Introduction to J. Krishnamurti 克里希那穆提简介
Jiddu Krishnamurti was born on 11 May 1895 in Madanapalle, a small town in south India. He and his brother were adopted in their youth by Dr Annie Besant, then president of the Theosophical Society. Dr Besant and others proclaimed that Krishnamurti was to be a world teacher whose coming the Theosophists had predicted. To prepare the world for this coming, a world-wide organization called the Order of the Star in the East was formed and the young Krishnamurti was made its head.
吉杜·克里希那穆提与1895年5月11日生于印度南部的一个被称为马达纳帕尔莱的小镇。他和他的弟弟在年轻时被当时的通神会主席安妮·贝赞特博士收养。通神会宣称他将成为一名世界老师，为了迎接即将到来的老师，成立了一个名为东方明星社的世界性组织，年轻的克里希那穆提为社长。
In 1929, however, Krishnamurti renounced the role that he was expected to play, dissolved the Order with its huge following, and returned all the money and property that had been donated for this work.
然而，在1929年，克里希那穆提拒绝了他要扮演的角色，解散了拥有大量追随者的明星社，并归还了为这项工作而捐赠的所有金钱和财产。
From then, for nearly sixty years until his death on 17 February 1986, he travelled throughout the world talking to large audiences and to individuals about the need for a radical change in mankind.
从那时起，在近六十年的时间里，直到1986年2月17日去世，他走遍了世界各地，与广大听众和人们谈论人类彻底改变的必要性。
Krishnamurti is regarded globally as one of the greatest thinkers and religious teachers of all time. He did not expound any philosophy or religion, but rather talked of the things that concern all of us in our everyday lives, of the problems of living in modern society with its violence and corruption, of the individual's search for security and happiness, and the need for mankind to free itself from inner burdens of fear, anger, hurt, and sorrow. He explained with great precision the subtle workings of the human mind, and pointed to the need for bringing to our daily life a deeply meditative and spiritual quality.
克里希那穆提被全球公认为有史以来最伟大的思想家和宗教老师之一。他没有阐述任何哲学或宗教，而是谈到了我们所有人在日常生活中所关心的事情，现代社会中的社会暴力和腐败问题，个人对安全和幸福的追寻，以及人类摆脱内心的恐惧、愤怒、伤害和悲伤的必要性。他非常精确地解释了人类头脑的微妙运作，并指出了给我们的日常生活带来深刻的冥想和灵性品质的必要性。
Krishnamurti belonged to no religious organization, sect or country, nor did he subscribe to any school of political or ideological thought. On the contrary, he maintained that these are the very factors that divide human beings and bring about conflict and war. He reminded his listeners again and again that we are all human beings first and not Hindus, Muslims or Christians, that we are like the rest of humanity and are not different from one another. He asked that we tread lightly on this earth without destroying ourselves or the environment. He communicated to his listeners a deep sense of respect for nature. His teachings transcend man-made belief systems, nationalistic sentiment and sectarianism. At the same time, they give new meaning and direction to mankind's search for truth. His teaching, besides being relevant to the modern age, is timeless and universal.
克里希那穆提不属于任何宗教组织、教派或国家，也不信奉任何政治或意识形态思想流派。相反，他坚持认为，正是这些因素使人类分裂并带来冲突与战争。他一再提醒他的听众，我们首先是人类，而不是印度教徒、穆斯林或基督徒，我们就像其他人一样，彼此之间没有区别。他要求我们轻巧地在地上行走，不要破坏我们自己或环境。他向听众传达了对自然的深深尊重。他的教义超越了人为的信仰体系、民族主义情绪和宗派主义。同时，它们为人类寻求真理赋予了新的意义和方向。他的教诲除了与时代相关之外，也是超越时间的和普遍的。
He spoke not as a guru but as a friend and his talks and discussions are based not on tradition-based knowledge but on his own insights into the human mind and his vision of the sacred, so he always communicated a sense of freshness and directness although the essence of his message remained unchanged over the years. When Krishnamurti addressed large audiences, people felt that he was talking to each of them personally, addressing his or her particular problem. In his private interviews, he was a compassionate teacher, listening attentively to the man or woman who came to him in sorrow, and encouraging them to heal themselves through their own understanding. Religious scholars found that his words threw new light on traditional concepts. Krishnamurti took on the challenge of modern scientists and psychologists and went with them step by step, discussing their theories and sometimes enabling them to discern the limitations of those theories.
他不是以上师的身份讲话，而是作为一个朋友，他的讲话和讨论不是基于传统的知识，而是基于他自己对人类头脑的洞察和他对那神圣的觉知，所以与他交流，总是有一种清新、直接的感觉，尽管他的教诲的本质多年来一直没变。当克里希那穆提向广大听众发表讲话时，人们觉得他是在亲切地与每个人交谈，解决他或她的特定问题。在他的私人拜访中，他是一位慈祥的老师，认真倾听那些带着悲伤来到他身边的男人或女人，并鼓励他们通过自己的理解来治愈自己。宗教学者发现，他的话为传统观念带来了新的启示。克里希那穆提接受了现代科学家和心理学家的挑战，并与他们一步一步地讨论他们的理论，有时使他们能够辨别出那些理论的局限性。
My first acquaintance with Krishnamurti’s work was in 1959 when I read his book The First and Last Freedom. What particularly aroused my interest was his deep insight into the question of the observer and the observed.
我第一次了解到克里希那穆提的工作是在1959年，当时我读了他的书 《第一和最后的自由》 。 特别让我感兴趣的是，他对观察者和被观察者的问题的深刻见解。
This question had long been close to the centre of my own work as a theoretical physicist who was primarily interested in the meaning of the quantum theory. In this theory, for the first time in the development of physics, the notion that these two cannot be separated has been put forth as necessary for the understanding of the fundamental laws of matter in general.
这个问题长期以来萦绕在我的工作中心 —— 作为理论物理学家，我自己主要对量子理论的意义感兴趣。 在这个理论中，在物理学的发展中， 两者不能被分开的概念第一次被提了出来， 被作为理解普遍的基本物质定律所必需的条件。
Because of this as well as because the book contained many other deep insights, I felt that it was urgent for me to talk with Krishnamurti directly and personally as soon as possible. And when I first met him on one of his visits to London, I was struck by the great ease of communication with him, which was made possible by the intense energy with which he listened and by the freedom from self-protective reservations and barriers with which he responded to what I had to say.
正因为如此，同时这本书也包含了许多其它的深刻见解， 我觉得我需要尽快地与克里希那穆提直接会面、亲自交谈。 当我第一次见到他时，是在他访问伦敦的一次旅行中， 在与他交流中，那种沟通的流畅性使我感到震撼， 这得益于他倾听的热烈的强度， 没有留下自我保护的余地， 以及对我所说的话的那种毫无阻碍的回应。
As a person who works in science, I felt completely at home with this sort of response, because it was in essence of the same quality as that which I had made in contacts with those other scientists with whom there had been a very close meeting of minds. And here, I think especially of Einstein who showed a similar intensity and absence of barriers in a number of discussions that took place between him and me. After this I began to meet Krishnamurti regularly and to discuss with him whenever he came to London.
作为一个从事科学工作的人，我对这种回应感到很自在， 因为在本质上，这与 我同其他科学家在进行非常密切的思想交流的时候，所达到的品质相同。 在这里，我特别地想到了爱因斯坦， 在他和我之间的一些讨论中，他表现出了类似的强度和毫无阻碍的回应。 在此之后，我开始定期与克里希那穆提会面，每当他来到伦敦时，我都会与他交谈。
Krishnamurti’s work is permeated by what may be called the essence of the scientific approach, when this is considered in its very highest and purest form. Thus, he begins from a fact like the nature of our thought processes. This fact is established through close attention, involving careful listening to the process of consciousness, and observing it assiduously. In this, one is constantly learning, and out of this learning comes insight into the overall or general nature of the process of thought. This insight is then tested. First, one sees whether it holds together in a rational order. And then one sees whether it leads to order and coherence in what flows out of it in life as a whole.
克里希那穆提的工作渗透进了所谓的科学方法的本质， 当科学方法以最高和最纯粹的形式被考虑时。 因此，他从一个事实开始，比如，我们人类的思想运动的性质。 这个事实是通过密切的关注而建立起来的， 涉及仔细地倾听这种意识的过程，并孜孜不倦地观察它。 这样，一个人不断地学习， 在这个学习状态中，出现了一个对思想运动的普遍性的性质的洞察。 接下来测试这个洞察。 首先，它是否以合理的秩序抓住整个思想运动。 接着，它是否使整个运动产生了秩序和连贯性。
Krishnamurti constantly emphasizes that he is in no sense an authority. He has made certain discoveries, and he is simply doing his best to make these discoveries accessible to all those who are able to listen. His work does not contain a body of doctrine, nor does he offer techniques or methods for obtaining a silent mind. He is not aiming to set up any new system of religious belief. Rather, it is up to each human being to see if he can discover for himself that to which Krishnamurti is calling attention, and to go on from there to make new discoveries on his own.
克里希那穆提不断强调这一点：在任何意义上，他都不是权威。 他已经取得了某些发现， 他只是在尽最大努力让所有那些能够倾听的人都看到这些发现。 他的工作不包含教义体系， 也没有提供那些使头脑获得安宁的技巧或方法。 他的目的不是建立任何新的宗教式的信仰体系。 相反，这取决于每个人， 这个人能否亲自觉察那种状态，那种被克里希那穆提称之为‘注意’的状态， 并从那里继续前行，亲自去寻找新的天地。
J. Krishnamurti is a familiar figure in the lecture-halls of the world. For 30 years he has been touring the world, lecturing, discussing, explaining. What drives the man to teach and what is his teaching?
吉杜·克里希那穆提是世界演讲界的一个熟悉的身影。 30年来，他一直在全球到处讲话、讨论、解释。 是什么在驱动他做这些事情？他的教诲是什么？
All idea of personal gain can be dicarded from the very start. After a life-time of work, he has collected no funds, founded no institutions to back him up, has no recognized body of followers, has not even cast his teaching into a fixed shape for purposes of easy propaganda. It is difficult to find a man as indifferent to success as he is.
获取私人利益？这种想法从一开始就可以扔掉。 一辈子工作了这么久，没要一分钱， 没有建立任何组织来支持他，没有所谓的追随者组织， 甚至没有把他的教诲塑造成某种固定的形式以便于宣传。 很难找到一个像他这样对成功漠不关心的人。
Does he care to succeed? After watching him for over 30 years, one comes to doubt it. If by success we mean popularity and influence, power and prestige, he has none, although he is one of the most widely travelled and best known men in the world.
他关心成功吗？在观察了他30多年后， 一个人开始怀疑它了。 如果我们所说的成功是指影响力、权力和地位， 他没有成功，尽管他是世界上旅行最广泛和最被人知晓的人之一。
The cause of his comparative lack of wordly success lies in his very teaching. It is plain and yet difficult to understand; easy and yet hard to practice. He makes no attempt to bring it down to a level on which it could become popular, with the result that while his teaching appears wonderfully simple to one who has understood, it leaves the casual listener gasping for breath. To such a listener, Krishnamurti's teaching will seem metaphysical, abstract, controversial, obvious, vague, contradictory, repetitive and so on.
他缺乏成功的原因在于他的教诲本身。 它朴实，却难以理解；它容易，却难以实践。 他没有试图把它降低到一个级别 —— 一个可能会变得流行的级别， 其结果是，对于理解了的人来说，他的教诲非常简单； 而那些漫不经心的听众却被压得踹不过气来。 对于那些听众而言，克里希那穆提的教诲似乎是形而上学的、抽象的、有争议的、 显而易见的、模糊的、矛盾的、重复的等等。
It is not possible to give a short and yet true exposition of his teaching. Even a long one, perhaps, will not be true. His teaching grows with the listener; it takes shape as and when it is understood. In action only it becomes clear. Therefore, the action on it is all-importent. In action each step makes clear the next.
要给他的教诲作一个简短的披露，是不可能的。 就算对它作出大量的描述，也会失真。 他的教诲是与听众一起成长的； 当它被理解的时候，它就显示出来了。 它只能在行动中变得清晰。 因此，把它付诸行动至关重要。 在行动中，每一步都清晰地指明了下一步。
The first step is stated by Krishnamurti in one word: listen. Just listen, do not believe or disbelieve; do not accept or reject; just listen to what is being said. Listening commits you to nothing. You do not even need to form immediately a clear mental picture of what you have heard. You need not even try to understand. Just let the fact that somebody is talking and you are listening be very clear to you. This is all, and unless this first step is mastered, Krishnamurti will forever remain misunderstood.
行动的第一步，克里希那穆提把它称之为：听。 只是听，不相信也不反对，不接受也不拒绝； 只是听说出的语音。 听，不附带任何的意图。 你甚至不必对听到的内容立即形成一个清晰的心智上的印象。 你甚至不必尝试去理解。 你只需清楚这一个事实 —— 某人在讲话，而你在听。 就这么多，除非掌握了这第一步， 否则，克里希那穆提将永远被误解。
The listener will find that just to sit quietly and listen without acceptance or rejection is unbelievably difficult. He will notice that he is not capable of just listening, that all the time he either accepts or rejects, according to his likes and dislikes, to his conditioning in school and in life, to his past experiences...
听者会发现，只是安静地坐着听， 而不去接受或反对，是难以置信地困难。 他会注意到，他没有能力去单纯地听， 他总是在接受或反对，总是在根据他的喜好和厌恶， 根据他在学校、在生活、在过去的体验中所受到的局限，进行分辨。
Each time something happens, the mind, by giving it a name, incorporates it in the limited circle of the past, loot at it through a veil of memories colored by all the emotional states attached to them.
当一件事情发生的时候， 头脑给它起了一个名字， 把它吸入到那个属于过去的小圈子里， 透过一层用记忆编织的、染上了丰富的感情色彩的‘面纱’去看它。
Looking deeper still, he will come to see that as long as he looks at the world through the veil of the past, he is not able to experience, he can only re-experience... In other words, experience teaches him nothing. He is basically unteachable, however alert on the surface.
深入地看，驻留， 他会抵达并看到那一点：只要他透过那张用过去编织出的‘面纱’去看这个世界， 他就不能去体验， 他只能重复曾经的体验…… 换句话来讲：曾经的体验使他的双眼蒙蔽；要真实地体验，必须先摘下‘面纱’。 从本质上讲，他是不可被教育的。无论如何，警觉这层‘面纱’。
This realization of the sterility of his experiences, of the barrenness of his entire existence, will come to him as a shock and with it the understanding of great sorrow of the world, the sorrow of the vast numbers caught in the meaningless continuity of the past.
意识到他的体验的苍白， 他的整个存在的空虚，将会使他震撼。 随后，理解到整个世界的巨大的悲伤 —— 那么多的同胞都被这种由过去编织的、连绵不断的、毫无意义的‘蜘蛛网’所捕获。
Out of sheer compassion a fierce desire is born, the desire to be free from all attitude, from all desire for this in preference to that, from predilection, from choice, because all choice is from the past and implies the repetition of the past.
出于纯然的慈悲，一种强烈的欲望诞生了， 这种欲望脱离了所有的观念，脱离了所有那些出于偏爱、 嗜好、选择的欲望， 因为所有的选择都源于过去，并意味着对过去的重复。
There is no need to go further. Those who care will get hold of a book of Krishnamurti’s talks and read, just read them. In experimenting with whatever little they have understood they will realize the depth and width and beauty of Krishnamurti’s teaching.
没必要走得更远。 那些关心的人们会翻开与克里希那穆提的讲话相关的书籍，阅读，只需阅读它们。 在尝试中 —— 无论理解了多少 —— 他们会意识到克里希那穆提的教诲的深度、广度和美。
On the other hand, those who want to know "exactly" what Krishnamurti is about in order to "make up their mind" will go away baffled. For every statement they will find a counter-statement; for every assertion, a denial and, in the end, they will give up in despaire a teacher who does not hand out knowledge, a prophet without a program, a leader who refuses to tell where to go. For one must admit that Krishnamurti does nothing to meet half-way the man who is fond of neat schemes.
与之相反，那些想‘确切地’知道 克里希那穆提是谁，以便于‘拿定主意’的人们，将会感到困惑。 因为对于每一次陈述，他们将会找到与之相反的陈述； 因为对于每一个肯定，都有一个否定，最后，他们将会在绝望中放弃这位老师 —— 一个不分发知识的老师，一个没有预言的先知， 一个拒绝告诉人到哪儿去的领导。 因为一个人必须承认：克里希那穆提没有做任何事情来满足那种走在半路上、热衷于某种捷径的人。
He changes his terminology overnight, jumps from one point of approach to another with amazing unconcern for the flimsy scaffoldings which his listeners build out of their scanty experiences.
他一夜之间改变了他的术语， 从一个点跳到另一个点， 对听众的内在的‘脚手架’ —— 用他们稀少的体验中所建立的、脆弱的‘脚手架’，惊人地漠不关心。
He tells them again and again: "I cannot be understood through a set of formulae. Listen to what I have to say and watch how it works out in your daily life. It may set you free from the sorrow and the narrowness of your existence and in that very freedom lies the proof that what I tell you is true. There can be no other valid proof. intellectual consistency is merely compatibility with the past, while the proof of Truth is in that it sets you free from the past."
他一遍又一遍地告诉他们： “无法通过一套规则来理解我。 听我说了些什么， 看看它在你的日常生活中是如何运用的。 它也许能使你从悲伤中、从你的狭隘中解放出来， 在那解放中，就能证明我告诉你的是事实。 不可能存在其它有效的证明。 理智上的一致性，只是与过去的体验相兼容， 而真理的证明在于：它把你从过去中解放了出来。”
Written by Krishnamurti in 1980 at the request of his biographer Mary Lutyens.
克里希那穆提的教诲核心写于1980年，应他的传记作者玛丽·勒琴斯的请求而写。
Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophical knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection.
人无法通过任何组织、任何教义、任何教条、牧师或仪式， 不能通过任何哲学知识或心理学技巧碰遇见它。 他必须通过观照事物之间的关联，通过理解自身头脑的内容，通过观察而非智力分析或内心解剖找到它。
Man has built in himself images as a fence of security—religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man’s thinking, his relationships, and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. The individuality is the name, the form and superficial culture he acquires from tradition and environment. The uniqueness of man does not lie in the superficial but in complete freedom from the content of his consciousness, which is common to all humanity. So he is not an individual.
人在里面建立了自身的各种印象，如同一层又一层的防护墙 —— 宗教层的、政治层的、个人层的。 —— 它向外显露出来的痕迹就是符号、思想、信仰。 对这些印象的维护，支配着人的思考、人与事物之间的关联以及他的日常活动。 这些印象是我们问题的根源所在，因为它们割裂了人与人之间的关联。 人对生命的认知是由他头脑中已经建立的概念所塑造的。 他意识中的内容就是他的整个存在。 他的个性是他从传统和环境中所汲取的名称、形式和肤浅的文化知识。 人的唯一性不在于这种肤浅的个性，而在于从自身的意识中彻底地解放，而人的这种唯一性是全人类所共有的。 所以他不是一个真正的人。
Freedom is not a reaction; freedom is not choice. It is man’s pretence that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity.
自由不是一种反应；自由不存在选择。 “因为他有选择权，所以他是自由的。” —— 这是人对自身的欺诈。 自由是纯粹的观察，没有方向，没有对惩罚和奖赏的恐惧。 自由是没有动机的； 自由不是人类进化的终点，而是他踏入真实生活的第一步。 在观察中，人开始发现自由的匮乏。 自由的根基在于：对平常的事物和我们自身的行为，进行不拣择地感知。
Thought is time. Thought is born of experience and knowledge, which are inseparable from time and the past. Time is the psychological enemy of man. Our action is based on knowledge and therefore time, so man is always a slave to the past. Thought is ever limited and so we live in constant conflict and struggle. There is no psychological evolution. When man becomes aware of the movement of his own thoughts, he will see the division between the thinker and thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. Then only is there pure observation which is insight without any shadow of the past or of time. This timeless insight brings about a deep, radical mutation in the mind.
思想是时间。 思想诞生于经验和知识，与时间和过去密不可分。 在心理层面上，时间是人的敌人。 我们的行动基于知识，因此也就是基于时间，所以人总是过去的奴隶。 思想永远是受限的，因此我们生活在持续的冲突与挣扎中。 不存在心理上的进化。 当人觉察到自己的思想时， 他会看到思考者和思想、观察者和被观察者、经历者和经历之间的划分。 他会发现这种划分是一种幻象。 那么，只剩下清廉的观察，也就是洞察，没有丝毫过去或时间的影子。 这种与时间无关的洞察在头脑中带来了一场深刻的、根本性的突变。
Total negation is the essence of the positive. When there is negation of all those things that thought has brought about psychologically, only then is there love, which is compassion and intelligence.
完全的否定，就是肯定的本质。 当那些由思想带来的所有心理上的东西被否定时， 唯有那样，才有爱，也就是慈和智慧。
The Order of the Star in the East was founded by the Theosophical Society in 1911 to proclaim the coming of the World Teacher. Krishnamurti was made Head of the Order. On August 3, 1929, the opening day of the annual Star Camp in Ommen, Holland, Krishnamurti dissolved the Order before 3000 members. Below is the full text of the talk he gave on that occasion.
东方世界明星社由神智学会于1911年创立，以宣告世界导师的到来。克里希那穆提被任命为明星社的社长。1929年8月3日，在荷兰奥门举行的年度露营聚会的开幕日，克里希那穆提在3000名成员面前解散了社团。以下是他当时演讲的全文。
We are going to discuss this morning the dissolution of the Order of the Star. Many people will be delighted, and others will be rather sad. It is a question neither for rejoicing nor for sadness, because it is inevitable, as I am going to explain. You may remember the story of how the devil and a friend of his were walking down the street, when they saw ahead of them a man stoop down and pick up something from the ground, look at it, and put it away in his pocket. The friend said to the devil, 'What did that man pick up?' He picked up a piece of Truth,' said the devil. 'That is a very bad business for you, then,' said his friend. 'Oh, not at all,' the devil replied, 'I am going to let him organize it.'
我们今天上午将讨论明星社的解散。 许多人会感到高兴，而其余的人会相当悲伤。 它既不是一件高兴的问题，也不是一件悲伤的问题， 因为它是不可避免的，正如我将要解释的那样。 你可能还记得魔鬼和他的一个朋友在街上散步的故事， 他们看到一个人在他们前面弯下腰，从地上捡起某个东西， 看着它，并把它装到他的口袋里。 那位朋友对魔鬼说：“那个人捡到了什么？” “他捡了一块真理”，魔鬼说。 “对你来说，那真是一件糟糕的事”，他朋友说。 “哦，一点也不”，魔鬼回答到，“我会让他把它组织起来。”
I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.
我坚持认为，真理是一片没有痕迹的土地， 你不能通过任何途径、任何宗教或任何门派来接近它。 那是我的观点，我绝对地、无条件地坚持这一点。 真理是无限的，是不受约束的，是不能通过任何途径而靠近的，是无法被组织的； 也不应该成立任何组织来领导或强迫人们沿着任何特定的道路前行。 如果你首先理解了这一点，那么，你会看到，组织一个信仰是多么地荒唐！ 信仰纯属个人的私事，你不能、也千万不要去组织它。 如果你这样做，它就会枯萎、僵冷；它就成了一种信念、一个门派、一种宗教，强加于他人。 —— 而这种行为，世界上每个角落的每个人正在尝试这么做。 真理被缩减、降低，被加工成玩物，送到那些软弱的人、那些暂时失意的人手中。 真理无法被降低，相反，个人必须竭力攀登，接近它。 你无法把山顶带到山谷。如果要到达山巅， 你必须穿越峡谷，爬上悬崖，无畏于绝壁。
So that is the first reason, from my point of view, why the Order of the Star should be dissolved. In spite of this, you will probably form other Orders, you will continue to belong to other organizations searching for Truth. I do not want to belong to any organization of a spiritual kind, please understand this. I would make use of an organization which would take me to London, for example; this is quite a different kind of organization, merely mechanical, like the post or the telegraph. I would use a motor car or a steamship to travel, these are only physical mechanisms which have nothing whatever to do with spirituality. Again, I maintain that no organization can lead man to spirituality.
因此，在我看来，那就是为什么明星社应该被解散的第一个原因。 尽管如此，你们可能会建立其它社团， 你们会继续属于其它寻找真理的机构。 我不想属于任何一个与灵性相关的组织，请理解这一点。 我会利用一个机构，比如，利用它把我带到伦敦； 这是一种完全不同的组织，仅仅是机械化的，就像邮递或电报。 我会利用汽车或轮船去旅行，这些仅仅是物理机制，与灵性没有丝毫的关联。 再一次，我坚持认为，任何一个组织都无法带领人走向灵性。
If an organization be created for this purpose, it becomes a crutch, a weakness, a bondage, and must cripple the individual, and prevent him from growing, from establishing his uniqueness, which lies in the discovery for himself of that absolute, unconditioned Truth. So that is another reason why I have decided, as I happen to be the Head of the Order, to dissolve it. .
如果一个机构为了这个目的而创立， 它就成了一根拐杖、一条软肋、一种束缚，必定会使人残废， 阻止他成长，阻碍他建立自身的唯一， 而唯一性就在于亲自发现那个绝对的、没有约束的真理。 因此，那是我决定解散它的又一个原因，而我碰巧是这个社团的负责人。
No one has persuaded me to this decision. This is no magnificent deed, because I do not want followers, and I mean this. The moment you follow someone you cease to follow Truth. I am not concerned whether you pay attention to what I say or not. I want to do a certain thing in the world and I am going to do it with unwavering concentration. I am concerning myself with only one essential thing: to set man free. I desire to free him from all cages, from all fears, and not to found religions, new sects, nor to establish new theories and new philosophies.
没有人劝我做这个决定。 这不是什么了不起的行为，因为，我不要追随者，我就是这个意思。 在你追随某人的那一刻，你不再追随真理。 我不关心你是否在意我的话。 我想在世界上做一件确切的事，我将坚定不移地、聚精会神地做。 我本人只关心一个基本的东西：解放人。 我渴望将他从所有的笼子里，从所有的恐惧中解放， 而不是创立新的宗教、新的门派，或新的理论、新的哲学。
Then you will naturally ask me why I go the world over, continually speaking. I will tell you for what reason I do this: not because I desire a following, not because I desire a special group of special disciples. (How men love to be different from their fellow-men, however ridiculous, absurd and trivial their distinctions may be! I do not want to encourage that absurdity.) I have no disciples, no apostles, either on earth or in the realm of spirituality. Nor is it the lure of money, nor the desire to live a comfortable life, which attracts me. If I wanted to lead a comfortable life I would not come to a camp or live in a damp country! I am speaking frankly because I want this settled once and for all. I do not want these childish discussions year after year.
那么，你自然会问我：为什么我去世界各地，不断地讲话。 我会告诉你我这样做的原因： 不是因为我想要追随者，不是因为我想要一群由特殊的弟子们组成的某个特殊的组织。 （人是多么地喜欢与他们的同胞有所不同， 不论他们之间的区别有多么可笑、荒谬和琐碎！我可不想鼓励那种荒谬。） 我没有弟子，没有使徒，无论是在地上还是在灵性领域。 不是因为金钱的诱惑，不是为了追求吸引我的、舒适的生活。 如果我要舒适的生活，我就不会来到露营地或居住在这个潮湿的国家！ 我这样坦率地讲，是因为我想彻底地解决这个问题。 我不想年复一年地进行这些幼稚的讨论。
One newspaper reporter, who interviewed me, considered it a magnificent act to dissolve an organization in which there were thousands and thousands of members. To him it was a great act because, he said: 'What will you do afterwards, how will you live? You will have no following, people will no longer listen to you.' If there are only five people who will listen, who will live, who have their faces turned towards eternity, it will be sufficient.
有一位采访我的报社记者， 认为解散一个有着数千名成员的组织是一个壮举。 对他来说，是一个重大的举动，他说：“你以后会做什么，你怎么生活？ 你将没有追随者，人们将不再听你的讲话。” 如果只有五个人会听，会真正地活着，会把他们的脸转向永恒，那就足够了。
Of what use is it to have thousands who do not understand, who are fully embalmed in prejudice, who do not want the new, but would rather translate the new to suit their own sterile, stagnant selves? If I speak strongly, please do not misunderstand me, it is not through lack of compassion. If you go to a surgeon for an operation, is it not kindness on his part to operate even if he cause you pain? So, in like manner, if I speak straightly, it is not through lack of real affection–on the contrary.
社团里有数千名糊涂的成员们 —— 完全地浸泡在用 “偏见” 制成的防腐药水里， 不想接受新的，却宁愿把新的转换成适合他们自己贫瘠、停滞的自我 —— 要它有什么用！？ 如果我的语气很重，请不要误解，这不是因为缺乏仁慈。 如果你去外科医生那儿做手术，即便他操刀时给你带来了痛苦，可对他而言，难道是出于不仁慈吗？ 因此，同样的方式，如果我说得太直接，那不是因为缺乏真正的感情，恰恰相反。
As I have said, I have only one purpose: to make man free, to urge him towards freedom, to help him to break away from all limitations, for that alone will give him eternal happiness, will give him the unconditioned realization of the self.
正如我所说，我只有一个目的： 使人解放，促使他朝向自由，帮助他打破一切限制， 唯有那独立，才会带给他永恒的快乐， 才会带给他无拘无束的现实。
Because I am free, unconditioned, whole – not the part, not the relative, but the whole Truth that is eternal – I desire those, who seek to understand me to be free; not to follow me, not to make out of me a cage which will become a religion, a sect. Rather should they be free from all fears – from the fear of religion, from the fear of salvation, from the fear of spirituality, from the fear of love, from the fear of death, from the fear of life itself.
因为我是自由的、无边的、完整的 —— 不是部分的、相对的，而是永恒的、完整的真理 —— 我渴望那些寻求理解我的人自由。 不是追随我，给我造一个笼子，变成一种宗教，一个门派。 相反，他们应该从所有的恐惧中解放 —— 从宗教的恐惧、救赎的恐惧、灵性的恐惧、 爱的恐惧、死亡的恐惧、生命本身的恐惧中解放。
As an artist paints a picture because he takes delight in that painting, because it is his self-expression, his glory, his well-being, so I do this and not because I want anything from anyone. You are accustomed to authority, or to the atmosphere of authority, which you think will lead you to spirituality. You think and hope that another can, by his extraordinary powers – a miracle – transport you to this realm of eternal freedom which is Happiness. Your whole outlook on life is based on that authority.
一位艺术家画一幅画，是因为他在画的时候，感到快乐， 因为那幅画是他自身的表现、是他的光荣、他的风采， 所以我做这件事，不是因为我想从任何人手里得到任何东西。 你们习惯了权威，或权威的氛围，以为它会带领你们到达灵性。 你们认为并希望别人能够通过他的超级权力 —— 一个神迹 —— 把你传送到那永恒的、自由的、幸福的领域。 你们对生命的整个视野，都基于这种权威。
You have listened to me for three years now, without any change taking place except in the few. Now analyze what I am saying, be critical, so that you may understand thoroughly, fundamentally. When you look for an authority to lead you to spirituality, you are bound automatically to build an organization around that authority. By the very creation of that organization, which, you think, will help this authority to lead you to spirituality, you are held in a cage.
你们已经听我讲了三年，除了少数几个人，你们没有任何改变。 现在，分析我正在讲的话，严谨地分析，那么，你们就可能彻底地、根本地理解。 当你们寻找一个权威来引导你们到达灵性时， 你们必然会不自主地围绕着那个权威建立一个组织。 你们以为它会帮助那位权威人士，来领导你们到达灵性 —— 而正是这个组织，把你捉住，使你成为笼中之鸟。
If I talk frankly, please remember that I do so, not out of harshness, not out of cruelty, not out of the enthusiasm of my purpose, but because I want you to understand what I am saying. That is the reason why you are here, and it would be a waste of time if I did not explain clearly, decisively, my point of view. For eighteen years you have been preparing for this event, for the Coming of the World Teacher. For eighteen years you have organized, you have looked for someone who would give a new delight to your hearts and minds, who would transform your whole life, who would give you a new understanding; for someone who would raise you to a new plane of life, who would give you a new encouragement, who would set you free – and now look what is happening!
恕我直言，请记住， 我这么做，不是出于苛责，不是出于残暴，不是出于我对目标的热忱， 而是因为我希望你理解我所说的。 那就是你来这儿的原因， 如果我不明确地、果断地解释我的观点，那就是浪费时间。 十八年来，你们一直在为这件事做准备，为世界导师的到来而准备。 在你们组织的十八年里，你们一直在寻找某个人， 他会给你们的心灵和头脑带来新的欢乐， 会转变你们的整条生命，会给你们一种新的理解； 会把你们提升到一个新的生命层次， 会给你们一个新的鼓舞，会使你们自由 —— 而现在，看看是什么样子！
Consider, reason with yourselves, and discover in what way that belief has made you different – not with the superficial difference of the wearing of a badge, which is trivial, absurd. In what manner has such a belief swept away all the unessential things of life? That is the only way to judge: in what way are you freer, greater, more dangerous to every society which is based on the false and the unessential? In what way have the members of this organization of the Star become different?
请仔细地看，亲自找原因，去发掘：这种信念以什么方式使得你们与众不同？ —— 不是佩戴某个徽章的肤浅的不同，那是微不足道的、荒谬的。 这种信念以什么方式清除了生命中所有的非本质的东西？ 那是判别的唯一法则： 在任何一个基于虚假和非本质的社会，你以什么方式使自己更自由、更伟大、更危险？ 这些明星社的成员们在哪个方式上与众不同？
As I said, you have been preparing for eighteen years for me. I do not care if you believe that I am the World Teacher or not. That is of very little importance. Since you belong to the organization of the Order of the Star, you have given your sympathy, your energy, acknowledging that Krishnamurti is the World Teacher – partially or wholly: wholly for those who are really seeking, only partially for those who are satisfied with their own half-truths.
正如我所说，你们已经为我准备了十八年。 我不在乎你们是否相信我是世界导师。 那是不重要的。 既然你们属于世界明星社这个组织， 你们就给出了你们的支持和你们的能量，承认了克里希那穆提是世界导师 —— 部分地或完全地：对那些真正寻求的人来说是“完全地”， 对那些满足于半真半假的人来说是“部分地”。
You have been preparing for eighteen years, and look how many difficulties there are in the way of your understanding, how many complications, how many trivial things. Your prejudices, your fears, your authorities, your Churches new and old – all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are.
你们已经准备了十八年， 看看在你们理解的道路上，有多么困难，多么繁杂，多么琐碎！ 你们的偏见、你们的恐惧、你们的权威、你们的新教堂和老教堂 —— 所有这些，我坚持认为，都是理解的障碍。我讲得再清楚不过了。 我不要你同意我，不要你追随我，我要你理解我正在说的话。 这种理解是必需的，因为你的信念没有转变你，反而使你复杂化； 因为你，不愿意面对事物本来的样子。
You want to have your own gods–new gods instead of the old, new religions instead of the old, new forms instead of the old – all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?
你想拥有属于自己的神灵 —— 用新神替换旧神， 用新宗教替换旧宗教，新仪式替换旧仪式 —— 这一切，都一个样，毫无价值，全是障碍，全是缰绳，都是拐杖。 扳倒了旧等级，你们建立起新的灵性等级；打掉了旧偶像，你们塑造出新偶像。 你们都把自身的灵性放在别人手上，把自身的幸福压在别人手上，把自身的觉悟放在别人身上； 尽管你们已经为我准备了十八年， 可是当我说：所有这些东西都是多余的，当我说你们必须把它们都扔掉， 观看你们的内在，寻找觉醒、光芒、洁白、自身的清廉， 你们没有一个人愿意做。 可能有少数人，但非常非常少。那为什么还要有一个组织呢？
Why have false, hypocritical people following me, the embodiment of Truth? Please remember that I am not saying something harsh or unkind, but we have reached a situation when you must face things as they are. I said last year that I would not compromise. Very few listened to me then. This year I have made it absolutely clear. I do not know how many thousands throughout the world –members of the Order–have been preparing for me for eighteen years, and yet now they are not willing to listen unconditionally, wholly, to what I say.
为什么有假装的、虚伪的人追随我，这个真理的化身？ 请记住，我不是在说某种苛刻或不友善的话， 而是我们已经抵达了一种情景，那就是你必须如实地面对他们。 我去年说过，我不会妥协。当时很少有人听进去。 今年我已经说得彻底地清楚了。我不知道世界上有几千名 —— 明星社的成员 —— 已经为我准备了十八年， 但是，现在他们还是不愿意毫无偏见地、完整地听我所讲的话。
As I said before, my purpose is to make men unconditionally free, for I maintain that the only spirituality is the incorruptibility of the self which is eternal, is the harmony between reason and love. This is the absolute, unconditioned Truth which is life itself. I want therefore to set man free, rejoicing as the bird in the clear sky, unburdened, independent, ecstatic in that freedom.
正如我之前所说，我的目的是使人无条件地自由， 因为我坚持认为，唯一的灵性是自身的清廉，是永恒， 是理性与爱的和谐。这就是绝对的、无条件的真理，是生命本身。 因此，我想使人解放，像鸟儿在晴朗的天空中，那么欢快，毫无负担，毫无牵绊，在那自由中欣喜若狂。
And I, for whom you have been preparing for eighteen years, now say that you must be free of all these things, free from your complications, your entanglements. For this you need not have an organization based on spiritual belief. Why have an organization for five or ten people in the world who understand, who are struggling, who have put aside all trivial things? And for the weak people, there can be no organization to help them to find the Truth, because Truth is in everyone; it is not far, it is not near; it is eternally there.
而我 —— 一个你们为之准备了十八年的人，现在说： 你们必须摆脱所有这些东西，摆脱你们的复杂、你们的纠结。 这样，你们就不需要有一个基于灵性信仰的组织。 为何要有组织，要给五个或者十个人 —— 给这些理解的，正在艰苦攀登的，把所有的琐碎情都放在一边的人，成立一个组织？ 对于懦弱的人来说，没有任何一个组织能帮助他们找到真理， 因为真理在每个人身上。它不远，它不近；它永远在那儿。
Organizations cannot make you free. No man from outside can make you free; nor can organized worship, nor the immolation of yourselves for a cause, make you free; nor can forming yourselves into an organization, nor throwing yourselves into works, make you free. You use a typewriter to write letters, but you do not put it on an altar and worship it. But that is what you are doing when organizations become your chief concern.
各种组织不能使你自由。 没有任何一个人能使你自由。对组织的崇拜不能使你自由，献身于某个目标不能使你自由。 把自己融入到某个组织，把自己献给工作，不能使你自由。 你用打字机写信，但你不会把它放在神坛上，向它跪拜。 可是当组织成为你关注的重心时，你就在这么做。
'How many members are there in it?' That is the first question I am asked by newspaper reporters. 'How many followers have you? By their number we shall judge whether what you say is true or false.' I do not know how many there are. I am not concerned with that. As I said, if there were even one who had been set free, that is enough.
“里面有多少成员？” 这是报社记者问我的头一个问题。 “你有多少追随者？我们用他们的数量来判断你讲的是真是假。” 我不知道有多少人。我不关心那些。 正如我所说，就算只有一个人被解放，那也足够了。
Again, you have the idea that only certain people hold the key to the Kingdom of Happiness. No one holds it. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity.
再一次，你有这种观念 —— 只有某些人掌握着幸福王国的钥匙。 没有人拿着它。没有人有权力拿那把钥匙。 那把钥匙就是你自己，在那成长、净化和独立不朽的清廉中，即是永恒的王国。
So you will see how absurd is the whole structure that you have built, looking for external help, depending on others for your comfort, for your happiness, for your strength. These can only be found within yourselves.
因此，你们会看到，你们建立的整个体系是多么荒谬， 寻求外在帮助，依靠别人来获取你们的舒适、你们的幸福、你们的力量。 —— 这些东西，只能在你们自己身上找到。
You are accustomed to being told how far you have advanced, what is your spiritual status. How childish! Who but yourself can tell you if you are beautiful or ugly within? Who but yourself can tell you if you are incorruptible? You are not serious in these things.
你已经习惯被告知你前进了多远，你的灵性状态处于哪个等级。 多么幼稚！除了你自己，谁能告诉你：你的内心是美还是丑？ 除了你自己，谁能告诉你：你是否清廉？在这些事情上，你们不严肃。
But those who really desire to understand, who are looking to find that which is eternal, without beginning and without an end, will walk together with a greater intensity, will be a danger to everything that is unessential, to unrealities, to shadows. And they will concentrate, they will become the flame, because they understand. Such a body we must create, and that is my purpose. Because of that real understanding there will be true friendship. Because of that true friendship – which you do not seem to know – there will be real cooperation on the part of each one. And this not because of authority, not because of salvation, not because of immolation for a cause, but because you really understand, and hence are capable of living in the eternal. This is a greater thing than all pleasure, than all sacrifice.
但是，那些真正渴望理解， 那些一直在观察，在寻找那永恒的、没有开始也没有结束的东西的人们， 将以更强烈的品质一起同行， 将对一切非本质的、不真实的、阴翳的事物构成威胁。 他们会汇聚，会成为火焰，因为他们理解。 这样的团体，才是我们必须建立的，而这就是我的目的。 出于这种真正地理解，才会有真正的友谊。 有了这种真正的友谊 —— 你似乎不知道 —— 每个人才能真正地合作。 这种合作不是因为权威，不是因为救赎，不是为某个目标而献身， 而是因为你真正地理解，因此能够活在永恒中。 这是一件比所有快乐、比所有牺牲更伟大的事情。
So these are some of the reasons why, after careful consideration for two years, I have made this decision. It is not from a momentary impulse. I have not been persuaded to it by anyone. I am not persuaded in such things. For two years I have been thinking about this, slowly, carefully, patiently, and I have now decided to disband the Order, as I happen to be its Head. You can form other organizations and expect someone else. With that I am not concerned, nor with creating new cages, new decorations for those cages. My only concern is to set man absolutely, unconditionally free.'
因此，这些是我经过两年仔细考虑之后，做出这个决定的一些原因。 它不是由于一时的冲动。没有人劝我这样做。 在这种事情上，我不用人劝。两年来，我一直在思考这个问题， 慢慢地、仔细地、耐心地思考，现在，我决定解散社团，因为我碰巧是它的负责人。 你们可以组建其它的组织，并期盼其他人。对于那些，我既不关心，也不会制造新的笼子，给它们添加新的饰品。 我唯一关心的是：使人绝对地、无条件地自由。