果我们没有信仰，头脑没有去与之相认同， 那么这颗头脑，没有身份，就能够按原样来看待它自己。 —— 然后，当然，就是理解它自己的开端。
It is really a very interesting problem, this question of belief and knowledge. What an extraordinary part it plays in our life! How many beliefs we have! Surely the more intellectual, the more cultured, the more spiritual, if I can use that word, a person is, the less is his capacity to understand. The savages have innumerable superstitions, even in the modern world. The more thoughtful, the more awake, the more alert are perhaps the less believing.
这真的是一个非常有趣的问题，信仰和知识的问题。 它在我们的生命中扮演着多么非凡的角色！我们有多少的信仰！ 当然，越是知识分子，越有文化，越有灵性化，如果我能用这个词， 这个人的理解能力就越差。 即使在现代世界，野蛮人也有无数的迷信。 越考虑，越清醒，也许越警觉，也许越不相信。
That is because belief binds, belief isolates; and we see that is so throughout the world, the economic and the political world, and also in the so-called spiritual world. You believe there is God, and perhaps I believe that there is no God; or you believe in the complete state control of everything and of every individual, and I believe in private enterprise and all the rest of it; you believe that there is only one Saviour and through him you can achieve your goal, and I don't believe so. Thus you with your belief and I with mine are asserting ourselves. Yet we both talk of love, of peace, of unity of mankind, of one life - which means absolutely nothing; because actually the very belief is a process of isolation.
那是因为信仰在束缚，信仰在隔离； 我们看到，在全世界，经济和政治世界都是如此， 还有所谓的灵性世界。 你相信有上帝，也许我相信没有上帝； 或者你相信国家对一切和每个人的完全控制， 我相信私营企业和其他所有企业； 你相信只有一位救主，通过他你可以实现你的目标，我不这么认为。 因此，你用你的信仰，我用我的信仰来断言自己。 然而，我们都在谈论爱，谈论和平，谈论人类的团结，谈论一个生命 —— 这绝对没有任何意义； 因为实际上，信仰本身就是一个隔离的过程。
You are a Brahmin, I a non-Brahmin; you are a Christian, I a Mussulman, and so on. You talk of brotherhood and I also talk of the same brotherhood, love and peace; but in actuality we are separated, we are dividing ourselves. A man who wants peace and who wants to create a new world, a happy world, surely cannot isolate himself through any form of belief. Is that clear? It may be verbally, but, if you see the significance and validity and the truth of it, it will begin to act.
你是婆罗门，我是非婆罗门；你是基督徒，我是穆斯林，等等。 你谈到兄弟情谊，我也谈到同样的兄弟情谊、爱与和平； 但实际上我们是分开的，我们正在分裂我们自己。 一个想要和平的人，一个想要创造一个新世界，一个快乐世界的人， 当然不能通过任何形式的信仰来隔离他自己。 这难道不清楚吗？ 它可能是口头上的，但是，如果你看到它的意义、有效性和真实性，它就会开始行动。
We see that where there is a process of desire at work there must be the process of isolation through belief because obviously you believe in order to be secure economically, spiritually, and also inwardly. I am not talking of those people who believe for economic reasons, because they are brought up to depend on their jobs and therefore will be Catholics, Hindus - it does not matter what - as long as there is a job for them. We are also not discussing those people who cling to a belief for the sake of convenience. Perhaps with most of us it is equally so. For convenience, we believe in certain things. Brushing aside these economic reasons, we must go more deeply into it.
我们看到，只要在工作中有一种欲望 就必定有通过这种信仰而产生出的隔离 因为，很显然，你的相信是为了经济、精神和内心的安全。 我不是在谈论那些出于经济原因而相信的人， 因为他们从小就依赖他们自己的工作，因此将是天主教徒、印度教徒 —— 什么都没关系 —— 只要有适合他们的工作。 我们也不是在讨论那些为了方便而坚持信仰的人。 也许我们大多数人也是如此。 为了方便起见，我们相信某些事物。 撇开这些经济原因，我们必须更深入地研究它。
Take the people who believe strongly in anything, economic, social or spiritual; the process behind it is the psychological desire to be secure, is it not? And then there is the desire to continue. We are not discussing here whether there is or there is not continuity; we are only discussing the urge, the constant impulse to believe. A man of peace, a man who would really understand the whole process of human existence, cannot be bound by a belief, can he? He sees his desire at work as a means to being secure. Please do not go to the other side and say that I am preaching non-religion. That is not my point at all. My point is that as long as we do not understand the process of desire in the form of belief, there must be contention, there must be conflict, there must be sorrow, and man will be against man - which is seen every day.
以那些坚信任何事物的人为例，无论是经济的、社会的还是灵性的； 它背后的过程是安全感的心理欲望，不是吗？ 然后是延续的欲望。 我们在这里不讨论是否存在延续性； 我们只是在讨论这种冲动，一种不断去相信的冲动。 一个和平的人，一个真正理解人类存在的整个过程的人， 不能被信仰束缚，不是吗？ 他看见自己在工作中的欲望，其实是一种获得安全感的手段。 请不要跑到另一边，以为我是在宣讲非宗教。 这根本不是我的意思。 我的观点是，只要我们不理解以信仰的形式而出现的这个欲望过程， 就必定有争执，必定有冲突，必定有悲伤，人反抗人 —— 每天都能看到。
So if I perceive, if I am aware, that this process takes the form of belief, which is an expression of the craving for inward security, then my problem is not that I should believe this or that but that I should free myself from the desire to be secure. Can the mind be free from the desire for security? That is the problem - not what to believe and how much to believe. These are merely expressions of the inward craving to be secure psychologically, to be certain about something, when everything is so uncertain in the world.
因此，如果我察觉到，如果我意识到，这个过程以信仰的形式而出现， 也就是一种对内在安全感的欲望的表达， 那么，我的问题不是我应该相信这个或那个 而是我应该从安全感的欲望中解放出来。 头脑能从对安全的渴望中解脱出来吗？ 这就是问题所在 —— 而不是相信什么和相信多少。 当这个世界上，一切都是如此的不确定时， 这些只不过是内心渴望着心理上的安全，想去确定某个东西的各种在外表现。
Can a mind, can a conscious mind, can a personality be free from this desire to be secure? We want to be secure and therefore need the aid of our estates, our property and our family. We want to be secure inwardly and also spiritually by erecting walls of belief, which are an indication of this craving to be certain. Can you as an individual be free from this urge, this craving to be secure, which expresses itself in the desire to believe in something? If we are not free of all that, we are a source of contention; we are not peacemaking; we have no love in our hearts.
一个头脑，一个有意识的头脑，一个人格能从这种安全感的欲望中解脱出来吗？ 我们希望安全，因此需要我们的庄园，财产和家庭的帮助。 我们希望通过竖起信仰之墙，在内在和精神上都得到安全， 这就是相去确定的渴望的指示灯。 作为一个个体，你能从这种冲动，这种对安全的渴望， 这种表现为相信某个事物的欲望中解脱出来吗？ 如果我们不能摆脱这一切，我们就是争论的源头； 我们不是在缔造和平；我们的心中没有爱。
Belief destroys; and this is seen in our everyday life. Can I see myself when I am caught in this process of desire, which expresses itself in clinging to a belief? Can the mind free itself from belief - not find a substitute for it but be entirely free from it? You cannot verbally answer "yes" or "no" to this; but you can definitely give an answer if your intention is to become free from belief. You then inevitably come to the point at which you are seeking the means to free yourself from the urge to be secure.
信仰在破坏；这在我们的日常生命中可以看到。 当我陷入了这种欲望的过程，其表现为对信仰的执着，我还能看到我自己吗？ 頭腦能從信仰中解脫出來嗎？不是寻找它的替代品，而是完全從信仰中解脫出來？ 您不能对此口头回答“是”或“否”； 但是，如果你的意图是摆脱信仰，你绝对可以给出答案。 然后，你不可避免地会到达这样一个地步，即你正在寻求将自己从安全冲动中解脱出来的方法。
Obviously there is no security inwardly which, as you like to believe, will continue. You like to believe there is a God who is carefully looking after your petty little things, telling you whom you should see, what you should do and how you should do it. This is childish and immature thinking. You think the Great Father is watching every one of us. That is a mere projection of your own personal liking. It is obviously not true. Truth must be something entirely different.
显然，内在没有安全感，正如你愿意去相信，这种安全感将继续下去。 你愿意相信有一位上帝在仔细照顾你的小东西，告诉你你应该去见谁，你应该做什么，你应该怎么做。 这是幼稚和不成熟的思考。 你认为伟大的父亲在照看我们每一个人。 那只是你个人喜好的投射。 它显然不是真的。真理一定是完全不同的东西。
Our next problem is that of knowledge. Is knowledge necessary to the understanding of truth? When I say "I know", the implication is that there is knowledge. Can such a mind be capable of investigating and searching out what is reality? And besides, what is it we know, of which we are so proud? Actually what is it we know? We know information; we are full of information and experience based on our conditioning, our memory and our capacities.
我们的下一个问题是知识问题。 知识对于理解真理是必要的吗？ 当我说“我知道”时，这意味着有知识。 这样的头脑能够调查和探索什么是现实吗？ 此外，我们知道什么，为什么我们如此自豪？ 实际上，我们知道什么？ 我们知道信息； 我们充满了基于我们的条件反射、记忆和能力的信息和体验。
When you say "I know", what do you mean? Either the acknowledgement that you know is the recognition of a fact, of certain information, or it is an experience that you have had. The constant accumulation of information, the acquisition of various forms of knowledge, all constitutes the assertion "I know", and you start translating what you have read, according to your background, your desire, your experience. Your knowledge is a thing in which a process similar to the process of desire is at work.
当你说“我知道”时，你是什么意思？ 要么你承认你所知道的是一个事实、某些信息的承认，要么是你曾经拥有的体验。 信息在不断积累，各种形式的知识在获取， 都构成了这种断言“我知道”， 然后你开始翻译你读过的东西，根据你的背景，你的欲望，你的体验。 你的知識所起的作用，类似于欲望的运转過程。
Instead of belief we substitute knowledge. "I know, I have had experience, it cannot be refuted; my experience is that, on that I completely rely; these are indications of that knowledge. But when you go behind it, analyse it, look at it more intelligently and carefully, you will find that the very assertion "I know" is another wall separating you and me. Behind that wall you take refuge, seeking comfort, security. Therefore the more knowledge a mind is burdened with, the less capable it is of understanding.
我们用知识代替信仰。 “我知道，我有过体验，这是无法反驳的；我的体验是，我完全依赖这一点； 这些是这种知识的迹象。 但是当你走到它后面，分析它，更聪明、更仔细地看待它时， 你会发现，“我知道”这个断言本身就是另一堵将你我隔开的墙。 在那堵墙后面，你避难，寻求安慰和安全。 因此，头脑背负的知识越多，它理解的能力就越差。
I do not know if you have ever thought of this problem of acquiring knowledge - whether knowledge does ultimately help us to love, to be free from those qualities which produce conflict in ourselves and with our neighbours; whether knowledge ever frees the mind of ambition. Because ambition is, after all, one of the qualities that destroy relationship, that put man against man. If we would live at peace with each other surely ambition must completely come to an end - not only political, economic, social ambition, but also the more subtle and pernicious ambition, the spiritual ambition - to be something. Is it ever possible for the mind to be free from this accumulating process of knowledge, this desire to know?
不知道你有没有想过获取知识这个问题 —— 知识是否最终帮助我们去爱， 摆脱那些在我们自己和与邻居之间产生冲突的品质； 知识是否能够解放野心。 因为野心毕竟是破坏关系的品质之一，它使人与人对立。 如果我们彼此和平相处，那么雄心壮志就必须彻底结束 —— 不仅是政治、经济、社会的野心， 还有更微妙和有害的野心，灵性上的野心 —— 成为某种人物。 头脑有没有可能从这种知识的积累过程，这种求知的欲望中解脱出来？
It is a very interesting thing to watch how in our life these two, knowledge and belief, play an extraordinarily powerful part. Look how we worship those who have immense knowledge and erudition! Can you understand the meaning of it? If you would find something new, experience something which is not a projection of your imagination, your mind must be free, must it not? It must be capable of seeing something new. Unfortunately, every time you see something new you bring in all the information known to you already, all your knowledge, all your past memories; and obviously you become incapable of looking, incapable of receiving anything that is new, that is not of the old.
这是一件非常有趣的事情 看看这两者，知识和信仰，如何在我们的生活中发挥非凡的强大作用。 看看我们如何崇拜那些拥有丰富知识和博学的人！ 你能理解它的含义吗？ 如果你會發現一些新東西，體驗一些不是你的想像投射出的東西，你的頭腦一定是自由的，不是嗎？ 它必须能够看到新的东西。 不幸的是，每次你看到新的东西 你带来了你已经知道的所有信息，你所有的知识，你过去的所有记忆； 顯然，你變得無法去看，無法接收任何新的、不是舊的東西。
Please don't immediately translate this into detail. If I do not know how to get back to my house, I shall be lost; if I do not know how to run a machine, I shall be of little use. That is quite a different thing. We are not discussing that here. We are discussing knowledge that is used as a means to security, the psychological and inward desire to be something. What do you get through knowledge? The authority of knowledge, the weight of knowledge, the sense of importance, dignity, the sense of vitality and what-not? A man who says "I know", "There is`' or "There is not" surely has stopped thinking, stopped pursuing this whole process of desire.
请不要立即将其转化为细节。 如果我不知道如何回到我的房子，我将迷路； 如果我不会运行机器，我将毫无用处。 那是完全不同的事情。 我们不是在讨论这个问题。 我们正在讨论的知识被用作安全的手段，心理和内在的渴望成为某种人物。 你通过知识得到了什么？ 知识的权威，知识的分量，重要性，尊严感，活力感，什么都没有？ 一個說「我知道」、「有」或「沒有」的人， 肯定已經停止了思考，停止了追求整個慾望的過程。
Our problem then, as I see it, is that we are bound, weighed down by belief, by knowledge; and is it possible for a mind to be free from yesterday and from the beliefs that have been acquired through the process of yesterday? Do you understand the question? Is it possible for me as an individual and you as an individual to live in this society and yet be free from the belief in which we have been brought up? Is it possible for the mind to be free of all that knowledge, all that authority?
在我看来，我们的问题是，我们被信仰、知识所束缚、压垮； 头脑是否有可能摆脱昨天和通过昨天的过程获得的信仰？ 你明白这个问题吗？ 我作为一个人，你作为一个人，是否有可能 生活在这个社会中，却又摆脱了我们从小到大的信仰？ 頭腦有沒有可能擺脫所有那些知識、所有權威？
We read the various scriptures, religious books. There they have very carefully described what to do, what not to do, how to attain the goal, what the goal is and what God is. You all know that by heart and you have pursued that. That is your knowledge, that is what you have acquired, that is what you have learnt; along that path you pursue. Obviously what you pursue and seek, you will find. But is it reality? is it not the projection of your own knowledge? It is not reality. Is it possible to realize that now - not tomorrow, but now - and say "I see the truth of it", and let it go, so that your mind is not crippled by this process of imagination, of projection?
我们阅读各种经文，宗教书籍。 在那里，他们非常仔细地描述了该做什么，不该做什么，如何达到目标，目标是什么以及上帝是什么。 你们都知道这一点，你们一直在追求这一点。 那是你的知识，那是你获得的，那是你学到的；沿着你追求的那条路。 显然，你所追求和寻求的，你都会找到。 但它是现实吗？它不是你自己知识的投射吗？ 它不是现实。 现在是否有可能意识到这一点 —— 不是明天，而是现在 —— 并说“我看到了它的真相”，然后放手， 这样你的头脑就不会被这个想象、投射的过程所打残？
Is the mind capable of freedom from belief? You can only be free from it when you understand the inward nature of the causes that make you hold on to it, not only the conscious but the unconscious motives as well, that make you believe. After all, we are not merely a superficial entity functioning on the conscious level. We can find out the deeper conscious and unconscious activities if we give the unconscious mind a chance, because it is much quicker in response than the conscious mind. While your conscious mind is quietly thinking, listening and watching, the unconscious mind is much more active, much more alert and much more receptive; it can, therefore, have an answer. Can the mind which has been subjugated, intimidated, forced, compelled to believe, can such a mind be free to think? Can it look anew and remove the process of isolation between you and another?
头脑能够从信仰中解脱出来吗？ 只有当你理解使你坚持它的原因的内在本质时，你才能摆脱它， 不仅是有意识的，还有无意识的动机使你去相信。 畢竟，我們不僅僅是一個在意識層面上運作的膚淺實體。 如果我们给潜意识一个机会，我们就能发现更深层次的意识和无意识活动， 因为它的反应比有意识的头脑快得多。 当你的意识在静静地思考、倾听和观看时， 潜意识更加活跃，更加警觉，更容易接受到； 因此，它有一个答案。 被征服、恐吓、强迫、被迫相信的这颗头脑， 这样的头脑可以自由地思考吗？ 它能重新审视并消除你和别人之间的隔离过程吗？
Please do not say that belief brings people together. It does not. That is obvious. No organized religion has ever done that. Look at yourselves in your own country. You are all believers, but are you all together? Are you all united? You yourselves know you are not. You are divided into so many petty little parties, castes; you know the innumerable divisions. The process is the same right through the world - whether in the east or in the west - Christians destroying Christians, murdering each other for petty little things, driving people into camps and so on, the whole horror of war. Therefore belief does not unite people. That is so clear. If that is clear and that is true, and if you see it, then it must be followed.
请不要说信仰将人们聚集在一起。它没有。 这是显而易见的。从来没有一个有组织的宗教这样做过。 看看你们自己在你们自己的国家。 你们都是信徒，但你们都在一起吗？你们团结一致吗？ 你们自己知道你不是。 你被分成那么多小党，种姓；你知道无数的分裂。 这个过程在世界上是一样的 —— 无论是在东方还是在西方 —— 基督徒摧毁基督徒，为小事互相残杀， 把人赶进集中营等等，整个战争的恐怖。 因此，信仰不能团结人们。这一点非常清楚。 如果这是清楚的，是真的，如果你看到它，那么它必须被跟随。
But the difficulty is that most of us do not see, because we are not capable of facing that inward insecurity, that inward sense of being alone. We want something to lean on, whether it is the State, whether it is the caste, whether it is nationalism, whether it is a Master or a Saviour or anything else. And when we see the falseness of all this, the mind then is capable - it may be temporally for a second - of seeing the truth of it; even though when it is too much for it, it goes back. But to see temporarily is sufficient; if you can see it for a fleeting second, it is enough; because you will then see an extraordinary thing taking place. The unconscious is at work, though the conscious may reject. It is not a progressive second; but that second is the only thing, and it will have its own results, even in spite of the conscious mind struggling against it.
但困难在于我们大多数人看不到， 因为我们没有能力面对这种内在的不安全感， 那种内在的孤独感。 我们想要一些可以依靠的东西， 无论是国家，还是种姓，无论是民族主义，无论是主人还是救世主或其他任何东西。 当我们看到这一切的虚假性时，头脑就有能力了。 —— 可能是暂时的一秒钟 —— 看到它的真相； 即使它对它来说太多了，它也会回去。 但暂时看到就足够了； 如果你能看到它一瞬间，那就足够了； 因为那时你将看到一件非凡的事情正在发生。 無意識在工作，儘管有意識可能會拒絕。 它不是进步的一秒种；但那一秒是唯一的东西， 它会有它自己的结果，即使有意识的头脑与它作斗争。
So our question is:Is it possible for the mind to be free from knowledge and belief?" Is not the mind made up of knowledge and belief? Is not the structure of the mind belief and knowledge? Belief and knowledge are the processes of recognition, the centre of the mind. The process is enclosing, the process is conscious as well as unconscious. Can the mind be free of its own structure? Can the mind cease to be? That is the problem.
所以我们的问题是：这颗头脑有可能从知识和信仰中解脱出来吗？ 头脑不是由知识和信仰组成的吗？ 难道头脑的结构不是信仰和知识吗？ 信仰和知识是一种认识过程，是头脑的中心。 这个过程是封闭的，这个过程是有意识的，也是无意识的。 头脑能摆脱自己的结构吗？ 头脑能停止存在吗？这就是问题所在。
Mind, as we know it, has belief behind it, has desire, the urge to be secure, knowledge, and accumulation of strength. If, with all its power and superiority, one cannot think for oneself there can be no peace in the world. You may talk about peace, you may organize political parties, you may shout from the housetops; but you cannot have peace; because in the mind is the very basis which creates contradiction, which isolates and separates. A man of peace, a man of earnestness, cannot isolate himself and yet talk of brotherhood and peace. It is just a game, political or religious, a sense of achievement and ambition. A man who is really earnest about this, who wants to discover, has to face the problem of knowledge and belief; he has to go behind it, to discover the whole process of desire at work, the desire to be secure, the desire to be certain.
正如我们所知，头脑背后有信仰，有欲望，有安全的冲动，有知识和力量的积累。 如果带着它所有的力量和优越性，一个人就不能独立思考，那么世界上就不会有和平。 你可以谈论和平，你可以组织政党，你可以从屋檐上大喊大叫； 但你没有和平； 因为在头脑中，正是制造矛盾的基础，也就是隔绝和分离。 一个和平的人，一个真诚的人，不能隔离他自己，却谈论兄弟情谊与和平。 这只是一场游戏，政治或宗教上的，一种成就感和野心。 一个对此非常认真的人，他想要发现， 不得不面对知识和信仰的问题； 他必須背後去， 去發現整個欲望的工作流程，这种渴望安全，渴望確定的欲望。
A mind that would be in a state in which the new can take place - whether it be the truth, whether it be God, or what you will - must surely cease to acquire, to gather; it must put aside all knowledge. A mind burdened with knowledge cannot possibly understand, surely, that which is real, which is not measurable.
一个处于新事物可以发生的状态的头脑 —— 无论是真理，还是上帝，还是你所喜欢的 —— 必须肯定停止获取、收集；它必须抛开所有知识。 一个背负着知识的头脑，当然不可能理解那真实的，而那，是不可测量的。
FOR MOST OF US, our whole life is based on effort, some kind of volition. We cannot conceive of an action without volition, without effort; our life is based on it. Our social, economic and so-called spiritual life is a series of efforts, always culminating in a certain result. And we think effort is essential, necessary.
对于我们大多数人来说，我们的整个生活都是基于努力，某种意志。 我们不能想象没有意志、没有努力的行动；我们的生活就是以此为基础的。 我们的社会、经济和所谓的灵性生活是一系列的努力， 总是在某一个的结果中抵达高潮。 我们认为努力是必不可少的，是必要的。
Why do we make effort? Is it not, put simply, in order to achieve a result, to become something, to reach a goal? If we do not make an effort, we think we shall stagnate. We have an idea about the goal towards which we are constantly striving; and this striving has become part of our life. If we want to alter ourselves, if we want to bring about a radical change in ourselves, we make a tremendous effort to eliminate the old habits, to resist the habitual environmental influences and so on. So we are used to this series of efforts in order to find or achieve something, in order to live at all.
我们为什么要努力？ 简单地说，难道不是为了达到一个结果，成为某种人物，达到一个目标吗？ 如果我们不作出努力，我们认为我们将停滞不前。 我们对我们不断努力的目标有一个想法； 而这种努力已经成为我们生活的一部分。 如果我们想改变自己，如果我们想给自己带来彻底的改变， 我们付出了巨大的努力来消除旧习惯，抵制习惯性环境影响等等。 所以我们习惯了这一系列的努力，为了找到或实现一些东西，为了生活。
Is not all such effort the activity of the self? Is not effort self-centred activity? If we make an effort from the centre of the self, it must inevitably produce more conflict, more confusion, more misery. Yet we keep on making effort after effort. Very few of us realize that the self-centred activity of effort does not clear up any of our problems. On the contrary, it increases our confusion and our misery and our sorrow. We know this; and yet we continue hoping somehow to break through this self-centred activity of effort, the action of the will.
所有这些努力不都是自我的活动吗？ 努力不就是以自我为中心的活动吗？ 如果我们从自我的中心努力， 它必然会产生更多的冲突、更多的混乱、更多的痛苦。 然而，我们不断努力。 我们中很少有人意识到，以自我为中心的努力活动并不能解决我们的任何问题。 相反，它增加了我们的困惑、痛苦和悲伤。 我们知道这一点； 然而，我们仍然希望以某种方式突破这种以自我为中心的努力活动，即意志的行动。
I think we shall understand the significance of life if we understand what it means to make an effort. Does happiness come through effort? Have you ever tried to be happy? It is impossible, is it not? You struggle to be happy and there is no happiness, is there? Joy does not come through suppression, through control or indulgence. You may indulge but there is bitterness at the end. You may suppress or control, but there is always strife in the hidden.
我想，如果我们明白努力意味着什么，我们就会明白生命的意义。 快乐是通过努力而来的吗？你有没有试过处于快乐的状态？ 它是不可能的，不是吗？ 你挣扎着要快乐，就没有快乐，有吗？ 开心不是通过压抑、控制或放纵而来的。 你可以放纵，但最后会有苦涩。 你可以压制或控制，但背后总有冲突。
Therefore happiness does not come through effort, nor joy through control and suppression; and still all our life is a series of suppressions, a series of controls, a series of regretful indulgences. Also there is a constant overcoming, a constant struggle with our passions, our greed and our stupidity. So do we not strive, struggle, make effort, in the hope of finding happiness, finding something which will give us a feeling of peace, a sense of love? Yet does love or understanding come by strife? I think it is very important to understand what we mean by struggle, strife or effort.
因此，快乐不是通过努力而获得的，快乐也不是通过控制和压制而来的； 然而，我们的一生都是一系列的压抑，一系列的控制，一系列令人遗憾的放纵。 还有一种不断的克服，与我们的激情、贪婪和愚蠢的不断斗争。 因此，我们难道不是在为了寻找快乐而抗争、奋斗、努力吗？ 找到一些能给我们带来和平、爱的感觉的东西？ 然而，爱或理解来自于冲突吗？ 我认为理解我们所说的挣扎、冲突或努力的含义非常重要。
Does not effort mean a struggle to change what is into what is not, or into what it should be or should become? That is we are constantly struggling to avoid facing what is, or we are trying to get away from it or to transform or modify what is. A man who is truly content is the man who understands what is, gives the right significance to what is. That is true contentment; it is not concerned with having few or many possessions but with the understanding of the whole significance of what is; and that can only come when you recognize what is, when you are aware of it, not when you are trying to modify it or change it.
努力难道不意味着努力将现有的东西变成不是的东西，或者变成它应该是或应该成为的东西吗？ 那就是说，我们一直在努力避免面对现实， 或者我们正试图摆脱它，或者改变或修改‘什么是’。 一个真正满足的人是理解‘什么是’，赋予什么是正确的意义的人。 这才是真正的知足； 它不关心拥有很少或更多的财产 而是理解什么是的全部意义； 这只能出现在你认识到‘什么是’，当你意识到它时， 而不是当你试图修改或改变它时。
So we see that effort is a strife or a struggle to transform that which is into something which you wish it to be. I am only talking about psychological struggle, not the struggle with a physical problem, like engineering or some discovery or transformation which is purely technical. I am only talking of that struggle which is psychological and which always overcomes the technical. You may build with great care a marvellous society, using the infinite knowledge science has given us. But so long as the psychological strife and struggle and battle are not understood and the psychological overtones and currents are not overcome, the structure of society, however marvellously built, is bound to crash, as has happened over and over again.
因此，我们看到努力是一种冲突或斗争，将事物转化为你希望它成为的东西。 我只是在谈论心理上的挣扎，而不是身体问题的挣扎， 比如工程或一些纯粹是技术性的发现或改造。 我说的只是心理上的斗争，它总是战胜技术上的。 你可以非常小心地建立一个奇妙的社会，利用科学给我们的无限知识。 但只要心理冲突和斗争和战斗不被理解 心理的色彩和潮流没有被克服， 社会结构，无论多么奇妙地建立，都注定会崩溃，就像一次又一次发生的那样。
Effort is a distraction from what is. The moment I accept what is there is no struggle. Any form of struggle or strife is an indication of distraction; and distraction, which is effort, must exist so long as psychologically I wish to transform what is into something it is not.
努力会分散对现状的注意力。当我接受现状的那一刻，就没有挣扎了。 任何形式的斗争或冲突都是分心的表现; 而分心， 也就是努力，只要在心理上我希望将‘什么是’转化为它不是的东西，就必定存在。
First we must be free to see that joy and happiness do not come through effort. Is creation through effort, or is there creation only with the cessation of effort? When do you write, paint or sing? When do you create? Surely when there is no effort, when you are completely open, when on all levels you are in complete communication, completely integrated. Then there is joy and then you begin to sing or write a poem or paint or fashion something. The moment of creation is not born of struggle.
首先，我们必须自由地看到，开心和快乐不是通过努力而来的。 通过努力，有创造吗，还是只有停止努力是才能创造？ 你什么时候写作、绘画或唱歌？ 你什么时候创作？ 當然，當沒有努力時，當你完全開放時， 当在各个层面上，您都处于完全的沟通中，完全融合。 然后是开心，然后你开始唱歌或写一首诗或绘画或塑造一些东西。 创造的时刻不是从挣扎中诞生的。
Perhaps in understanding the question of creativeness we shall be able to understand what we mean by effort. Is creativeness the outcome of effort, and are we aware in those moments when we are creative? Or is creativeness a sense of total self-forgetfulness, that sense when there is no turmoil, when one is wholly unaware of the movement of thought, when there is only a complete, full, rich being? is that state the result of travail, of struggle, of conflict, of effort? I do not know if you have ever noticed that when you do something easily, swiftly, there is no effort, there is complete absence of struggle; but as our lives are mostly a series of battles, conflicts and struggles, we cannot imagine a life, a state of being, in which strife has fully ceased.
也许在理解创造性问题时 我们将能够理解我们所说的努力是什么意思。 创造力是努力的结果吗？我们是否意识到自己有创造力的那些时刻？ 或者创造力是一种完全忘我的感觉，那种没有动荡的感觉， 当一个人完全没有意识到思想的运动时，当只有一个彻底的、完整的、丰富的存在时？ 这种状态是艰辛、斗争、冲突和努力的结果吗？ 我不知道你有没有注意到 当你轻松、迅速地做某件事时，就没有努力，完全没有挣扎； 但是，由于我们的生活大多是一系列的战斗，冲突和挣扎， 我们无法想象一种生活，一种冲突完全消停的存在状态。
To understand the state of being without strife, that state of creative existence, surely one must inquire into the whole problem of effort. We mean by effort the striving to fulfil oneself, to become something, don't we? I am this, and I want to become that; I am not that, and I must become that. In becoming `that', there is strife, there is battle, conflict, struggle. In this struggle we are concerned inevitably with fulfilment through the gaining of an end; we seek self-fulfilment in an object, in a person, in an idea, and that demands constant battle, struggle, the effort to become, to fulfil. So we have taken this effort as inevitable; and I wonder if it is inevitable - this struggle to become something?
要理解没有冲突的状态，那种创造性存在的状态， 当然，我们必须探究整个努力问题。 我们的意思是努力实现自己，成为某种人物，不是吗？ 我就是这个，我想成为那个； 我不是那样，我必须成为那样的人。 在成为“那个”的过程中，有冲突，有战斗，冲突，斗争。 在这场斗争中，我们不可避免地关心通过达到目的来实现； 我们在一个对象、一个人、一个想法中寻求自我实现， 这需要不断的战斗，斗争，努力成为，实现。 因此，我们认为这种努力是不可避免的； 我想知道这是否是不可避免的 —— 这种成为某个人物的挣扎？
Why is there this struggle? Where there is the desire for fulfilment, in whatever degree and at whatever level, there must be struggle. Fulfilment is the motive, the drive behind the effort; whether it is in the big executive, the housewife, or a poor man, there is this battle to become, to fulfil, going on.
为什么会有这种挣扎？ 哪里有成就的欲望，无论在什么程度和什么层次上，都必定有挣扎。 成就感是动机，这种努力的驱动机； 无论是大高管、家庭主妇，还是穷人， 这是一场成为，斩获，英勇前进的战斗。
Now why is there the desire to fulfil oneself? Obviously, the desire to fulfil, to become something, arises when there is awareness of being nothing. Because I am nothing, because I am insufficient, empty, inwardly poor, I struggle to become something; outwardly or inwardly I struggle to fulfil myself in a person, in a thing, in an idea. To fill that void is the whole process of our existence. Being aware that we are empty, inwardly poor, we struggle either to collect things outwardly, or to cultivate inward riches. There is effort only when there is an escape from that inward void through action, through contemplation, through acquisition, through achievement, through power, and so on. That is our daily existence. I am aware of my insufficiency, my inward poverty, and I struggle to run away from it or to fill it. This running away, avoiding, or trying to cover up the void, entails struggle, strife, effort.
现在，为什么会有满足自己的欲望呢？ 显然，当意识到什么都没有时，就会产生这种去实现，去成为某种人物的欲望。 因为我什么都不是，因为我不足，空虚，内心贫穷，我努力成为某种人物； 从外在或内在，我努力在一个人、一件事、一个想法中实现我自己。 填补这一空白，就是我们存在的整个过程。 意识到我们是空虚的，内在是贫穷的， 我们要么努力向外收集东西，要么努力培养内在的财富。 只有通过行动、通过沉思、通过获取、通过成就、通过权力等等来逃避内在的空虚时， 才会去努力。 这就是我们的日常生活。 我意识到我的不足，我内在的贫穷，我挣扎着逃避它或填补它。 这种逃避、回避或试图掩盖空虚，就需要挣扎、抗争和努力。
Now if one does not make an effort to run away, what happens? One lives with that loneliness, that emptiness; and in accepting that emptiness one will find that there comes a creative state which has nothing to do with strife, with effort. Effort exists only so long as we are trying to avoid that inward loneliness, emptiness, but when we look at it, observe it, when we accept what is without avoidance, we will find there comes a state of being in which all strife ceases. That state of being is creativeness and it is not the result of strife. But when there is understanding of what is, which is emptiness, inward insufficiency, when one lives with that insufficiency and understands it fully, there comes creative reality, creative intelligence, which alone brings happiness.
现在，如果一个人不努力逃跑，会发生什么？ 一个人活在那种孤独，那种空虚中； 并接受这种空虚 一个人会发现，出现了一种创造性的状态，与冲突无关，与努力无关。 只有当我们试图避免内在的孤独、空虚、 但是当我们看着它，观察它，当我们接受，而不回避它时， 我們會發現存在一種存在狀態，在這種狀態中，所有的衝突都停止了。 这种存在状态是创造性的，它不是冲突的结果。 理解‘什么是’，也就是理解空虚，内在的匮乏， 当一个人生活在这种匮乏中，并完全理解它时， 有创造性的现实，创造性的智慧，只有它才能带来快乐。
Therefore action as we know it is really reaction, it is a ceaseless becoming, which is the denial, the avoidance of what is; but when there is awareness of emptiness without choice, without condemnation or justification, then in that understanding of what is there is action, and this action is creative being. You will understand this if you are aware of yourself in action. Observe yourself as you are acting, not only outwardly but see also the movement of your thought and feeling. When you are aware of this movement you will see that the thought process, which is also feeling and action, is based on an idea of becoming. The idea of becoming arises only when there is a sense of insecurity, and that sense of insecurity comes when one is aware of the inward void.
因此，我们所知道的行动实际上是反应， 它是一种不停的成为，这是对‘什么是’的拒绝，逃避; 但是，当意识到空虚而没有选择，没有谴责或辩解时， 那么在对什么是的理解中 有行动，这个行动是创造性的生命。 如果你在行动中意识到你自己，你就会理解这一点。 在你行动时观察你自己，不仅要向外看，还要看你的思想和感觉的运动。 当你意识到这个运动时 你会看到思想过程， 还会看到感觉和行动，这种基于一个想法的成为过程。 只有当有不安全感时，才会出现成为的想法， 当一个人意识到内在的空虚时，这种不安全感就会出现。
If you are aware of that process of thought and feeling, you will see that there is a constant battle going on, an effort to change, to modify, to alter what is. This is the effort to become, and becoming is a direct avoidance of what is. Through self-knowledge, through constant awareness, you will find that strife, battle, the conflict of becoming, leads to pain, to sorrow and ignorance. It is only if you are aware of inward insufficiency and live with it without escape, accepting it wholly, that you will discover an extraordinary tranquillity, a tranquillity which is not put together, made up, but a tranquillity which comes with understanding of what is. Only in that state of tranquillity is there creative being.
如果你意识到这种思想和感觉的过程， 你将看到，一场持续不断的战斗正在进行，一种去改变，去修改，去改变‘什么是’的努力。 这就是成为的努力，成为是对现实的直接回避。 通过自我认识，通过不断的觉知， 你會發現衝突、戰鬥、成為的衝突，導致痛苦、悲傷和無知。 只有当你意识到内在的匮乏，并无逃避地与它共存，完全接受它时， 你会发现一个非凡的宁静， 一种宁静，不是拼凑在一起的，不是编造的，而是随着对事物的理解而来的宁静。 只有在这种宁静的状态下，才有创造性的生命。
WE SEE CONTRADICTION in us and about us; because we are in contradiction, there is lack of peace in us and therefore outside us. There is in us a constant state of denial and assertion - what we want to be and what we are. The state of contradiction creates conflict and this conflict does not bring about peace - which is a simple, obvious fact. This inward contradiction should not be translated into some kind of philosophical dualism, because that is a very easy escape. That is by saying that contradiction is a state of dualism we think we have solved it - which is obviously a mere convention, a contributory escape from actuality.
我们在我们里面和我们周身看到矛盾； 因为我们处于矛盾之中，我们的内在缺乏和平，因此在我们之外也缺乏和平。 我们内心有一种持续的拒绝和断言的状态 —— 我们想成为什么，我们是什么。 这种矛盾的状态造成了冲突，而这种冲突不会带来和平 —— 这是一个简单而明显的事实。 这种内在的矛盾不应该转化为某种哲学二元论， 因为这是一个非常容易的逃避方式。 也就是说，矛盾是一种二元论的状态，我们认为我们已经解决了它。 —— 这显然只是一种惯用伎俩，是对现实的逃避。
Now what do we mean by conflict, by contradiction? Why is there a contradiction in me? - this constant struggle to be something apart from what I am. I am this, and I want to be that. This contradiction in us is a fact, not a metaphysical dualism. Metaphysics has no significance in understanding what is. We may discuss, say, dualism, what it is, if it exists, and so on; but of what value is it if we don't know that there is contradiction in us, opposing desires, opposing interests, opposing pursuits? I want to be good and I am not able to be. This contradiction, this opposition in us, must be understood because it creates conflict; and in conflict, in struggle, we cannot create individually. Let us be clear on the state we are in. There is contradiction, so there must be struggle; and struggle is destruction, waste. In that state we can produce nothing but antagonism, strife, more bitterness and sorrow. If we can understand this fully and hence be free of contradiction, then there can be inward peace, which will bring understanding of each other. The problem is this.
现在我们所说的冲突、矛盾是什么意思？ 为什么我内心有矛盾？ —— 这种不断去作不是自己的斗争。 我就是这个，我想成为那个。 我们内心的这种矛盾是事实，而不是形而上学的二元论。 形而上学在理解‘什么是’方面没有意义。 我们可以讨论，比如说，二元论，它是什么，如果它存在，等等； 但它有什么价值 如果我们不知道我们内心有矛盾，对立的欲望，对立的利益，对立的追求？ 我想成为好人，但我做不到。 必须理解这种矛盾，这种我们内心的对立，因为它制造了冲突； 在冲突中，在斗争中，我们无法独立的创造。 让我们清楚我们所处的状态。 有矛盾，所以必须有斗争；斗争是毁灭，是浪费。 在这种状态下，我们只能产生对抗、冲突、更多的痛苦和悲伤。 如果我们能完全理解这一点，从而没有矛盾，那么就会有内在的和平， 这将带来彼此的理解。 问题就是这个。
Seeing that conflict is destructive, wasteful, why is it that in each of us there is contradiction? To understand that, we must go a little further. Why is there the sense of opposing desires? I do not know if we are aware of it in ourselves - this contradiction, this sense of wanting and not wanting, remembering something and trying to forget it in order to find something new. Just watch it. It is very simple and very normal. It is not something extraordinary. The fact is, there is contradiction. Then why does this contradiction arise?
既然看见了冲突是破坏性的、消耗性的，为什么我们每个人身上都有矛盾呢？ 要理解这一点，我们必须走得更远。 为什么会有对立欲望的感觉？ 我不知道我们自己是否意识到这一点 —— 这种矛盾，这种想要和不想要的感觉， 记住一些东西并试图忘记它，以便于找到新的东西。 只是看着它。这很简单，也很正常。这不是什么了不起的事情。 事实就是，有矛盾。那么，为什么会出现这种矛盾呢？
What do we mean by contradiction? Does it not imply an impermanent state which is being opposed by another impermanent state? I think I have a permanent desire, I posit in myself a permanent desire and another desire arises which contradicts it; this contradiction brings about conflict, which is waste. That is to say there is a constant denial of one desire by another desire, one pursuit overcoming another pursuit. Now, is there such a thing as a permanent desire? Surely, all desire is impermanent - not metaphysically, but actually. I want a job. That is I look to a certain job as a means of happiness; and when I get it, I am dissatisfied. I want to become the manager, then the owner, and so on and on, not only in this world, but in the so-called spiritual world - the teacher becoming the principal, the priest becoming the bishop, the pupil becoming the master.
我们所说的矛盾是什么意思？ 难道它不意味着一个无常的状态正在被另一个无常的状态所反对吗？ 我想我有一个永久的愿望， 我在自己心中假设一个永久的愿望，另一个与之相矛盾的愿望出现了； 这种矛盾带来冲突，也就消耗。 也就是说，一种欲望不断地被另一种欲望所否定，一种追求战胜了另一种追求。 现在，有没有永久的欲望这样的东西？ 当然，所有的欲望都是无常的 —— 不是形而上学的，而是实际上的。 我想要一份工作。 也就是说，我把某份工作看作是快乐的手段；当我得到它时，我不满意。 我想成为经理，然后是老板，等等，不仅在这个世界上， 而且在所谓的灵性世界中 —— 老师想成为校长，神父想成为主教，学生想成为大师。
This constant becoming, arriving at one state after another, brings about contradiction, does it not? Therefore, why not look at life not as one permanent desire but as a series of fleeting desires always in opposition to each other? Hence the mind need not be in a state of contradiction. If I regard life not as a permanent desire but as a series of temporary desires which are constantly changing, then there is no contradiction.
这种不断的成为，到达一个又一个的状态，带来了矛盾，不是吗？ 因此，为什么不把生命不看成一个永恒的欲望，而看成是一系列转瞬即逝的、总是相互对立的欲望呢？ 因此，这颗头脑就不必处于矛盾的状态。 如果我不把生命看成是永恒的欲望，而是一系列不断变化的暂时的欲望， 那么就没有矛盾了。
Contradiction arises only when the mind has a fixed point of desire; that is when the mind does not regard all desire as moving, transient, but seizes upon one desire and makes that into a permanency - only then, when other desires arise, is there contradiction. But all desires are in constant movement, there is no fixation of desire.
只有当头脑有一个固定的欲望点时，矛盾才会产生； 也就是说，当头脑不认为所有的欲望都是移动的、短暂的， 而是抓住一个欲望，把它变成一种永恒。 —— 只有这样，当其他欲望出现时，才会有矛盾。 但所有的欲望都在不断运动，没有欲望的固定。
There is no fixed point in desire; but the mind establishes a fixed point because it treats everything as a means to arrive, to gain; and there must be contradiction, conflict, as long as one is arriving. You want to arrive, you want to succeed, you want to find an ultimate God or truth which will be your permanent satisfaction. Therefore you are not seeking truth, you are not seeking God. You are seeking lasting gratification, and that gratification you clothe with an idea, a respectable-sounding word such as God, truth; but actually we are all seeking gratification, and we place that gratification, that satisfaction, at the highest point, calling it God, and the lowest point is drink. So long as the mind is seeking gratification, there is not much difference between God and drink. Socially, drink may be bad; but the inward desire for gratification, for gain, is even more harmful, is it not? If you really want to find truth, you must be extremely honest, not merely at the verbal level but altogether; you must be extraordinarily clear, and you cannot be clear if you are unwilling to face facts.
欲望没有固定的点； 但是头脑建立了一个固定的点，因为它把一切都当作到达、获得的手段； 只要一个人在到达，就一定有矛盾，冲突。 你想到达，你想成功， 你想找到一个终极的上帝或真理，这将是你永久的满足。 因此，你不是在寻求真理，你不是在寻求上帝。 你正在寻求持久的满足， 我们把那种满足放在一个想法、一个听起来很受人尊敬的词语上，如上帝，真理； 但实际上我们都在寻求满足， 我们把这种满足，那种满足，放在最高点，称之为上帝，最低点是喝酒。 只要这颗头脑在寻求满足，上帝和喝酒就没有太大区别。 在社会上，喝酒可能是不好的；但是内心对满足、对利益的渴望，更有害，不是吗？ 如果你真的想找到真理，你必须非常诚实，不仅仅是在口头层面上，而是完整地； 你必须非常清楚，如果你不愿意面对事实，你就无法清楚。
Now what brings about contradiction in each one of us? Surely it is the desire to become something, is it not? We all want to become something: to become successful in the world and, inwardly, to achieve a result. So long as we think in terms of time, in terms of achievement, in terms of position, there must be contradiction. After all, the mind is the product of time. Thought is based on yesterday, on the past; and so long as thought is functioning within the field of time, thinking in terms of the future, of becoming, gaining, achieving, there must be contradiction, because then we are incapable of facing exactly what is. Only in realizing, in understanding, in being choicelessly aware of what is, is there a possibility of freedom from that disintegrating factor which is contradiction.
现在是什么给我们每个人带来了矛盾呢？ 肯定是渴望成为某个人物，不是吗？ 我们都想成为某种人物：在世界上取得成功，并在内心取得成果。 只要我们用时间、成就、地位来思考， 一定有矛盾。毕竟，头脑是时间的产物。 思想基于昨天，基于过去； 只要思想在时间的领域内运作， 从未来的角度思考，成为、获得、实现，必然存在矛盾， 因为那样我们就无法精确地面对‘什么是’。 只有在意识中，在理解中，无选择地意识到‘什么是’， 才有可能摆脱矛盾，这种崩溃的原因。
Therefore it is essential, is it not?, to understand the whole process of our thinking, for it is there that we find contradiction. Thought itself has become a contradiction because we have not understood the total process of ourselves; and that understanding is possible only when we are fully aware of our thought, not as an observer operating upon his thought, but integrally and without choice - which is extremely arduous. Then only is there the dissolution of that contradiction which is so detrimental, so painful.
因此，它是必不可少的，不是吗？ 理解我们思考的整个过程，因为在那里我们发现矛盾。 思想本身已经成为一种矛盾 因为我们没有理解自己的整个过程； 只有当我们完全意识到我们的思想时，这种理解才有可能， 不是作为一个观察者来操作他的思想， 而是整体上，不作选择 —— 这是极其艰巨的。 只有这样，才能消除这种如此有害、如此痛苦的矛盾。
So long as we are trying to achieve a psychological result, so long as we want inward security, there must be a contradiction in our life. I do not think that most of us are aware of this contradiction; or, if we are, we do not see its real significance. On the contrary, contradiction gives us an impetus to live; the very element of friction makes us feel that we are alive. The effort, the struggle of contradiction, gives us a sense of vitality. That is why we love wars, that is why we enjoy the battle of frustrations.
只要我们努力达到心理上的效果， 只要我们想要内在的安全感，我们的生活中就一定有矛盾。 我认为，我们大多数人都没有意识到这一矛盾；我们没有意识到这一矛盾。 或者，如果我们意识到，我们没有看到它的真正意义。 相反，矛盾给了我们生活的动力； 摩擦的元素让我们觉得自己还活着。 努力，矛盾的斗争，给了我们一种生命力。 这就是为什么我们喜欢战争，这就是为什么我们喜欢挫折之战。
So long as there is the desire to achieve a result, which is the desire to be psychologically secure, there must be a contradiction; and where there is contradiction, there cannot be a quiet mind. Quietness of mind is essential to understand the whole significance of life. Thought can never be tranquil; thought, which is the product of time, can never find that which is timeless, can never know that which is beyond time. The very nature of our thinking is a contradiction, because we are always thinking in terms of the past or of the future; therefore we are never fully cognizant, fully aware of the present.
只要有达到结果的欲望， 这种心理安全感的欲望，一定有矛盾； 哪里有矛盾，就不可能有安静的头脑。 安静的头脑对于理解生命的整个意义至关重要。 思想永远不可能平静； 思想是时间的产物，永远找不到无时间的东西，永远无法知道超越时间的东西。 我们思考的本质是矛盾的， 因为我们总是从过去或未来的角度思考； 因此，我们从来没有完全认识，完全意识到现在。
To be fully aware of the present is an extraordinarily difficult task because the mind is incapable of facing a fact directly without deception. Thought is the product of the past and therefore it can only think in terms of the past or the future; it cannot be completely aware of a fact in the present. So long as thought, which is the product of the past, tries to eliminate contradiction and all the problems that it creates, it is merely pursuing a result, trying to achieve an end, and such thinking only creates more contradiction and hence conflict, misery and confusion in us and, therefore, about us.
充分意识到现在是一项极其困难的任务 因为头脑无法在没有欺骗的情况下直接面对事实。 思想是过去的产物，因此它只能根据过去或未来来思考； 它不可能完全意识到现在的一个事实。 只要思想，这个过去的产物， 试图消除矛盾及其产生的所有问题， 它只是追求一个结果，试图达到一个目的， 而这种想法只会制造更多的矛盾 因而我们内部以及我们内部的冲突、痛苦和困惑。
To be free of contradiction, one must be aware of the present without choice. How can there be choice when you are confronted with a fact? Surely the understanding of the fact is made impossible so long as thought is trying to operate upon the fact in terms of becoming, changing, altering. Therefore self-knowledge is the beginning of understanding; without self-knowledge, contradiction and conflict will continue. To know the whole process, the totality of oneself, does not require any expert, any authority. The pursuit of authority only breeds fear. No expert, no specialist, can show us how to understand the process of the self. One has to study it for oneself.
为了摆脱矛盾，一个人必须意识到现在，而没有选择。 当你面对一个事实时，怎么能有选择？ 当然，对事实的理解是不可能的 只要思想试图以成为、改变、切换来对事实进行操作。 因此，自我认识是理解的开始； 没有自我认识，矛盾和冲突将继续存在。 要认识整个过程，认识自我的整体，不需要任何专家，任何权威。 追求权威只会滋生恐惧。 没有专家，没有专家，可以告诉我们如何理解自我的过程。 一个人必须自己研究它。
You and I can help each other by talking about it, but none can unfold it for us, no specialist, no teacher, can explore it for us. We can be aware of it only in our relationship - in our relationship to things, to property, to people and to ideas. In relationship we shall discover that contradiction arises when action is approximating itself to an idea. The idea is merely the crystallization of thought as a symbol, and the effort to live up to the symbol brings about a contradiction.
你和我可以通过谈论它互相帮助， 但是没有人能为我们展开它，没有专家，没有老师可以为我们探索它。 我们只能在我们的关系中意识它 —— 在我们和事物、财产、人和观念的关系里。 在关系中，我们将发现，当行动接近一个想法时，矛盾就会产生。 这个想法只是思想作为一个符号的结晶， 而努力地活在这个符号里，就带来了矛盾。
Thus, so long as there is a pattern of thought, contradiction will continue; to put an end to the pattern, and so to contradiction, there must be self-knowledge. This understanding of the self is not a process reserved for the few. The self is to be understood in our everyday speech, in the way we think and feel, in the way we look at another. If we can be aware of every thought, of every feeling, from moment to moment, then we shall see that in relationship the ways of the self are understood. Then only is there a possibility of that tranquillity of mind in which alone the ultimate reality can come into being.
因此，只要存在思想模式，矛盾就会继续存在； 为了结束这种模式，因而结束矛盾，必须有自我认识。 这种对自我的理解不是为少数人保留的过程。 自我应该在我们的日常言语中被理解，在我们的思考和感受方式中，在我们看待他人的方式中被理解。 如果我们能意识到每一个念头，每一个感觉，在每时每刻， 然后我们将看到，在关系中，自我的方式被理解了。 只有这样，才有可能实现头脑的宁静，终极的真实才能产生。