WHEN YOU OBSERVE your own mind you are observing not only the so-called upper levels of the mind but also watching the unconscious; you are seeing what the mind actually does, are you not? That is the only way you can investigate. Do not superimpose what it should do, how it should think or act and so on; that would amount to making mere statements.

当你观察你自己的头脑 你不仅在观察所谓的头脑的上层，也在观察无意识； 你看到的是头脑实际上做了什么，你不是吗？ 那就是你可以调查的唯一方法。 不要叠加它应该做什么，它应该如何思考或行动等等； 那相当于仅仅发表声明。

That is if you say the mind should be this or should not be that, then you stop all investigation and all thinking; or, if you quote some high authority, then you equally stop thinking, don't you? If you quote Buddha, Christ or XYZ, there is an end to all pursuit, to all thinking and all investigation. So one has to guard against that. You must put aside all these subtleties of the mind if you would investigate this problem of the self together with me.

也就是说，如果你说这颗头脑‘应该是这个’，或‘不应该是那’， 那么，你就停止了所有的调查和所有的思考； 或者，如果你引用一些高级权威，那么你同样也停止了思考，不是吗？ 如果你引用佛陀、基督或某某大师， 那么所有的追求、所有的思考和所有的探索都走到了尽头。 因此，一个人必须对此保持警惕。 你必须把头脑的所有这些微妙之处放在一边 如果你愿意和我一起研究这位自我的问题。

What is the function of the mind? To find that out, you must know what the mind is actually doing. What does your mind do? It is all a process of thinking, is it not? Otherwise, the mind is not there. So long as the mind is not thinking, consciously or unconsciously, there is no consciousness. We have to find out what the mind that we use in our everyday life, and also the mind of which most of us are unconscious, does in relation to our problems. We must look at the mind as it is and not as it should be.

头脑的功能是什么？ 要找出答案，你必须知道头脑实际上在做什么。你的头脑在做什么？ 它整个就是一个思考过程，不是吗？否则，头脑就不在。 只要头脑不思考，有意识或无意识的，就没有意识。 我们必须找出我们在日常生命中使用的头脑， 以及我们大多数人没有意识到的，与我们问题有关的头脑。 我们必须如实地看到这颗头脑，而不是它应该是的样子。

Now what is mind as it is functioning? It is actually a process of isolation, is it not? Fundamentally that is what the process of thought is. It is thinking in an isolated form, yet remaining collective. When you observe your own thinking, you will see it is an isolated, fragmentary process. You are thinking according to your reactions, the reactions of your memory of your experience, of your knowledge, of your belief. You are reacting to all that, aren't you?

现在，当头脑在运作时，它是什么？ 它实际上是一个隔离的过程，不是吗？ 从根本上说，这就是思想的过程。 它以一种隔离的形式思考，尽管它是全体的一部分。 当你观察你自己的思考时，你会发现这是一个隔离的、碎片化的过程。 你根据你自己的反应思考， 你对你的体验、你的知识、你的信仰的回忆而产生反应。 你正在对这一切做出反应，你不是吗？

If I say that there must be a fundamental revolution, you immediately react. You will object to that word `revolution' if you have got good investments, spiritual or otherwise. So your reaction is dependent on your knowledge, on your belief, on your experience. That is an obvious fact. There are various forms of reaction. You say "I must be brotherly", "I must co-operate", "I must be friendly", `'I must be kind", and so on. What are these? These are all reactions; but the fundamental reaction of thinking is a process of isolation.

如果我说必须有一场根本性的革命，你会立即做出反应。 如果你得到了很好的投资，无论是精神上的还是其他的，你都会反对“革命”这个词。 所以你的反应取决于你的知识，取决于你的信仰，取决于你的体验。 这是显而易见的事实。 有各种形式的反应。 你说“我必须有情谊”，“我必须合作”，“我必须友好”，“我必须善良”，等等。 那些是什么？ 那些都是反应；但思考的基础反应是一个隔离的过程。

You are watching the process of your own mind, each one of you, which means watching your own action, belief, knowledge, experience. All these give security, do they not? They give security, give strength to the process of thinking. That process only strengthens the `me', the mind, the self - whether you call that self high or low.

你正在观察你自己头脑的过程，你们每个人， 这意味着观察你自己的行动、信仰、知识和体验。 所有这些都提供了安全感，不是吗？ 它们给人安全感，给思考过程带来了动力。 这个过程只会加强“我”，这颗头脑，这位自我 —— 无论你称那个自我为高级的还是低等的。

All our religions, all our social sanctions, all our laws are for the support of the individual, the individual self, the separative action; and in opposition to that there is the totalitarian state. If you go deeper into the unconscious, there too it is the same process that is at work. There, we are the collective influenced by the environment, by the climate, by the society, by the father, the mother, the grandfather. There again is the desire to assert, to dominate as an individual, as the me.

我们所有的宗教，我们所有的社会制裁， 我们所有的法律都是为了支持个性，个性化的自我，这种分裂行为； 与此相反的是极权主义国家。 如果你深入到无意识中，它也是以同样的过程在运作。 在那里，我们是受环境、气候、社会、父亲、母亲、祖父影响的群体。 也有这种欲望：这位我作为个人，去审判、统治。

Is not the function of the mind, as we know it and as we function daily, a process of isolation? Aren't you seeking individual salvation? You are going to be somebody in the future; or in this very life you are going to be a great man, a great writer. Our whole tendency is to be separated. Can the mind do anything else but that?

这颗头脑的功能，我们知道它，如同我们每天的运转，难道不是一个隔离的过程吗？ 你不是在寻求个人的救赎吗？ 你将来会成为某个人；或者，在这一生中，你将成为一个伟大的人，一个伟大的作家。 我们的整个趋势是分裂。 除了那么做，头脑还能做什么事情？

Is it possible for the mind not to think separatively, in a self-enclosed manner, fragmentarily? That is impossible. So we worship the mind; the mind is extraordinarily important. Don't you know, the moment you are a little bit cunning, a little bit alert, and have a little accumulated information and knowledge, how important you become in society? You know how you worship those who are intellectually superior, the lawyers, the professors, the orators, the great writers, the explainers and the expounders! You have cultivated the intellect and the mind.

头脑有没有可能不分离地、不以自我封闭、碎片化的方式去思考？ 那是不可能的。所以我们崇拜这颗头脑；头脑是超级重要的。 你不知道吗， 在那一刻，你有点狡猾，有点警觉， 并积累了一点信息和知识，你在社会中变得多么重要？ 你知道你如何崇拜那些智力优越的人， 律师、教授、演说家、伟大的作家、解释者和揭露者！ 你已经培养处了智力和这颗头脑。

The function of the mind is to be separated; otherwise your mind is not there. Having cultivated this process for centuries we find we cannot co-operate; we can only be urged, compelled, driven by authority, fear, either economic or religious. If that is the actual state, not only consciously but also at the deeper levels, in our motives, our intentions, our pursuits, how can there be co-operation? How can there be intelligent coming together to do something? As that is almost impossible, religions and organized social parties force the individual to certain forms of discipline. Discipline then becomes imperative if we want to come together, to do things together.

头脑的作用就是去割裂；否则你的头脑就不存在了。 几个世纪以来，我们一直在培养这个过程，我们发现我们无法合作； 我们只能被权威、恐惧所催促、强迫、驱使，无论是在经济上还是在宗教上。 如果这是真实的状态， 不仅在意识上，而且在更深层，在我们的动机，我们的意图，我们的追求中， 怎么能合作？ 怎么能让聪明的人们聚在一起做某些事情？ 由于那几乎是不可能的， 宗教和有组织的社会政党迫使个人接受某些形式的纪律。 因此，如果我们想走到一起，一起做事，纪律就变得势在必行。

Until we understand how to transcend this separative thinking, this process of giving emphasis to the `me' and the `mine', whether in the collective form or in individual form, we shall not have peace; we shall have constant conflict and wars. Our problem is how to bring an end to the separative process of thought. Can thought ever destroy the self, thought being the process of verbalization and of reaction?

直到我们理解如何超越这种分裂的思考， 这个强调“我”和“我的”的过程， 无论是集体形式还是个人形式，我们都不会有和平； 我们将不断发生冲突和战争。 我们的问题是如何结束思想的分裂过程。 思想能摧毁这位自我吗，思想这种语言化和反应的过程？

Thought is nothing else but reaction; thought is not creative. Can such thought put an end to itself? That is what we are trying to find out. When I think along these lines: "I must discipline", "I must think more properly", "I must be this or that", thought is compelling itself, urging itself, disciplining itself to be something or not to be something. Is that not a process of isolation? It is therefore not that integrated intelligence which functions as a whole, from which alone there can be co-operation.

思想只不过是反应；思想是没有创造性的。 那种思想能结束它自己吗？ 那就是我们试图找出的。 当我沿着这些思路思考时：“我必须守规矩”，“我必须更正确地思考”，“我必须是这个或那个”， 思想在强迫它自己，敦促它自己，约束它自己成为某种人物或不成为某种人物。 这难道不是一个隔离的过程吗？ 因此，它不是那种综合性的智慧，那种能发挥整体作用的，从而能合作的。

How are you to come to the end of thought? Or rather how is thought, which is isolated, fragmentary and partial, to come to an end? How do you set about it? Will your so-called discipline destroy it? Obviously, you have not succeeded all these long years, otherwise you would not be here. Please examine the disciplining process, which is solely a thought process, in which there is subjection, repression, control, domination - all affecting the unconscious, which asserts itself later as you grow older. Having tried for such a long time to no purpose, you must have found that discipline is obviously not the process to destroy the self.

你如何遇见思想的尽头？ 或者更确切地说，隔离的、零碎的和片面的思想如何走到尽头？ 你是如何着手它？你所谓的纪律会毁灭它吗？ 显然，你这么长时间都没有成功，否则你就不会在这里。 请检查纪律过程，这仅仅是一个思想过程， 其中有臣服、压制、控制、统治 —— 所有这些都会影响无意识，随着年龄的增长，它会继续主张。 尝试了这么长时间都没有头绪， 你必定发现，纪律显然不是摧毁自我的过程。

The self cannot be destroyed through discipline, because discipline is a process of strengthening the self. Yet all your religions support it; all your meditations, your assertions are based on this. Will knowledge destroy the self? Will belief destroy it? In other words, will anything that we are at present doing, any of the activities in which we are at present engaged in order to get at the root of the self, will any of that succeed? Is not all this a fundamental waste in a thought process which is a process of isolation, of reaction? What do you do when you realize fundamentally or deeply that thought cannot end itself?

自我不能通过戒律被摧毁，因为戒律是一个强化自我的过程。 然而你们所有的宗教都在支持它； 你所有的冥想，你的主张都是基于此。 知识会摧毁自我吗？信仰会摧毁它吗？ 换句话说，我们目前正在做的任何事情， 我们目前从事的，以找到自我根源所在的任何活动， 会成功吗？ 这一切难道不是在浪费吗，不就是一种思想过程，一种隔离和反应的过程吗？ 当你从根本上或深刻地意识到思想不能终结它自己时，你怎么做？

What happens? Watch yourself. When you are fully aware of this fact, what happens? You understand that any reaction is conditioned and that, through conditioning, there can be no freedom either at the beginning or at the end - and freedom is always at the beginning and not at the end.

在发生什么？注意你自己。 当你完全意识到这个事实时，在发生什么？ 你理解到任何反应都是受限的， 通过限制，无论是在开始还是结尾，都不可能有自由 —— 自由总是在一开始而不是结尾。

When you realize that any reaction is a form of conditioning and therefore gives continuity to the self in different ways, what actually takes place? You must be very clear in this matter. Belief, knowledge, discipline, experience, the whole process of achieving a result or an end, ambition, becoming something in this life or in a future life - all these are a process of isolation, a process which brings destruction, misery, wars, from which there is no escape through collective action, however much you may be threatened with concentration camps and all the rest of it. Are you aware of that fact?

当你意识到任何反应都是一种条件反射时 因此以不同的方式赋予了自我以延续性，实际上发生了什么？ 在这件事上，你必须非常清楚。 信仰，知识，纪律，体验，获取成果、目的、雄心， 在今生或来世的成为某种人物 —— 所有这些都是一个隔离的过程，一种带来毁灭、苦难、战争的过程， 通过集体行动无法逃脱， 无论你是否有可能受到集中营和其他所有集中营的威胁。 你可意识到这个事实？

What is the state of the mind which says "It is so", "That is my problem", "That is exactly where I am", "I see what knowledge and discipline can do, what ambition does"? Surely, if you see all that, there is already a different process at work. We see the ways of the intellect but we do not see the way of love. The way of love is not to be found through the intellect. The intellect, with all its ramifications, with all its desires, ambitions, pursuits, must come to an end for love to come into existence.

这位说“它就是如此”，“那是我的问题”，“那正是我所处的地方” “我看到知识和纪律能做什么，野心在做什么” 的头脑，是什么状态？ 当然，如果你看到所有这些，已经有一个不同的过程在起作用。 我们看到了智力的方式，但我们看不到爱的方式。 爱的方式不是通过智力找到的。 智力，连同它的所有分支，它的所有欲望、野心、追求， 必须结束，爱才能存在。

Don't you know that when you love, you co-operate, you are not thinking of yourself? That is the highest form of intelligence - not when you love as a superior entity or when you are in a good position, which is nothing but fear. When your vested interests are there, there can be no love; there is only the process of exploitation, born of fear. So love can come into being only when the mind is not there. Therefore you must understand the whole process of the mind, the function of the mind.

难道你不知道，当你爱的时候，你合作的时候，你没有想你自己？ 那是最高形式的智力 —— 不是当你作为一个优越的实体去爱，或者当你处于一个好的位置时，那只不过是恐惧。 当你的既得利益在那里时，就不可能有爱； 只有源于恐惧的剥削过程。 因此，只有当头脑不存在时，爱才能产生。 因此，你必须理解头脑的整个过程，头脑的功能。

It is only when we know how to love each other that there can be co-operation, that there can be intelligent functioning, a coming together over any question. Only then is it possible to find out what God is, what truth is. Now, we are trying to find truth through intellect, through imitation - which is idolatry. Only when you discard completely, through understanding, the whole structure of the self, can that which is eternal, timeless, immeasurable, come into being. You cannot go to it; it comes to you.

只有懂得彼此相爱，才能有合作， 可以有智能功能，在任何问题上走到一起。 只有这样，才有可能找出上帝是什么，真理是什么。 现在，我们正试图通过智力，通过模仿来寻找真理 —— 也就是偶像崇拜。 只有当你通过理解完全抛弃自我的整个结构时， 永恒的、无时间的、不可估量的，才能产生。 你不能去它；它来见你。

I WOULD LIKE TO discuss or consider the question of self-deception, the delusions that the mind indulges in and imposes upon itself and upon others. That is a very serious matter, especially in a crisis of the kind which the world is facing. But in order to understand this whole problem of self-deception we must follow it not merely at the verbal level but intrinsically, fundamentally, deeply. We are too easily satisfied with words and counter-words; we are worldlywise; and, being worldly-wise, all that we can do is to hope that something will happen.

我想讨论或考虑自欺的问题， 头脑沉溺于错觉中，并强加给它自己和他人。 这是一个非常严重的问题，特别是在这个世界所面临的危机中。 但是为了完整的理解这个自欺问题 我们不仅要在口头上遵循它，而且必须内在的、根本的、深层地跟随它。 我们太容易满足于言语和非言语； 我们是世俗的； 而且，作为世俗的聪明，我们所能做的就是希望会发生某些事情。

We see that the explanation of war does not stop war; there are innumerable historians, theologians and religious people explaining war and how it comes into being but wars still go on, perhaps more destructive than ever. Those of us who are really earnest must go beyond the word, must seek this fundamental revolution within ourselves. That is the only remedy which can bring about a lasting, fundamental redemption of mankind.

我们看到，对战争的解释并没有阻止战争； 有无数的历史学家、神学家和宗教人士解释战争 以及它是如何形成的，但战争仍在继续，也许比以往任何时候都更具毁灭性。 我们这些真正严肃的人必须超越言语，必须在我们自己内部寻求这场根本性的革命。 这是能够给人类带来持久的、根本救赎的唯一补救办法。

Similarly, when we are discussing this kind of self-deception, I think we should guard against any superficial explanations and rejoinders; we should, if I may suggest it, not merely listen to a speaker but follow the problem as we know it in our daily life; that is we should watch ourselves in thinking and in action, watch how we affect others and how we proceed to act from ourselves.

同样，当我们讨论这种自欺时， 我认为我们应该警惕任何肤浅的解释和反驳； 我们应该这样做，如果我可以建议的话， 不仅仅是听讲话者，而是跟随我们日常生活中的这些问题； 那就是我们应该在思想和行动中观察我们自己， 观察我们如何影响他人，以及我们如何从我们自己身上采取行动。

What is the reason, the basis, for self-deception? How many of us are actually aware that we are deceiving ourselves? Before we can answer the question "What is self-deception and how does it arise?", must we not be aware that we are deceiving ourselves? Do we know that we are deceiving ourselves? What do we mean by this deception?

自欺的原因、依据是什么？ 我们中有多少人真正意识到我们在欺骗自己？ 在我们回答“什么是自欺，它如何产生？”这个问题之前， 难道我们没有意识到我们在欺骗自己吗？ 我们知道我们在欺骗自己吗？ 我们说的这种欺骗是什么意思？

I think it is very important, because the more we deceive ourselves the greater is the strength in the deception; for it gives us a certain vitality, a certain energy, a certain capacity which entails the imposing of our deception on others. So gradually we are not only imposing deception on ourselves but on others. It is an interacting process of self-deception. Are we aware of this process? We think we are capable of thinking very clearly, purposefully and directly; and are we aware that, in this process of thinking, there is self-deception?

我认为这非常重要， 因为我们越是欺骗自己，欺骗的力量就越大； 因为它给了我们一定的活力，某种能量，某种能力， 使我们的欺骗强加于他人。 因此，渐渐地，我们不仅将欺骗强加给我们自己，而且强加给他人。 这是一个自我欺骗的相互作用过程。 我们是否意识到这个过程？ 我们认为我们能够非常清晰、有目的地和直接地思考； 我们是否意识到，在这个思考过程中，存在着自欺？

Is not thought itself a process of search, a seeking of justification, of security, of self-protection, a desire to be well thought of, a desire to have position, prestige and power? Is not this desire to be, politically, or religio-sociologically, the very cause of self-deception?

难道思想本身不是 一个寻找的过程，一个寻求正当性、安全感、自我保护、 渴望深思熟虑，渴望拥有地位、声望和权力的过程吗？ 这种在政治上或宗教社会上的欲望，难道不是自我欺骗的原因吗？

The moment I want something other than the purely materialistic necessities, do I not produce, do I not bring about, a state which easily accepts? Take, for example, this: many of us are interested to know what happens after death; the older we are, the more interested we are. We want to know the truth of it. How shall we find it? Certainly not by reading nor through the different explanations.

一旦我想要纯粹的物质必需品之外的东西， 我难道没有产生出，没有带来一种易于接受的状态吗？ 举个例子：我们中的许多人都想知道死后会发生什么； 我们年龄越大，我们就越感兴趣。 我们想知道它的真相。 我们该如何找到它？当然不是通过阅读，也不是通过各种不同的解释。

How will you find it out? First, you must purge your mind completely of every factor that is in the way - every hope, every desire to continue, every desire to find out what is on that other side. Because the mind is constantly seeking security, it has the desire to continue and hopes for a means of fulfilment, for a future existence.

你怎么发现它？ 首先，你必须彻底清除你头脑中的每一个阻碍因素。 —— 每一个希望，每一个延续的欲望，每一个想要找出彼岸是什么的欲望。 因为这颗头脑在不断寻求安全感， 它渴望延续下去，并希望有一种成就的手段，一种未来的存在。

Such a mind, though it is seeking the truth of life after death, reincarnation or whatever it is, is incapable of discovering that truth, is it not? What is important is not whether reincarnation is true or not but how the mind seeks justification, through self-deception, of a fact which may or may not be. What is important is the approach to the problem, with what motivation, with what urge, with what desire you come to it. The seeker is always imposing this deception upon himself; no one can impose it upon him; he himself does it. We create deception and then we become slaves to it.

这样的头脑，虽然在寻求死后、轮回或其它之类的生命的真理， 没有能力去发现那个真理，不是吗？ 重要的不是轮回的真假， 而是头脑如何通过自我欺骗来寻求一个事实的正当性。 重要的是对这个问题的着手方式 —— 在靠近问题的时候，带有什么样的动机，什么样的冲动，什么样的欲望。 寻求者总是把这种欺骗强加给它自己； 没有人可以把它强加给他；他在自作自受。 我们制造欺骗，然后我们成为它的奴隶。

The fundamental factor of self-deception is this constant desire to be something in this world and in the world hereafter. We know the result of wanting to be something in this world; it is utter confusion, where each is competing with the other, each is destroying the other in the name of peace; you know the whole game we play with each other, which is an extraordinary form of self-deception. Similarly, we want security in the other world, a position.

自我欺骗的根本因素是 想要在现世和来世，成为某个人物的持续性欲望。 我们知道想要成为这个世界上的某种人物的结果； 它是完全的混乱， 每个人都相互竞争，每个人都打着和平的名义摧毁别人； 你知道我们互相玩的整个游戏，这是一种非同寻常的自我欺骗形式。 同样，我们想要另一个世界的安全和地位。

So we begin to deceive ourselves the moment there is this urge to be, to become or to achieve. That is a very difficult thing for the mind to be free from. That is one of the basic problems of our life. Is it possible to live in this world and be nothing? Then only is there freedom from all deception, because then only is the mind not seeking a result, the mind is not seeking a satisfactory answer, the mind is not seeking any form of justification, the mind is not seeking security in any form, in any relationship. That takes place only when the mind realizes the possibilities and subtleties of deception and therefore, with understanding, abandons every form of justification, security - which means the mind is capable, then, of being completely nothing. Is that possible?

因此，当我们有这种占据、成为或获取的冲动的那一刻，我们就开始欺骗自己。 对于头脑来说，那是一件非常困难的事情。 那是我们生命中的基本问题之一。 有没有可能活在这个世界上，而不占据任何东西？ 只有这样，才能摆脱一切欺骗， 因为只有这样，头脑才不寻求结果， 这颗头脑不去寻求一个满意的答案， 这颗头脑不去寻求任何形式的正义， 这颗头脑不在任何形式、任何关系中寻求安全感。 只有当头脑意识到欺骗的可能性和微妙之处时，才会发生这种情况。 因此，有了理解，扔下各种形式的辩护、安全 —— 这意味着头脑有能力应对，那么，完全处于什么都没有的状态。 那可能吗？

So long as we deceive ourselves in any form, there can be no love. So long as the mind is capable of creating and imposing upon itself a delusion, it obviously separates itself from collective or integrated understanding. That is one of our difficulties; we do not know how to co-operate. All that we know is that we try to work together towards an end which both of us bring into being. There can be co-operation only when you and I have no common aim created by thought. What is important to realize is that co-operation is only possible when you and I do not desire to be anything. When you and I desire to be something, then belief and all the rest of it become necessary, a self-projected Utopia is necessary. But if you and I are anonymously creating, without any self-deception, without any barriers of belief and knowledge, without a desire to be secure, then there is true co-operation.

只要我们以任何形式欺骗我们自己，就不可能有爱。 只要这颗头脑能够制造并强加给它自己一种错觉， 它显然将自己与集体或综合性的理解分离了。 那是我们的困难之一；我们不知道如何合作。 我们所知道的是，我们试图共同努力，以实现我们双方达成的目标。 只有当你和我没有用思想创造出共同的目标时，才能有合作。 重要的是要认识到，只有当你和我不想成为任何人物时， 合作才是可能的。 当你和我渴望成为某种人物时， 那么，信仰和所有其他的东西都变得必要，一个自我投射的乌托邦是必要的。 但是，如果你和我在无名地创造， 没有任何自欺，没有任何信仰和知识的障碍，没有对安全感的欲望， 那么，这就是真正的合作。

Is it possible for us to co-operate, for us to be together without an end in view? Can you and I work together without seeking a result? Surely that is true co-operation, is it not? If you and I think out, work out, plan out a result and we are working together towards that result, then what is the process involved?

我们是否有可能合作，我们是否能在一起而没有一个愿景上的目标？ 你和我能不求结果地一起工作吗？ 这当然就是真正的合作，不是吗？ 如果你和我一起思考，锻炼，计划一个结果，然后我们共同努力去实现这个结果， 那么，其中涉及到哪些过程？

Our thoughts, our intellectual minds, are of course meeting; but emotionally, the whole being may be resisting it, which brings about deception, which brings about conflict between you and me. It is an obvious and observable fact in our everyday life. You and I agree to do a certain piece of work intellectually but unconsciously, deeply, you and I are at battle with each other. I want a result to my satisfaction; I want to dominate; I want my name to be ahead of yours, though I am said to be working with you. So we both, who are creators of that plan, are really opposing each other, even though outwardly you and I agree as to the plan.

我们的思想，我们理智的头脑，当然是相遇了； 但在情感上，整个人可能会抵制它，从而带来欺骗， 这引发出你我之间的冲突。 这是我们日常生活中显而易见的、可观察到的事实。 你和我同意在理智上做某个工作 但无意识地，深深地，你和我在互相战斗。 我想要一个令我满意的结果；我想去支配； 我希望我的名字排在你前面，尽管我说我在与你一起工作。 所以我们俩，作为这个计划的创造者， 在真实地对抗彼此，尽管表面上你和我同意这个计划。

Is it not important to find out whether you and I can co-operate, commune, live together in a world where you and I are as nothing; whether we are able really and truly to co-operate not at the superficial level but fundamentally? That is one of our greatest problems, perhaps the greatest. I identify myself with an object and you identify yourself with the same object; both of us are interested in it; both of us are intending to bring it about.

找出它难道不重要吗 —— 你我是否可以合作，交流，共同生活在一个没有你我之分的世界里； 我们是否能够真正地合作，而不是在表面，而是从根本上合作？ 这是我们最大的问题之一，也许是最大的问题。 我用一个人物来认同我自己，你用同一个人物来认同你自己； 我们俩都对它感兴趣；我们俩都打算实现它。

Surely this process of thinking is very superficial, because through identification we bring about separation - which is so obvious in our everyday life. You are a Hindu and I a Catholic; we both preach brotherhood, and we are at each other's throats. Why? That is one of our problems, is it not? Unconsciously and deeply, you have your beliefs and I have mine. By talking about brotherhood, we have not solved the whole problem of beliefs but have only theoretically and intellectually agreed that this should be so; inwardly and deeply, we are against each other.

当然，这种思考是非常肤浅的， 因为通过认同，我们带来了分离 —— 这在我们的日常生活中是如此明显。 你是印度教徒，我是天主教徒；我们都宣扬兄弟情谊，我们互相扼杀。 为什么？这是我们的问题之一，不是吗？ 不知不觉地，幽暗地，你有你的信仰，我有我的信仰。 通过谈论兄弟情谊，我们并没有解决整个信仰问题 却只是在理论上和智力上同意应该如此； 而在内心和深处，我们彼此对立。

Until we dissolve those barriers which are a self-deception which give us a certain vitality, there can be no co-operation between you and me. Through identification with a group, with a particular idea, with a particular country, we can never bring about co-operation.

除非我们消除这些障碍，这些源于自我欺骗，赋予我们一定的活力的障碍， 否则，你我之间不可能合作。 通过认同一个群体，一个特定的想法，一个特定的国家， 我们永远无法实现合作。

Belief does not bring about co-operation; on the contrary, it divides. We see how one political party is against another, each believing in a certain way of dealing with economic problems, and so they are all at war with one another. They are not resolved in solving, for instance, the problem of starvation. They are concerned with the theories which are going to solve that problem. They are not actually concerned with the problem itself but with the method by which the problem will be solved. Therefore there must be contention between the two, because they are concerned with the idea and not with the problem. Similarly, religious people are against each other, though verbally they say they have all one life, one God; you know all that. Inwardly their beliefs, their opinions, their experiences are destroying them and are keeping them separate.

信仰不会带来合作；相反，它分裂。 我们看到一个政党如何反对另一个政党， 每个人都相信某种处理经济问题的方式，所以他们都在相互交战。 例如，在解决饥饿问题时，这些问题没有得到解决。 他们关心的是将要解决这个问题的理论。 他们实际上并不关心问题本身，而是解决问题的方法。 因此，两者之间必然存在争议， 因为他们关心的是想法而不是问题。 同样，宗教人士也相互反对， 虽然口头上他们说他们只有一个生命，一个上帝；你知道那一切。 他们的内在信仰，他们的观点，他们的体验正在毁灭他们，并使他们保持分裂。

Experience becomes a dividing factor in our human relationship; experience is a way of deception. If I have experienced something, I cling to it, I do not go into the whole problem of the process of experiencing but, because I have experienced, that is sufficient and I cling to it; thereby I impose, through that experience, self-deception.

体验成为我们人际关系中的分界因素；体验是一种欺骗方式。 如果我体验过某件事，我会执着于它， 我没有进入体验过程的整个问题之中，可是， 因为我体验过，那就足够了，我执着于它； 因此，我通过这种体验强化了自我欺骗。

Our difficulty is that each of us is so identified with a particular belief, with a particular form or method of bringing about happiness, economic adjustment, that our mind is captured by that and we are incapable of going deeper into the problem; therefore we desire to remain aloof individually in our particular ways, beliefs and experiences. Until we dissolve them, through understanding - not only at the superficial level, but at the deeper level also - there can be no peace in the world. That is why it is important for those who are really serious, to understand this whole problem - the desire to become, to achieve, to gain - not only at the superficial level but fundamentally and deeply; otherwise there can be no peace in the world.

我们的困难在于，我们每个人都如此认同一种特定的信仰， 以特定形式或方法带来快乐，经济上的调整， 我们的头脑被它所俘虏，我们无法更深入地研究问题； 因此，我们希望以我们特定的方式、信仰和体验保持个人的冷漠。 直到我们通过理解溶解它们 —— 不仅在表面，而且在更深层 —— 世界上就不可能有和平。 这就是为什么它是如此重要，对于那些真正严肃的人，理解这整个 —— 想要成为、实现、获得的欲望 —— 不仅在表面上，而且在根本和深刻的层面上； 否则，世界就不会有和平。

Truth is not something to be gained. Love cannot come to those who have a desire to hold on to it, or who like to become identified with it. Surely such things come when the mind does not seek, when the mind is completely quiet, no longer creating movements and beliefs upon which it can depend, or from which it derives a certain strength, which is an indication of self-deception. It is only when the mind understands this whole process of desire that it can be still. Only then is the mind not in movement to be or not to be; then only is there the possibility of a state in which there is no deception of any kind.

真理不是可以得到的。 爱不能降临到那些想要抓住它的人身上， 或者喜欢与它相认同的人身上。 当然，当头脑不寻求时，这样的事情就会到来， 当头脑完全安静，不再创造它可以依赖的运动和信仰， 或者想从中获得某种力量，这是自欺的表现。 只有当头脑理解了整个欲望的过程时，它才能静止。 只有这样，这颗头脑才不进入这种占有或不再占有的运动； 唯有如此，才可能出现一种没有任何形式的欺骗的状态。

MOST OF US, I think, are aware that every form of persuasion, every kind of inducement, has been offered us to resist self-centred activities. Religions, through promises, through fear of hell, through every form of condemnation have tried in different ways to dissuade man from this constant activity that is born from the centre of the `me'. These having failed, political organizations have taken over. There again, persuasion; there again the ultimate utopian hope. Every form of legislation from the very limited to the extreme, including concentration camps, has been used and enforced against any form of resistance. Yet we go on in our self-centred activity, which is the only kind of action we seem to know. If we think about it at all, we try to modify; if we are aware of it, we try to change the course of it; but fundamentally, deeply, there is no transformation, there is no radical cessation of that activity. The thoughtful are aware of this; they are also aware that when that activity from the centre ceases, only then can there be happiness. Most of us take it for granted that self-centred activity is natural and that the consequential action, which is inevitable, can only be modified, shaped and controlled. Now those who are a little more serious, more earnest, not sincere - because sincerity is the way of self-deception - must find out whether, being aware of this extraordinary total process of self-centred activity, one can go beyond.

我想，我们大多数人都知道，每一种形式的劝说，每一种诱惑， 都提供给了我们，去抵制以自我为中心的活动。 宗教，通过承诺，通过对地狱的恐惧，通过各种形式的谴责 他们试图以不同的方式劝阻人这种由“我”为中心而产生的持续性活动。 这些失败后，政治机构开始接管了。 再次，劝说；最终，乌托邦希望再次出现。 从非常有限到极端的各种形式的立法，包括集中营， 已被使用并强制执行以对抗任何形式的抵抗。 然而，我们继续进行以自我为中心的活动，这是我们似乎唯一知道的行动。 如果我们考虑一下，我们会尝试去修正； 如果我们意识到它，我们就会试图改变它的进程； 但在根本上，在深层下，并没有转变，没有彻底停止这种活动。 有思想的人意识到这一点； 他们也意识到，当来自中心的活动停止时，只有那时才能有快乐。 我们大多数人理所当然地认为以自我为中心的活动是自然的 结果行动是不可避免的，只能被修改、塑造和控制。 现在那些更严肃，更认真，不真诚的人 —— 因为真诚是自欺的方式 —— 必须找出，可以意识到这种以自我为中心的活动的非凡的整体过程， 一个人能走出。

To understand what this self-centred activity is, one must obviously examine it, look at it, be aware of the entire process. If one can be aware of it, then there is the possibility of its dissolution; but to be aware of it requires a certain understanding, a certain intention to face the thing as it is and not to interpret, not to modify, not to condemn it. We have to be aware of what we are doing, of all the activity which springs from that self-centred state; we must be conscious of it. One of our primary difficulties is that the moment we are conscious of that activity, we want to shape it, we want to control it, we want to condemn it or we want to modify it, so we are seldom able to look at it directly. When we do, very few of us are capable of knowing what to do.

要理解这种以自我为中心的活动是什么， 显然，一个人必须检查它，观察它，意识到整个过程。 如果一个人能够意识到它，那么它就有解体的可能； 但是要意识它，需要某种理解，某种意图来面对事物的原貌。 而不是解释，不是修改，不是谴责它。 我们必须意识到我们在做什么，意识到从这种以自我为中心的状态中产生的所有活动； 我们必须意识到它。 我们的主要困难之一是，当我们意识到这种活动的那一刻， 我们想塑造它，我们想控制它，我们想谴责它，或者我们想修改它， 所以我们很少能够直接地观看它。 当我们这样做时，我们中很少有人能够知道该做什么。

We realize that self-centred activities are detrimental, are destructive, and that every form of identification - such as with a country, with a particular group, with a particular desire, the search for a result here or hereafter, the glorification of an idea, the pursuit of an example, the pursuit of virtue and so on - is essentially the activity of a self-centred person. All our relationships, with nature, with people, with ideas, are the outcome of that activity. Knowing all this, what is one to do? All such activity must voluntarily come to an end - not self-imposed, not influenced, not guided.

我们意识到以自我为中心的活动是有害的，是破坏性的， 在那里面，每种形式的身份认同 —— 例如与一个国家，与特定群体，与特定的欲望， 在这里或之后寻找一个结果，对一个想法的赞美， 追求榜样，追求美德等等， —— 本质上是一个以自我为中心的人的活动。 我们所有的关系，与自然，与人，与思想的关系，都是这种活动的结果。 认识到这一切，一个人该怎么办？ 所有这些活动都必须自愿地结束 —— 不是自我强加的，不是受影响的，不是被引导的。

Most of us are aware that this self-centred activity creates mischief and chaos but we are only aware of it in certain directions. Either we observe it in others and are ignorant of our own activities or being aware, in relationship with others, of our own self-centred activity we want to transform, we want to find a substitute, we want to go beyond. Before we can deal with it we must know how this process comes into being, must we not? In order to understand something, we must be capable of looking at it; and to look at it we must know its various activities at different levels, conscious as well as unconscious - the conscious directives, and also the self-centred movements of our unconscious motives and intentions.

我们大多数人都知道，这种以自我为中心的活动会造成灾难和混乱。 但我们只是在某些方向上意识到这一点。 要么我们在别人身上观察到它，而对自己的活动一无所知， 要么在与他人的关系中，意识到我们以自我为中心的活动 我们想要转变，我们想要找到替代品，我们想要超越。 在我们处理它之前，我们必须知道这个过程是如何产生的，不是吗？ 为了理解某个东西，我们必须有能力去看它； 要看它，我们必须知道它在不同层次上的各种活动，有意识的和无意识的。 —— 有意识的指令，以及我们无意识的动机和意图。

I am only conscious of this activity of the `me' when I am opposing, when consciousness is thwarted, when the `me' is desirous of achieving a result, am I not? Or I am conscious of that centre when pleasure comes to an end and I want to have more of it; then there is resistance and a purposive shaping of the mind to a particular end which will give me a delight, a satisfaction; I am aware of myself and my activities when I am pursuing virtue consciously. Surely a man who pursues virtue consciously is unvirtuous. Humility cannot be pursued, and that is the beauty of humility.

只有当我反对时，当意识受挫时，当“我”渴望达到一个结果时， 我才会意识到“我”的这种活动，我不是吗？ 或者，当快乐结束时，我意识到了那个中心，我想拥有更多； 然后有阻力 以及有目的地将头脑塑造成一个特定的目的，这将给我一种快乐，一种满足； 当我有意识地追求美德时，我意识到自己和我的活动。 一个有意识地追求美德的人肯定是不道德的。 谦卑是无法追求的，这就是谦卑的美。

This self-centred process is the result of time, is it not? So long as this centre of activity exists in any direction, conscious or unconscious, there is the movement of time and I am conscious of the past and the present in conjunction with the future. The self-centred activity of the `me' is a time process. It is memory that gives continuity to the activity of the centre, which is the `me'. If you watch yourself and are aware of this centre of activity, you will see that it is only the process of time, of memory, of experiencing and translating every experience accord1ng to a memory; you will also see that self-activity is recognition, which is also the process of the mind.

这种以自我为中心的过程是时间的结果，不是吗？ 只要这个活动中心存在于任何方向，有意识的或无意识的， 有时间的流动，我意识到过去和现在与未来相结合。 “我”以自我为中心的活动，就是一个时间过程。 正是记忆把这种延续性赋予了这个活动中心，也就是‘我’。 如果你观察你自己并意识到这个活动中心， 你会看到 它只是时间、记忆、体验和翻译每一种体验的过程； 你也会看到，自我活动是认知，也就是头脑的过程。

Can the mind be free from all this? It may be possible at rare moments; it may happen to most of us when we do an unconscious, unintentional, unpurposive act; but is it possible for the mind ever to be completely free from self-centred activity? That is a very important question to put to ourselves, because in the very putting of it, you will find the answer.

头脑能从这一切中解脱出来吗？ 在极少数情况下可能是可能的； 它可能发生在我们大多数人身上，当我们无意识的、无意的、无目的的行动时； 但是，头脑有可能完全摆脱以自我为中心的活动吗？ 这是一个非常重要的问题，问我们自己， 因为在问它本身，你会找到答案。

If you are aware of the total process of this self-centred activity, fully cognizant of its activities at different levels of your consciousness, then surely you have to ask yourselves if it is possible for that activity to come to an end. Is it possible not to think in terms of time, not to think in terms of what I shall be, what I have been, what I am? For from such thought the whole process of self-centred activity begins; there, also, begins the determination to become, the determination to choose and to avoid, which are all a process of time. We see in that process infinite mischief, misery, confusion, distortion, deterioration.

如果你知道这种以自我为中心的活动的全过程， 充分认识到它在你意识的不同层次上的活动， 那么你们肯定要问你自己，这项活动能不能结束。 有没有可能不思考时间，不去想我将是什么，我曾经是什么，我是什么？ 因为从这种思想开始，以自我为中心的整个活动就开始了； 在那里，也就是， 开始成为的决心，选择和避免的决心，这都是时间的过程。 在这个过程中，我们看到无穷无尽的灾难、痛苦、混乱、扭曲、恶化。

Surely the process of time is not revolutionary. In the process of time there is no transformation; there is only a continuity and no ending, there is nothing but recognition. It is only when you have complete cessation of the time process, of the activity of the self, that there is a revolution, a transformation, the coming into being of the new.

当然，时间过程不是革命性的。 在时间长河中，没有转变； 只有延续性，没有尽头，只有识别。 只有当你完全停止了时间过程，停止了自我的活动， 有一场革命，一场转变，新事物出现。

Being aware of this whole total process of the `me' in its activity, what is the mind to do? It is only with renewal, it is only with revolution - not through evolution, not through the `me' becoming, but through the `me' completely coming to an end - that there is the new. The time process cannot bring the new; time is not the way of creation.

意识到“我”在其活动中的整个过程，头脑做什么？ 只剩下更新，唯有革命 —— 不是通过进化，不是通过“我”去成为， 而是通过“我”彻底地自尽 —— 那样就有新。 时间过程不能带来新；时间不是创造之道。

I do not know if any of you have had a moment of creativity. I am not talking of putting some vision into action; I mean that moment of creation when there is no recognition. At that moment, there is that extraordinary state in which the `me', as an activity through recognition, has ceased. If we are aware, we shall see that in that state there is no experiencer who remembers, translates, recognizes and then identifies; there is no thought process, which is of time. In that state of creation, of creativity of the new, which is timeless, there is no action of the `me' at all.

我不知道你们中是否有人有过创造力的时刻。 我不是在谈论将某些愿景付诸行动； 我的意思是无法识别出的创造时刻。 在那一刻， 有一种非凡的状态，那时，作为一种通过认知的活动‘我’已经消停了。 如果我们意识到，我们将在那种状态下看到 没有一个体验者在回忆、翻译、识别和认同； 没有思考过程，也就是时间。 在那种创造的状态中，在新的创造中，是无时间的，根本没有“我”的行为。

Our question surely is: Is it possible for the mind to be in that state, not momentarily, not at rare moments, but - I would rather not use the words `everlasting' or `for ever', because that would imply time - but to be in that state without regard to time?

我们的问题肯定是： 这颗头脑有没有可能处于那种状态，不是暂时的，不是在极少数的时刻，而是 —— 我宁愿不使用“永恒”或“永远”这两个词， 因为这意味着时间 —— 而是处于那种与时间无关的状态？

Surely that is an important discovery to be made by each one of us, because that is the door to love; all other doors are activities of the self Where there is action of the self, there is no love. Love is not of time. You cannot practise love. If you do, then it is a self-conscious activity of the `me' which hopes through loving to gain a result.

当然，这是我们每个人要做出的重要发现， 因为那是爱的门； 所有其他的门都是自我的活动，哪里有自我的行动，哪里就没有爱。 爱不是时间。你无法实践爱。 如果你这样做， 那么它是“我”的一种自我意识的活动，希望通过爱来获得一种结果。

Love is not of time; you cannot come upon it through any conscious effort, through any discipline, through identification, which is all of the process of time. The mind, knowing only the process of time, cannot recognize love. Love is the only thing that is eternally new. Since most of us have cultivated the mind, which is the result of time, we do not know what love is.

爱不属于时间； 你无法通过任何有意识的努力，通过任何纪律，通过认同来达到它， 那些都是时间的过程。 头脑只知道时间的过程，无法认识爱。 爱是唯一永恒的新。 由于我们大多数人都培养了头脑，这种时间的产物，我们不知道什么是爱。

We talk about love; we say we love people, that we love our children, our wife, our neighbour, that we love nature; but the moment we are conscious that we love, self-activity has come into being; therefore it ceases to be love.

我们谈论爱； 我们说我们爱人，我们爱我们的孩子，我们的妻子，我们的邻居，我们爱大自然； 但是，当我们意识到我们爱的那一刻，自我活动就出现了； 因此，它不再是爱。

This total process of the mind is to be understood only through relationship - relationship with nature, with people, with our own projections, with everything about us. Life is nothing but relationship. Though we may attempt to isolate ourselves from relationship, we cannot exist without it. Though relationship is painful we cannot run away, by means of isolation, by becoming a hermit and so on. All these methods are indications of the activity of the self.

头脑的这一整个过程只能通过关系来理解。 —— 与自然、与人、与我们自己的投射、与关于我们的一切的关系。 生命只不过是关系。 虽然我们可能试图将自己与关系隔离开来，但如果没有它，我们就无法存在。 虽然关系是痛苦的，但我们不能通过隔离，通过成为隐士等等来逃避。 所有这些方法都是自我活动的指示灯。

Seeing this whole picture, being aware of the whole process of time as consciousness, without any choice, without any determined, purposive intention, without the desire for any result, you will see that this process of time comes to an end voluntarily - not induced, not as a result of desire. It is only when that process comes to an end that love is, which is eternally new.

看到这整个画面，意识到时间作为意识的整个过程， 没有任何选择，没有任何坚定的、有目的的意图，没有任何结果的渴望， 你会看到这个过程是自愿结束的 —— 不是诱导的，不是欲望的结果。 只有当这个过程走到尽头时，爱才在，这永恒的新。

We do not have to seek truth. Truth is not something far away. It is the truth about the mind, truth about its activities from moment to moment. If we are aware of this moment-to-moment truth, of this whole process of time, that awareness releases consciousness or the energy which is intelligence, love. So long as the mind uses consciousness as self-activity, time comes into being with all its miseries, with all its conflicts, with all its mischief, its purposive deceptions; and it is only when the mind, understanding this total process, ceases, that love can be.

我们不必寻求真理。 真理并不遥远。 真理是关于这颗头脑，是它每时每刻的活动。 如果我们意识到这个每时每刻的真理，这整个时间过程， 这种意识释放意识或能量，也就是智慧，爱。 只要头脑使用意识作为自我活动， 时间携带着它所有的痛苦，它所有的冲突，它所有的灾难，它目的性的欺骗而到来； 只有当头脑理解这整个过程，消亡了，爱才能活。

I WOULD LIKE TO TALK a little about what is time, because I think the enrichment, the beauty and significance of that which is timeless, of that which is true, can be experienced only when we understand the whole process of time. After all, we are seeking, each in his own way, a sense of happiness, of enrichment. Surely a life that has significance, the riches of true happiness, is not of time. Like love, such a life is timeless; and to understand that which is timeless, we must not approach it through time but rather understand time.

我想谈谈什么是时间， 因为我认为那无时间的，那真实的富饶、美丽和意义， 只有当我们理解了时间的整个过程时，才能被体验。 毕竟，我们每个人都在以自己的方式寻求一种快乐感，一种充实感。 当然，有意义的生命，这种真正快乐的风韵，不属于时间。 就像爱一样，这样的生命是无时间的； 要理解那无时间的，我们不能通过时间来接近它，而是去理解时间。

We must not utilize time as a means of attaining, realizing, apprehending the timeless. That is what we are doing most of our lives: spending time in trying to grasp that which is timeless, so it is important to understand what we mean by time, because I think it is possible to be free of time. It is very important to understand time as a whole and not partially.

我们绝不能利用时间作为获得、实现和领悟无时间的手段。 这就是我们一生中大部分时间都在做的事情： 花时间试图掌握无时间的东西， 因此，重要的是要理解我们所说的时间是什么意思， 因为我认为自由是可能的。 理解时间作为一个整体，而不是片面地理解，是非常重要的。

It is interesting to realize that our lives are mostly spent in time - time, not in the sense of chronological sequence, of minutes, hours, days and years, but in the sense of psychological memory. We live by time, we are the result of time. Our minds are the product of many yesterdays and the present is merely the passage of the past to the future. Our minds, our activities, our being, are founded on time; without time we cannot think, because thought is the result of time, thought is the product of many yesterdays and there is no thought without memory. Memory is time; for there are two kinds of time, the chronological and the psychological. There is time as yesterday by the watch and as yesterday by memory. You cannot reject chronological time; it would be absurd - you would miss your train. But is there really any time at all apart from chronological time? Obviously there is time as yesterday but is there time as the mind thinks of it? Is there time apart from the mind?

有趣的是，意识到我们的生活大多是在时间上度过的 —— 时间，不是按时间顺序排列的分钟、小时、天和年， 而是在心理记忆意义上的。 我们靠时间生活，我们是时间的产物。 我们的头脑是许多个昨天的产物，现在只是过去到未来的通道。 我们的头脑，我们的活动，我们的生存，都是建立在时间之上的； 没有时间，我们无法思考，因为思想是时间的产物， 思想是许多个昨天的产物，没有记忆就没有思想。 记忆是时间；有两种时间，顺序时间和心理时间。 时间如昨日之于钟表，时间如昨日之于记忆。 你不能拒绝按时间顺序排列的时间；这将是荒谬的 —— 你会错过你的火车。 但是，除了顺序时间之外，真的还有时间吗？ 显然，有作为昨天的时间，但是，有头脑所想的昨天吗？ 除了头脑，还有时间吗？

Surely time, psychological time, is the product of the mind. Without the foundation of thought there is no time - time merely being memory as yesterday in conjunction with today, which moulds tomorrow. That is, memory of yesterday's experience in response to the present is creating the future - which is still the process of thought, a path of the mind. The thought process brings about psychological progress in time but is it real, as real as chronological time? And can we use that time which is of the mind as a means of understanding the eternal, the timeless? As I said, happiness is not of yesterday, happiness is not the product of time, happiness is always in the present, a timeless state.

当然，时间，心理时间，是头脑的产物。 没有思想的根基，就没有时间 —— 时间只是记忆，就像昨天与今天结合，而塑造出明天。 也就是说，昨天体验的记忆浮现，回响于现在，创造出未来 —— 这也是思想的过程，头脑的套路。 思想过程带来了心理时空 但它是真实的，像时间顺序一样真实吗？ 我们能不能用头脑的时间作为理解永恒、理解无时间的手段？ 正如我所说，快乐不属于昨天，快乐不是时间的产物， 快乐永远是现在，一种无时间的状态。

I do not know if you have noticed that when you have ecstasy, a creative joy, a series of bright clouds surrounded by dark clouds, in that moment there is no time: there is only the immediate present. The mind, coming in after the experiencing in the present, remembers and wishes to continue it, gathering more and more of itself, thereby creating time. So time is created by the `more; time is acquisition and time is also detachment, which is still an acquisition of the mind. Therefore merely disciplining the mind in time, conditioning thought within the framework of time, which is memory, surely does not reveal that which is timeless.

我不知道你有没有注意到 当你欣喜若狂，一种创造性的欢乐，被乌云包围着的一抹亮丽的云彩， 在那一刻，没有时间：只有眼前的现在。 这颗头脑，在当下的体验之后进入， 记住并希望它继续，越来越多的收集它自己，从而开创出时间。 所以时间是由“更多”创造出来的； 时间是获取，时间也是超脱，它也是头脑的猎取对象。 因此，仅仅在时间上训练头脑，在时间的框架内调节思想，也就是记忆， 显然无法揭露那无时间的。

Is transformation a matter of time? Most of us are accustomed to think that time is necessary for transformation: I am something, and to change what I am into what I should be requires time. I am greedy, with greed's results of confusion, antagonism, conflict, and misery; to bring about the transformation, which is non-greed, we think time is necessary. That is to say time is considered as a means of evolving something greater, of becoming something. The problem is this: One is violent, greedy, envious, angry, vicious or passionate. To transform what is, is time necessary?

转变是一个时间问题吗？ 我们大多数人都习惯性地认为：时间是转变的必要条件： 我就是某个样子，要把我变成我应该成为的样子，需要时间。 我是贪婪的，贪婪的结果是混乱、对抗、冲突和痛苦； 为了实现这种不贪婪的转变，我们认为时间是必要的。 也就是说，时间被认为是进化成更伟大的事物、成为某种人物的一种手段。 问题是：一个人暴力、贪婪、嫉妒、愤怒、恶毒或热情。 要改变现状，时间是必要的吗？

First of all, why do we want to change what is, or bring about a transformation? Why? Because what we are dissatisfies us; it creates conflict, disturbance, and, disliking that state, we want something better, something nobler, more idealistic. Therefore we desire transformation because there is pain, discomfort, conflict. Is conflict overcome by time?

首先，我们为什么要改变现状，或者带来一种转变？ 为什么？ 因为我们不满于现状； 它制造冲突，干扰，并且，不喜欢这种状态， 我们想要更好的东西，更高尚的东西，更理想主义的东西。 因此，我们渴望转变，因为这里有痛苦、不舒服、冲突。 冲突能被时间克服吗？

If you say it will be overcome by time, you are still in conflict. You may say it will take twenty days or twenty years to get rid of conflict, to change what you are, but during that time you are still in conflict and therefore time does not bring about transformation. When we use time as a means of acquiring a quality, a virtue or a state of being, we are merely postponing or avoiding what is; and I think it is important to understand this point.

如果你说它会被时间克服，你还是处于冲突之中。 你可能会说，要摆脱冲突，改变你的现状，需要二十天或二十年， 可是在那段时间里，你仍然处于冲突中，因此时间不会带来转变。 当我们用时间作为获得一种品质、一种美德或一种存在状态的手段时， 我们只是在推迟或回避现状； 我认为理解这一点很重要。

greed or violence causes pain, disturbance in the world of our relationship with another, which is society; and being conscious of this state of disturbance, which we term greed or violence, we say to ourselves, "I will get out of it in time. I will practise non-violence, I will practise non-envy, I will practise peace." Now, you want to practise non-violence because violence is a state of disturbance, conflict, and you think that in time you will gain non-violence and overcome the conflict.

在我们与他人的关系，也就是社会中，贪婪或暴力引起痛苦和不安； 意识到这种不安的状态，我们称之为贪婪或暴力， 我们对自己说：“我会利用时间来摆脱它。 我会实践非暴力，我会实践非嫉妒，我会实践和平。” 现在，你想实践非暴力，因为暴力是一种混乱、冲突、 你认为随着时间的推移，你会获得非暴力并克服冲突。

What is actually happening? Being in a state of conflict you want to achieve a state in which there is no conflict. Now is that state of no conflict the result of time, of a duration? Obviously not; because, while you are achieving a state of non-violence, you are still being violent and are therefore still in conflict.

到底在发生什么？ 处于一种冲突状态，您希望达到没有冲突的状态。 现在，这种没有冲突的状态是时间的产物吗，是阶段性的产物吗？ 显然不是；因为 你在实现一种非暴力的状态时，你依然是暴力的，因此仍然处于冲突之中。

Our problem is, can a conflict, a disturbance, be overcome in a period of time, whether it be days, years or lives? What happens when you say, "I am going to practise non-violence during a certain period of time"? The very practice indicates that you are in conflict, does it not? You would not practise if you were not resisting conflict; you say the resistance to conflict is necessary in order to overcome conflict and for that resistance you must have time. But the very resistance to conflict is itself a form of conflict.

我们的问题是，冲突，骚乱，能在一段时间内克服吗， 不论是几天、几年还是几次轮回？ 当你说，“我将在一段时间内实践非暴力”时，在发生什么？ 实践本身就表明你处于冲突之中，不是吗？ 如果你不抵抗冲突，你就不会实践； 你说为了克服冲突，抵抗冲突是必要的 为了这种抵抗，你必须利用时间。 但是，对冲突的抵制本身就是冲突的一种形式。

You are spending your energy in resisting conflict in the form of what you call greed, envy or violence but your mind is still in conflict, so it is important to see the falseness of the process of depending on time as a means of overcoming violence and thereby be free of that process. Then you are able to be what you are: a psychological disturbance which is violence itself.

你把精力花在抵抗冲突上，以你所谓的贪婪、嫉妒或暴力的形式出现。 但你的头脑冲突依旧， 因此，重要的是看到依靠时间作为克服暴力的手段的虚幻性 从而摆脱这个过程。 然后你能处在你自己：一种心绪不宁，也就是暴力本身。

To understand anything, any human or scientific problem, what is important, what is essential? A quiet mind, is it not?, a mind that is intent on understanding. It is not a mind that is exclusive, that is trying to concentrate - which again is an effort of resistance. If I really want to understand something, there is immediately a quiet state of mind. When you want to listen to music or look at a picture which you love, which you have a feeling for, what is the state of your mind? Immediately there is a quietness, is there not? When you are listening to music, your mind does not wander all over the place; you are listening. Similarly, when you want to understand conflict, you are no longer depending on time at all; you are simply confronted with what is, which is conflict.

要理解任何事物，任何人类或科学问题，重点是什么，什么是基础？ 一个安静的头脑，不是吗？一个留心于理解的头脑。 它不是一种排他性的头脑，也不是在试图集中注意力 —— 这是又一种抗拒形式。 如果我真的想理解某个东西，头脑就会立即有一种安静的状态。 当你想听音乐或看你喜欢的图片时，你有这样的感觉， 你头脑的状态是什么？ 立刻有安静，没有吗？ 当你听音乐时，你的思绪不会到处游荡；你听。 同样，当你想理解冲突时，你根本不用花时间； 你只是面对现状，也就是冲突。

Then immediately there comes a quietness, a stillness of mind. When you no longer depend on time as a means of transforming what is because you see the falseness of that process, then you are confronted with what is, and as you are interested to understand what is, naturally you have a quiet mind. In that alert yet passive state of mind there is understanding.

然后立刻有一种安静，一种头脑的寂静。 当你不再依赖时间作为改变现状的手段时 因为你看到了这个过程的虚幻，那么你面对‘什么是’， 当你有意理解‘什么是’时，你自然会有一颗安静的头脑。 在这种警觉而被动的状态中，有理解。

So long as the mind is in conflict, blaming, resisting, condemning, there can be no understanding. If I want to understand you, I must not condemn you, obviously. It is that quiet mind, that still mind, which brings about transformation. When the mind is no longer resisting, no longer avoiding, no longer discarding or blaming what is but is simply passively aware, then in that passivity of the mind you will find, if you really go into the problem, that there comes a transformation.

只要头脑处于冲突、责备、抗拒、谴责中，就不可能有理解。 如果我想理解你，我不能谴责你，显然。 正是那颗安静的头脑，那颗静谧的脑袋，带来了转变。 当头脑不再抗拒，不再逃避，不再抛弃或责备什么时 而只是被动的意识， 那么，在头脑的这种被动性中，你会发现，如果你真的进入问题，有一个转变。

Revolution is only possible now, not in the future; regeneration is today, not tomorrow. If you will experiment with what I have been saying, you will find that there is immediate regeneration, a newness, a quality of freshness; because the mind is always still when it is interested, when it desires or has the intention to understand. The difficulty with most of us is that we have not the intention to understand, because we are afraid that, if we understood, it might bring about a revolutionary action in our life and therefore we resist. It is the defence mechanism that is at work when we use time or an ideal as a means of gradual transformation.

革命只有在此刻才有可能，而不是将来；新生在今天，而不是明天。 如果你愿意试验我所说的， 你会发现有立即的新生，一种崭新的，一种鲜活的品质； 因为头脑永远是静止的 当它感兴趣时，当它渴望或有意去理解时。 我们大多数人的困难在于我们无意去理解， 因为我们害怕那，如果我们理解了，它可能会在我们的生命中带来革命性的行动。 因此我们抵抗。 当我们利用时间或理想作为逐步转变的手段时，就是这种防御机制在起作用。

Thus regeneration is only possible in the present, not in the future, not tomorrow. A man who relies on time as a means through which he can gain happiness or realize truth or God is merely deceiving himself; he is living in ignorance and therefore in conflict. A man who sees that time is not the way out of our difficulty and who is therefore free from the false, such a man naturally has the intention to understand; therefore his mind is quiet spontaneously, without compulsion, without practice.

因此，新生只有现在才有可能，而不是未来，不是明天。 一个依靠时间作为手段的人 通过它，他能获得快乐，实现真理或上帝，只不过是在欺骗自己； 他生活在无知中，因此生活在冲突中。 一个看到时间不是摆脱我们困难的人，因此他摆脱了虚假， 这样的人自然有理解的意图； 因此，他的头脑自发地安静，没有强迫，没有实践。

When the mind is still, tranquil, not seeking any answer or any solution, neither resisting nor avoiding - it is only then that there can be a regeneration, because then the mind is capable of perceiving what is true; and it is truth that liberates, not your effort to be free.

当这颗头脑静下来，平静，不寻求任何答案或任何解决方案，既不抗拒也不回避 —— 只有这样才有新生， 因为这样头脑有能力感知什么是真； 是真理在解放，而不是为了获取自由而努力的你。

WE SEE THAT A radical change is necessary in society, in ourselves, in our individual and group relationships; how is it to be brought about? If change is through conformity to a pattern projected by the mind, through a reasonable, well studied plan, then it is still within the field of the mind; therefore whatever the mind calculates becomes the end, the vision for which we are willing to sacrifice ourselves and others.

我们看到，彻底的改变是必要的，在这个社会中，在我们自己，在我们的个人和群体关系中； 它如何出现？ 如果改变是通过符合头脑投射的模式，通过一个合理的、经过充分研究的计划， 那么它仍然在这颗头脑的领域内； 不论头脑怎么算计，达成某个目的， 为了这个愿景而献出我们自己和他人的生命。

If you maintain that, then it follows that we as human beings are merely the creation of the mind, which implies conformity, compulsion, brutality, dictatorships, concentration camps - the whole business. When we worship the mind, all that is implied, is it not? If I realize this, if I see the futility of discipline, of control, if I see that the various forms of suppression only strengthen the `me' and the `mine', then what am I to do?

如果你坚持这一点，那么，它的后果就是：作为人类的我们只不过是这颗头脑的创造物， 这就意味着顺从、强迫、残暴、独裁、集中营 —— 整个行业。 当我们崇拜这颗头脑时，就暗含着这些东西，不是吗？ 如果我意识到这一点，如果我看到纪律、控制是徒劳的， 如果我看到各种形式的压制只会加强“我”和“我的”， 那我该怎么办？

To consider this problem fully we must go into the question of what is consciousness. I wonder if you have thought about it for yourself or have merely quoted what authorities have said about consciousness? I do not know how you have understood from your own experience, from your own study of yourself, what this consciousness implies - not only the consciousness of everyday activity and pursuits but the consciousness that is hidden, deeper, richer and much more difficult to get at. If we are to discuss this question of a fundamental change in ourselves and therefore in the world, and in this change to awaken a certain vision, an enthusiasm, a zeal, a faith, a hope, a certainty which will give us the necessary impetus for action - if we are to understand that, isn't it necessary to go into this question of consciousness?

要充分考虑这个问题，我们必须进入什么是意识。 我在想 你自己是否想过它，或者仅仅引用权威人士对意识的看法？ 我不知道从你自己的体验中，从对你自己的研究中，你是如何理解的， 这种意识意味着什么 —— 不仅是日常活动中的和追求的意识 还有隐藏的意识，更深刻，更丰富，更难抓住。 如果我们要讨论我们自己乃至世界的根本性改变的问题， 在这种改变中唤醒某种愿景，一种热忱，一种切盼，一种信仰，一种希望，一种确定性 这将为我们采取行动提供必要的动力 —— 如果我们要理解这一点，难道没有必要进入意识这个问题吗？

We can see what we mean by consciousness at the superficial level of the mind. Obviously it is the thinking process, thought. Thought is the result of memory, verbalization; it is the naming, recording and storing up of certain experiences, so as to be able to communicate; at this level there are also various inhibitions, controls, sanctions, disciplines. With all this we are quite familiar. When we go a little deeper there are all the accumulations of the race, the hidden motives, the collective and personal ambitions, prejudices, which are the result of perception, contact and desire. This total consciousness, the hidden as well as the open, is centred round the idea of the `me', the self.

我们可以在头脑的表层看到我们所说的意识是什么意思。 显然是思考的过程，思想。 思想是记忆、语言化的结果； 它是对某些体验的命名、记录和存储，以便能够交流； 在这个层面上，还有各种禁忌、控制、制裁、纪律。 对于这一切，我们非常熟悉。 当我们更深入一下 有种族的所有积累，隐藏的动机，集体和个人的野心，偏见， 也就是感知、接触和欲望的产物。 这完整的意识，无论是隐藏的还是开放的，都围绕在‘我’的身边，绕着‘自我’这个想法转圈。

When we discuss how to bring about a change we generally mean a change at the superficial level, do we not? Through determination, conclusions, beliefs, controls, inhibitions, we struggle to reach a superficial end which we want, which we crave for, and we hope to arrive at that with the help of the unconscious, of the deeper layers of the mind; therefore we think it is necessary to uncover the depths of oneself. But there is everlasting conflict between the superficial levels and the so-called deeper levels - all psychologists, all those who have pursued self-knowledge are fully aware of that.

当我们讨论如何带来改变时 我们通常是指表面的改变，不是吗？ 通过决心、结论、信念、控制、压抑， 我们努力达到我们想要的表面目的，那就我们渴望的， 我们希望在无意识的帮助下，在头脑的更深层的帮助下实现这一目标； 因此，我们认为有必要揭示自己的老底。 但是，在浅表层和所谓的更深层之间，存在着持久的冲突。 —— 所有的心理学家，所有追求自我认识的人都充分意识到这一点。

Will this inner conflict bring about a change? Is that not the most fundamental and important question in our daily life: how to bring about a radical change in ourselves? Will mere alteration at the superficial level bring it about? Will understanding the different layers of consciousness, of the `me', uncovering the past, the various personal experiences from childhood up to now, examining in myself the collective experiences of my father, my mother, my ancestors, my race, the conditioning of the particular society in which I live - will the analysis of all that bring about a change which is not merely an adjustment?

这种内心冲突会带来改变吗？ 这难道不是我们日常生命中最基本、最重要的问题吗： 如何彻底改变我们自己？ 只是表面的改变，行吗？ 将理解意识的不同层次，“我”， 揭开这种过去，从童年到现在的各种个人体验， 审视我的父亲、母亲、祖先、种族的集体经历， 我所生活的特定社会的条件局限 —— 对这一切的分析会带来一种不仅仅是调整的改变吗？

I feel, and surely you also must feel, that a fundamental change in one's life is essential - a change which is not a mere reaction, which is not the outcome of the stress and strain of environmental demands. How is one to bring about such a change? My consciousness is the sum total of human experience, plus my particular contact with the present; can that bring about a change? Will the study of my own consciousness, of my activities, will the awareness of my thoughts and feelings, stilling the mind in order to observe without condemnation, will that process bring about a change?

我觉得，当然你也必须去感觉，一个人生命的根本改变是必不可少的。 —— 一种不仅仅是反应的改变， 它不是由环境的压力和紧张而导致的结果。 如何带来这样的改变？ 我的意识是人类体验的总和，加上我现在的个别接触； 能带来一种改变吗？ 如果研究我自己的意识，我的活动， 如果意识到我的思想和感受，停下这颗头脑，以便去观察而非谴责， 那么，会带来一种改变吗？

Can there be change through belief, through identification with a projected image called the ideal? Does not all this imply a certain conflict between what I am and what I should be? Will conflict bring about fundamental change? I am in constant battle within myself and with society, am I not? There is a ceaseless conflict going on between what I am and what I want to be; will this conflict, this struggle bring about a change?

通过信仰，通过与称之为理想的投影图相认同，可以实现改变吗？ 这一切难道不意味着某种冲突 —— 我是什么和我应该是什么之间的冲突吗？ 冲突会带来根本性的改变吗？ 我在自己的内部和社会中不断战斗，我不是吗？ 我是什么和我想做什么之间有无休止的冲突； 这场冲突，这场挣扎会带来一种改变吗？

I see a change is essential; can I bring it about by examining the whole process of my consciousness, by struggling by disciplining by practising various forms of repression? I feel such a process cannot bring about a radical change. Of that one must be completely sure. And if that process cannot bring about a fundamental transformation, a deep inward revolution, then what will?

我看到，改变是必不可少的； 我可以通过检查我意识的整个过程来实现它吗？ 通过练习各种形式的镇压来通过戒律来抗争吗？ 我觉得这样的过程不可能带来根本性的变化。 对此，一个人必须完全确定。 如果这个过程不能带来根本的转变，一场深刻的内在革命，那么，会是什么？

How are you to bring about true revolution? What is the power, the creative energy that brings about that revolut1on and how is it to be released? You have tried disciplines, you have tried the pursuit of ideals and various speculative theories: that you are God, and that if you can realize that Godhood or experience the Atman, the highest, or what you will, then that very realization will bring about a fundamental change. Will it? First you postulate that there is a reality of which you are a part and build up round it various theories, speculations, beliefs, doctrines, assumptions, according to which you live; by thinking and acting according to that pattern you hope to bring about a fundamental change. Will you?

你如何实现真正的革命？ 带来革命的力量和创造力是什么，如何释放？ 你尝试过戒律，你尝试过追求理想和各种思辨理论： 你是上帝，如果你能意识到上帝或体验阿特曼，至尊，或者你想要的东西， 那么，这种真实会带来一种根本性的变化吗，会吗？ 首先，你假设有一种真实，而你是其中的一部分 并围绕它建立各种理论、推测、信仰、教义、假设，按照你的生活； 并以这种模式去思考和行动，你希望带来一种根本性的改变。 你会吗？

Suppose you assume, as most so-called religious people do, that there is in you, fundamentally, deeply, the essence of reality; and that if, through cultivating virtue, through various forms of discipline, control, suppression, denial, sacrifice, you can get into touch with that reality, then the required transformation will be brought about.

要是你假设，就像大多数所谓的宗教人士所做的那样， 在你身上，从根本上、深刻地、有真实的本质； 如果通过培养美德，通过各种形式的纪律、控制、压制、拒绝、牺牲， 你可以接触到这个真实，然后就会带来所想的转变。

Is not this assumption still part of thought? Is it not the outcome of a conditioned mind, a mind that has been brought up to think in a particular way, according to certain patterns? Having created the image, the idea, the theory, the belief, the hope, you then look to your creation to bring about this radical change.

这个假设不仍然是思想的一部分吗？ 难道这不是出自于一颗受局限的头脑， 一颗被培养成按照特定模式以特定方式思考的头脑吗？ 创造出这种形象、想法、理论、信念、希望， 然后，你期待你的创造带来这种根本性的改变。

One must first see the extraordinarily subtle activities of the `me', of the mind, one must become aware of the ideas, beliefs, speculations and put them all aside, for they are deceptions, are they not? Others may have experienced reality; but if you have not experienced it, what is the good of speculating about it or imagining that you are in essence something real, immortal, godly? That is still within the field of thought and anything that springs from thought is conditioned, is of time, of memory; therefore it is not real.

一个人必须首先看到这种异常微妙的活动，这位“我”，这颗头脑的杰作， 一个人必须意识到这些想法、信仰和猜想 并把它们都放在一边，因为它们是欺骗，它们不是吗？ 别人可能体验过真实； 但如果你没有体验过， 推测或想象你本质上是真实的、不朽的、神圣的，有什么用？ 那仍然在思想的领域内，任何从思想中冒出的东西都是受限的，属于时间的，属于记忆的； 因此它不是真实的。

If one actually realizes that - not speculatively, not imaginatively or foolishly, but actually sees the truth that any activity of the mind in its speculative search, in its philosophical groping, any assumption, any imagination or hope is only self-deception - then what is the power, the creative energy that brings about this fundamental transformation?

如果一个人真正意识到这一点 —— 不是投机，不是想象或愚弄， 而是实际地看到这个事实，即头脑在思辨性搜索中， 在哲学摸索中，任何假设、任何想象或希望中，它的任何活动都只是自欺 —— 那么带来这种根本性转变的力量和创造力是什么？

Perhaps, in coming to this point, we have used the conscious mind; we have followed the argument, we have opposed or accepted it, we have seen it clearly or dimly. To go further and experience more deeply requires a mind that is quiet and alert to find out, does it not? It is no longer pursuing ideas because, if you pursue an idea, there is the thinker following what is being said and so you immediately create duality. If you want to go further into this matter of fundamental change, is it not necessary for the active mind to be quiet?

也许，在走到这一步时，我们使用了有意识的头脑； 我们跟随这个论点，我们反对或接受它，我们清楚地或模糊地看到它。 要走得更远，更深入地体验，需要一颗安静而警觉的头脑去发现，不是吗？ 它不再追求想法，因为， 如果你追求一个想法，就会有思想者跟随，说话，因此你立即创造出二元性。 如果你想进一步探讨这个根本性改变的问题， 这颗活跃的头脑没有必要安静吗？

Surely it is only when the mind is quiet that it can understand the enormous difficulty, the complex implications of the thinker and the thought as two separate processes, the experiencer and the experienced, the observer and the observed. Revolution, this psychological, creative revolution in which the `me' is not, comes only when the thinker and the thought are one, when there is no duality such as the thinker controlling thought; and I suggest it is this experience alone that releases the creative energy which in turn brings about a fundamental revolution, the breaking up of the psychological `me'.

当然，只有当头脑安静时， 它才能理解这巨大的困难， 这种思想家和思想，体验者和被体验者， 观察者和被观察者作为两个分离过程的复杂含义。 革命，这种心理上的、创造性的革命，其中“我”不存在， 只有当思想家和思想合而为一时， 当没有思想者控制思想等二元性行为时； 我认为只有这种体验才能释放创造力 这反过来又带来了一场根本性的革命，心理上的“我”的瓦解。

We know the way of power - power through domination, power through discipline, power through compulsion. Through political power we hope to change fundamentally; but such power only breeds further darkness, disintegration evil, the strengthening of the `me'. We are familiar with the various forms of acquisition, both individually and as groups, but we have never tried the way of love, and we don't even know what it means. Love is not possible so long as there is the thinker, the centre of the `me'. Realizing all this, what is one to do?

我们知道权力的方式 —— 通过统治获得权力，通过纪律获得权力，通过压迫获得权力。 我们希望通过政治权力从根本上改变； 但这种权力只会滋生进一步的黑暗，瓦解邪恶，加强“我”。 我们熟悉各种形式的打猎，无论是个人还是团体， 但我们从未尝试过爱的方式，我们甚至不知道它意味着什么。 只要有思想者，“我”的中心，爱就是不可能的。 意识到这一切，一个人该怎么办？

Surely the only thing which can bring about a fundamental change, a creative, psychological release, is everyday watchfulness, being aware from moment to moment of our motives, the conscious as well as the unconscious. When we realize that disciplines, beliefs, ideals only strengthen the `me' and are therefore utterly futile - when we are aware of that from day to day, see the truth of it, do we not to the central point when the thinker is constantly separating himself from his thought, from his observations, from his experiences?

当然，唯一能带来根本性变化的东西，创造性的心理释放， 是每天的观察，时刻意识到我们的动机，有意识和无意识的。 当我们意识到纪律、信仰、理想 只会加强“我”，因此完全是徒劳的 —— 当我们每天意识到这一点时，看到它的真理， 当思想家不断地将自己与他的思想、他的观察、与他的体验分开时， 我们不正是这个中心点吗？

So long as the thinker exists apart from his thought, which he is trying to dominate, there can be no fundamental transformation. So long as the `me' is the observer, the one who gathers experience, strengthens himself through experience, there can be no radical change, no creative release. That creative release comes only when the thinker is the thought - but the gap cannot be bridged by any effort.

只要思想家存在于他试图支配的思想之外， 就不可能有根本性的转变。 只要“我”是观察者，是收集体验的人，通过体验增强自己， 不可能有根本性的改变，就没有创造性的释放。 只有当思想家是思想时，这种创造性的释放才会到来 —— 但这种差距是无法通过任何努力来弥合的。

When the mind realizes that any speculation any verbalization, any form of thought only gives strength to the `me', when it sees that as long as the thinker exists apart from thought there must be limitation, the conflict of duality - when the mind realizes that, then it is watchful, everlastingly aware of how it is separating itself from experience, asserting itself, seeking power. In that awareness, if the mind pursues it ever more deeply and extensively without seeking an end, a goal, there comes a state in which the thinker and the thought are one. In that state there is no effort, there is no becoming, there is no desire to change; in that state the `me' is not, for there is a transformation which is not of the mind.

当头脑意识到任何投机、任何言语化、任何形式的思想都只能给予「我」力量时， 当它看到只要思想者存在于思想之外 必定有限制，二元性的冲突 —— 当头脑意识到这一点时，它就会警觉，持续地意识到 它如何从体验中分离，如果自作主张，寻求权力。 在这种意识中，如果这颗头脑更深入、更广泛地追踪它，而不带有寻求的目的、目标， 来到一种状态，思想家和思想是一体的。 在那种状态下，没有努力，没有成为，没有去改变的欲望； 在那种状态下，“我”没了，因为有一种不属于头脑的转变。

It is only when the mind is empty that there is a possibility of creation; but I do not mean this superficial emptiness which most of us have. Most of us are superficially empty, and it shows itself through the desire for distraction. We want to be amused, so we turn to books, to the radio, we run to lectures, to authorities; the mind is everlastingly filling itself. I am not talking of that emptiness which is thoughtlessness. On the contrary, I am talking of the emptiness which comes through extraordinary thoughtfulness, when the mind sees its own power of creating illusion and goes beyond.

只有当头脑虚无时，才有创造的可能； 但我指的不是我们大多数人都有的这种肤浅的空虚。 我们大多数人表面上都是空虚的，它通过走神的欲望而表现出来。 我们想被逗乐，所以我们转向书籍，转向广播，我们跑去听讲座，找领导； 头脑永远在填塞它自己。 我不是在谈论那种无思想的虚无。 相反，我说的是通过非凡的深思熟虑而产生的虚无， 当这颗头脑看到它自己创造幻觉的力量并走出时。

Creative emptiness is not possible so long as there is the thinker who is waiting, watching, observing in order to gather experience, in order to strengthen himself. Can the mind ever be empty of all symbols, of all words with their sensations, so that there is no experiencer who is accumulating? Is it possible for the mind to put aside completely all the reasonings, the experiences, the impositions, authorities, so that it is in a state of emptiness?

创造性的虚无是不可能的 只要有思想者在等待、观看、观察，以积累体验，强化自己。 头脑能清空所有的符号，所有的文字及其感觉吗？ 这样就没有了捡垃圾的体验者了？ 头脑是否有可能完全抛开所有的推理、体验、强迫、权威， 以至于处于虚无的状态？

You will not be able to answer this question, naturally; it is an impossible question for you to answer, because you do not know, you have never tried. But, if I may suggest, listen to it, let the question be put to you, let the seed be sown; and it will bear fruit if you really listen to it, if you do not resist it.

您将无法回答这个问题，自然地； 它是一个你不可能回答的问题，因为你不知道，你从来没有尝试过。 但是，如果我可以建议，听，拿这个问题问你，让种子播下； 如果你真的在听它，如果你不抗拒它，它就会结果。

It is only the new that can transform, not the old. If you pursue the pattern of the old, any change is a modified continuity of the old; there is nothing new in that, there is nothing creative. The creative can come into being only when the mind itself is new; and the mind can renew itself only when it is capable of seeing all its own activities, not only at the superficial level, but deep down.

只有新才能转变，而不是旧。 如果你追求旧模式，任何改变都是旧模式修改之后的延续； 那里没有什么新鲜的，没有什么创造性。 只有当头脑本身就是新，创造才能产生； 头脑可以自我更新 只有当它能够看到自己的所有活动时，不仅在表层，而且在深处。

When the mind sees its own activities, is aware of its own desires, demands, urges, pursuits, the creation of its own authorities, fears; when it sees in itself the resistance created by discipline, by control, and the hope which projects beliefs, ideals - when the mind sees through, is aware of this whole process, can it put aside all these things and be new, creatively empty? You will find out whether it can or cannot only if you experiment without having an opinion about it, without wanting to experience that creative state.

当头脑看到它自己的活动时， 意识到自己的欲望，要求，冲动，追求，建立自己的权威，恐惧； 当它看到它自己，以纪律、控制而创造的抵抗，用信仰、理想投射出的希望 —— 当头脑看透，意识到这整个过程， 它能把所有这些东西放在一边旁，处于新的、创造性的虚无吗？ 你会发现它行或不行 只有当你在没有一个观念，不想去体验那种创造性状态的情况下进行实验时。

If you want to experience it, you will; but what you experience is not creative emptiness, it is only a projection of desire. If you desire to experience the new, you are merely indulging in illusion; but if you begin to observe, to be aware of your own activities from day to day, from moment to moment, watching the whole process of yourself as in a mirror, then, as you go deeper and deeper, you will come to the ultimate question of this emptiness in which alone there can be the new.

如果你想体验它，你会； 但你体验到的不是创造性的虚无，它只是欲望的投射。 如果你渴望体验这种新事物，你只是沉迷于幻觉； 但是如果你开始观察，意识到你日复一日、每时每刻的活动， 像照镜子一样观察你自己的整个全貌，那么，随着你越来越深入， 你将来到这个虚无的终极问题，在这虚无中，只有在这儿，才有新的。

Truth, God or what you will, is not something to be experienced, for the experiencer is the result of time, the result of memory, of the past, and so long as there is the experiencer there cannot be reality. There is reality only when the mind is completely free from the analyser, from the experiencer and the experienced. Then you will find the answer, then you will see that the change comes without your asking, that the state of creative emptiness is not a thing to be cultivated - it is there, it comes darkly, without any invitation; only in that state is there a possibility of renewal, newness, revolution.

真理，上帝或你想要的，不是可以体验的东西， 因为体验者是时间的结果，记忆的结果，过去的结果， 只要有体验者，就不可能实现。 只有当头脑完全脱离分析者、体验者和体验时，才有现实。 然后你会找到答案，你会看到这种改变到来，没有你的请求， 那种创造性的虚无，不是要培养的东西 —— 它在那里，它从幽玄中来，没有任何邀请； 只有那种状态中，才有可能更生、崭新、革命。