Do WE KNOW WHAT we mean by the self? By that, I mean the idea, the memory, the conclusion, the experience, the various forms of nameable and unnameable intentions, the conscious endeavour to be or not to be, the accumulated memory of the unconscious, the racial, the group, the individual, the clan, and the whole of it all, whether it is projected outwardly in action or projected spiritually as virtue; the striving after all this is the self.
我们知道我们所说的自我是什么意思吗？ 我指的是这个想法，这段记忆，这个结论，这种体验， 各种形式的可命名和不可命名的意图， 这种有意识地努力去做或避免， 无意识的、种族的、集体的、个人的、氏族的累积记忆， 以及这一切的全部， 无论是在行动上向外投射，还是在灵性上投射为美德； 这一切的奋斗，也就是这个自我。
In it is included the competition, the desire to be. The whole process of that is the self; and we know actually when we are faced with it that it is an evil thing. I am using the word `evil' intentionally, because the self is dividing: the self is self-enclosing: its activities, however noble, are separative and isolating. We know all this. We also know those extraordinary moments when the self is not there, in which there is no sense of endeavour, of effort, and which happens when there is love.
其中包括竞争，渴望去做。这整个过程就是自我； 实际上，当我们面对它时，我们知道这是一个邪恶的东西。 我故意使用“邪恶”这个词， 因为自我在分裂：自我是‘自我-隔绝’的： 它的活动，无论多么高尚，都是分离和孤绝的。 我们知道这一切。 我们也知道那些自我不在的非凡时刻， 其中没有奋斗感，没有努力感，当有爱时就会发生。
It seems to me that it is important to understand how experience strengthens the self. If we are earnest, we should understand this problem of experience. Now what do we mean by experience? We have experience all the time, impressions; and we translate those impressions, and we react or act according to them; we are calculating, cunning, and so on. There is the constant interplay between what is seen objectively and our reaction to it, and interplay between the conscious and the memories of the unconscious.
在我看来，理解体验如何增强自我，是很重要的。 如果我们认真，我们应该理解体验这个问题。 现在，我们所说的体验是什么意思？我们一直都有体验，印象； 我们翻译这些印象，并依据它们而做出反应或采取行动； 我们算计，狡诈等等。 在客观所见和我们的反应之间，有持续交互， 以及意识和无意识内容之间的相互作用。
According to my memories, I react to whatever I see, to whatever I feel. In this process of reacting to what I see, what I feel, what I know, what I believe, experience is taking place, is it not? Reaction, response to something seen, is experience.
根据我的记忆，我对我看到的任何东西，对我感觉到的任何东西做出反应。 这是一个对我的所见，所感，所知，所信而做出的反应过程， 体验正在发生，不是吗？ 反应，对看到的东西的反应，即是体验。
When I see you, I react; the naming of that reaction is experience. If I do not name that reaction it is not an experience. Watch your own responses and what is taking place about you. There is no experience unless there is a naming process going on at the same time. If I do not recognize you, how can I have the experience of meeting you? It sounds simple and right. Is it not a fact? That is if I do not react according to my memories, according to my conditioning, according to my prejudices, how can I know that I have had an experience?
当我看到你时，我会做出反应；这种反应的命名是体验。 如果我不说出这种反应，那就不是一种体验。 观察你自己的反应以及你正在发生的事情。 除非同时进行命名的过程，否则就没有体验。 如果我不认得你，我怎么会有遇见你的体验？ 这听起来俭朴而正确。这不是事实吗？ 也就是说，如果我不根据我的记忆，根据我的条件反射，根据我的偏见做出反应， 我怎么知道我有过一个体验？
Then there is the projection of various desires. I desire to be protected, to have security inwardly; or I desire to have a Master, a guru, a teacher, a God; and I experience that which I have projected; that is I have projected a desire which has taken a form, to which I have given a name; to that I react. It is my projection. It is my naming. That desire which gives me an experience makes me say: "I have experience", "I have met the Master", or "I have not met the Master". You know the whole process of naming an experience. Desire is what you call experience, is it not?
接着出现各种欲望的投射。 我渴望被保护，内心要有安全； 或者我渴望有一个师父，一个导师，一个老师，一个上帝； 我好想体验我所投射的场景； 也就是说，我投射出了一种欲望，这种欲望已经形成一种形态，我给它起了一个名字；并对此做出我的反应。 它是我的投射。它是我取的名字。 这种欲望给我一种体验，使得我说： “我有体验到”，“我见到了大师”，或者“我没有见到大师”。 您知道命名体验的整个过程。欲望就是你所说的体验，不是吗？
When I desire silence of the mind, what is taking place? What happens? I see the importance of having a silent mind, a quiet mind, for various reasons; because the Upanishads have said so, religious scriptures have said so, saints have said it, and also occasionally I myself feel how good it is to be quiet, because my mind is so very chatty all the day.
當我渴望頭腦的安静時，在發生什麼？发生着什么？ 出于各种原因，我看到了拥有一颗安静的头脑，一颗安静的头脑的重要性； 因为《奥义书》是这么说的，宗教经文是这么说的，圣人是这样说的， 偶尔我自己也会觉得安静是多么美好，因为我的头脑整天都在唠叨。
At times I feel how nice, how pleasurable it is to have a peaceful mind, a silent mind. The desire is to experience silence. I want to have a silent mind, and so I ask "How can I get it?" I know what this or that book says about meditation, and the various forms of discipline. So through discipline I seek to experience silence. The self, the `me', has therefore established itself in the experience of silence.
有时我觉得拥有一颗平静的头脑是多么美，多么愉悦！ 这就是想体验安静的欲望。我想有一个安静的头脑，所以我问“我怎样才能得到它？ 我知道這本或那本書对冥想和各種形式的戒律是怎麼說的。 因此，通过戒律，我寻求体验安静。 因此，自我，即“我”，在体验安静的过程中，建立了它自己。
I want to understand what is truth; that is my desire, my longing; then there follows my projection of what I consider to be the truth, because I have read lots about it; I have heard many people talk about it; religious scriptures have described it. I want all that. What happens? The very want, the very desire is projected, and I experience because I recognize that projected state.
我想理解什么是真理；那是我的欲望，我的渴望； 然后是我跟随我认为是真理的投射，因为我读了很多关于它的文章； 我听过很多人谈论它；宗教经文对此进行了描述。 我想要这一切。在发生什么？ 好想好想，这热切的欲望被投射， 终于，我体验到了，因为我认出了那种被投射出的场景。
If I did not recognize that state, I would not call it truth. I recognize it and I experience it; and that experience gives strength to the self, to the `me', does it not? So the self becomes entrenched in the experience. Then you say "I know", "the Master exists",'`there is God" or "there is no God; you say that a particular political system is right and all others are not.
如果我不认识这种场景，我就不会称它为真理。 我认识它并体验到它；这种体验给自我、给“我”带来了力量，不是吗？ 因此，自我在体验中变得根深蒂固。 然后你说“我知道”，“大师是存在的”，“有上帝”或者“没有上帝； 你说这个特别的政治制度是正确的，而所有其他制度都不正确。
So experience is always strengthening the `me'. The more you are entrenched in your experience, the more does the self get strengthened. As a result of this, you have a certain strength of character, strength of knowledge, of belief, which you display to other people because you know they are not as clever as you are, and because you have the gift of the pen or of speech and you are cunning. Because the self is still acting, so your beliefs, your Masters, your castes, your economic system are all a process of isolation, and they therefore bring contention. You must, if you are at all serious or earnest in this, dissolve this centre completely and not justify it. That is why we must understand the process of experience.
所以体验总是在加强这位“我”。 你越是根深蒂固地坚持你自己的体验，这位我，就越强大。 因此，你拥有人格的力量，知识的力量，信念的力量， 你向其他人展示，因为你知道他们不像你那么聪明， 因为你有写作或演讲的天赋，你很聪明。 因为，这位‘我’还在继续演戏， 所以，你的信仰，你的大师们，你的种姓，你的经济制度都是一个隔离的过程， 因此，它们引发了争辩。 如果你对此是严肃的或认真的，你必须彻底解散这个中心，而不是为它辩护。 这就是为什么我们必须理解体验这种过程。
Is it possible for the mind, fur the self, not to project, not to desire, not to experience? We see that all experiences of the self are a negation, a destruction, and yet we call them positive action, don't we? That is what we call the positive way of life. To undo this whole process is, to you, negation. Are you right in that?
这颗头脑，这大脑的皮质层，这位肤浅的自我，有没有可能不投射，不去想，不体验？ 我们看到，自我的所有体验都是一种拒绝，一种破坏， 然而，我们称之为积极的行为，我们不是吗？ 这就是我们所说的积极的生活方式。 对你来说，撤销这整个过程就是拒绝。 那样做，你做对了吗？
Can we, you and I, as individuals, go to the root of it and understand the process of the self? Now what brings about dissolution of the self? Religious and other groups have offered identification, have they not? "Identify yourself with a larger, and the self disappears", is what they say. But surely identification is still the process of the self; the larger is simply the projection of the `me', which I experience and which therefore strengthens the `me'.
我们，你和我，作为个体，能不能找到它的根源，理解自我的过程？ 那么，什么导致自我的解体？ 宗教团体和其他团体已经提供了识别方法，他们没有吗？ “把自己与那更伟大的相认同，然后，自我消失了”，这是他们所说的。 但可以肯定的是，认同仍然是这个自我的过程； 更大的只是这位“我”的投射，是我的体验，因此加强了“我”。
All the various forms of discipline, belief and knowledge surely only strengthen the self. Can we find an element which will dissolve the self? Or is that a wrong question? That is what we want basically. We want to find something which will dissolve the `me', do we not? We think there are various means, namely, identification, belief, etc; but all of them are at the same level; one is not superior to the other, because all of them are equally powerful in strengthening the self the `me'.
所有各种形式的纪律、信仰和知识肯定只会加强自我。 我们能找到一个能溶解自我的元素吗？或者，这是一个错误的问题？ 这就是我们基本上想要的。我们想找到一些能消解“我”的东西，不是吗？ 我们认为有多种手段，认同、信仰等； 但它们都处于同一水平； 一个并不比另一个优越，因为它们在加强自我、强化这位“我”的作用上，同样强大。
So can I see the `me' wherever it functions, and see its destructive forces and energy? Whatever name I may give to it, it is an isolating force, it is a destructive force, and I want to find a way of dissolving it. You must have asked this yourself - "I see the `I' functioning all the time and always bringing anxiety, fear, frustration, despair, misery, not only to myself but to all around me. Is it possible for that self to be dissolved, not partially but completely?" Can we go to the root of it and destroy it? That is the only way of truly functioning, is it not?
那么，我能够看到“我”在任何地方所发挥的作用，看到它的破坏力和能量吗？ 不管我怎么称呼它，它都是一种隔绝的力量，它是一种破坏性的力量， 我想找到一种溶解它的方法。 你一定问过你自己 —— “我看到这位'我'一直在运作，总是带来焦虑、恐惧、沮丧、绝望、痛苦， 不仅对我自己，而且对我周围的人。 那个自我有没有可能被消解，不是部分的，而是彻底的？” 我们能找到它的根源并摧毁它吗？ 这是真正发挥作用的唯一途径，不是吗？
I do not want to be partially intelligent but intelligent in an integrated manner. Most of us are intelligent in layers, you probably in one way and I in some other way. Some of you are intelligent in your business work, some others in your office work, and so on; people are intelligent in different ways; but we are not integrally intelligent. To be integrally intelligent means to be without the self. Is it possible?
我不想局部的智力，而是以综合的方式智力。 我们大多数人都分层次的智力，你可能以一种方式，而我在另一种方式。 你们中的一些人在商业工作中很智力，有些人在办公室工作中很智力，等等； 人们在不同的途径上很智力；但我们不是综合性的智力。 综合性的智力意味着没有自我。它可能吗？
Is it possible for the self to be completely absent now? You know it is possible. What are the necessary ingredients, requirements? What is the element that brings it about? Can I find it? When I put that question "Can I find it?" surely I am convinced that it is possible; so I have already created an experience in which the self is going to be strengthened, is it not?
现在，自我有可能完全不在吗？ 你知道这是可能的。 必要的成分、要求是什么？ 带来它的元素是什么？ 我能找到它吗？ 当我提出“我能找到它吗？”这个问题时，我当然相信这是可能的； 所以我已经创造了一种自我将得到加强的体验，不是吗？
Understanding of the self requires a great deal of intelligence, a great deal of watchfulness, alertness, watching ceaselessly, so that it does not slip away. I, who am very earnest, want to dissolve the self. When I say that, I know it is possible to dissolve the self. The moment I say; I want to dissolve this", in that there is still the experiencing of the self; and so the self is strengthened. So how is it possible for the self not to experience?
对自我的理解需要大量的智力， 大量的觉察，警惕，不断地观看，这样它就不会溜走。 我，是很认真的，想解散这位自我。 当我这么说时，我知道有可能溶解自我。 我说的那一刻；我想消解这位，因为自我还在体验； 因此，自我得到了加强。 那么，自我怎么可能不去体验呢？
One can see that the state of creation is not at all the experience of the self Creation is when the self is not there, because creation is not intellectual, is not of the mind, is not self-projected, is something beyond all experiencing. So is it possible for the mind to be quite still, in a state of non-recognition, or non-experiencing, to be in a state in which creation can take place, which means when the self is not there, when the self is absent? The problem is this, is it not? Any movement of the mind, positive or negative, is an experience which actually strengthens the `me'. Is it possible for the mind not to recognize? That can only take place when there is complete silence, but not the silence which is an experience of the self and which therefore strengthens the self.
一个人可以看到 创造性的状态根本不是自我的体验 创造是自我不存在的时候， 因为创造不是智力的，不是头脑的，不是自我投射的，是某个超越一切体验的东西。 那么，这颗头脑有没有可能相当静止，处于一种无识别的状态， 或者无体验的状态，处于可以发生创造的状态， 这意味着当自我不存在时，自我何时不存在？ 问题是这个，不是吗？ 任何头脑的运动，无论是积极的还是消极的，都是一种体验，实质上在强化自我。 头脑有可能不识别吗？ 只有在彻底安静的情况下，才能发生， 但不是这个安静，这个自我的体验，因而强化了自我。
Is there an entity apart from the self which looks at the self and dissolves the self? Is there a spiritual entity which supercedes the self and destroys it, which puts it aside? We think there is, don't we? Most religious people think there is such an element. The materialist says, "It is impossible for the self to be destroyed; it can only be conditioned and restrained - politically, economically and socially; we can hold it firmly within a certain pattern and we can break it; and therefore it can be made to lead a high life, a moral life, and not to interfere with anything but to follow the social pattern, and to function merely as a machine". That we know. There are other people, the so-called religious ones - they are not really religious, though we call them so - who say, "Fundamentally, there is such an element. If we can get into touch with it, it will dissolve the self".
除了自我之外，有没有一个实体可以看着自我并消解自我？ 有没有一个精神实体超越了自我，并摧毁它，把它放在一边？ 我们认为有，不是吗？ 大多数宗教人士认为有这样的元素。 唯物主义者说：“自我不可能被摧毁； 它只能在政治上、经济和社会上受到限制和约束； 我们可以将它牢牢地固定在一定的模式中，我们可以打破它； 因此，它可以被引领到一种高尚的生活，一种道德的生命， 不必做任何事情，只需要遵循社会的模式，像机器一样运转”。 我们知道这种说法。 还有其他人，所谓的宗教人士 —— 他们不是真正的宗教性的，尽管我们这样称呼他们 —— 他们说，“从根本上说，有这样一个元素。 如果我们能接触到它，它就会消解自我”。
Is there such an element to dissolve the self? Please see what we are doing. We are forcing the self into a corner. If you allow yourself to be forced into the corner, you will see what will happen. We should like there to be an element which is timeless, which is not of the self, which, we hope, will come and intercede and destroy the self - and which we call God. Now is there such a thing which the mind can conceive?
有没有这样的元素来消解自我？请看看我们在做什么。 我们把自我逼到一个墙角。 如果你允许你自己被迫陷入这个墙角，你会看到在发生什么。 我们希望有一种元素是无时间的，它不属于自我， 我们希望，它会来代祷并摧毁自我 —— 我们称之为上帝。 现在，有这样的事情是头脑可以想象的吗？
There may be or there may not be; that is not the point. But when the mind seeks a timeless spiritual state which will go into action in order to destroy the self is that not another form of experience which is strengthening the `me'? When you believe, is that not what is actually taking place? When you believe that there is truth, God, the timeless state, immortality, is that not the process of strengthening the self?
可能有，也可能没有；那不是要点。 而是，头脑在寻求一种无时间的灵性状态 —— 以采取行动，摧毁这位自我 那么，难道不是另一种形式的体验，正在强化这个“我”吗？ 当你相信时，那难道不是真实地在发生的事情吗？ 当你相信有真理，上帝，这种无时间的状态，不朽的时候， 这难道不是一种强化自我的过程吗？
The self has projected that thing which you feel and believe will come and destroy the self. So, having projected this idea of continuance in a timeless state as a spiritual entity, you have an experience; and such experience only strengthens the self; and therefore what have you done? You have not really destroyed the self but only given it a different name, a different quality; the self is still there, because you have experienced it. Thus our action from the beginning to the end is the same action, only we think it is evolving, growing, becoming more and more beautiful; but, if you observe inwardly, it is the same action going on, the same `me' functioning at different levels with different labels, different names.
自我投射出你感觉、你相信的那个将会摧毁这位自我的东西。 因此，将这种延续的想法投射到作为精神实体的无时间状态中，你就有了一种体验； 而这样的体验只会加强自我；因此你做了什么？ 你没有真正摧毀自我，只是給了它一個不同的名稱，一種不同的品質； 自我還在那裡，因为你已经体验到了它。 因此，我们从头到尾的行动都是相同的行动， 只不过，我们认为它在进化，成长，变得越来越美丽； 但是，如果你内观， 它是同样的行动，同样的“我”在不同的层面上运作，贴着不同的标签，不同的名称。
When you see the whole process, the cunning, extraordinary inventions, the intelligence of the self, how it covers itself up through identification, through virtue, through experience, through belief, through knowledge; when you see that the mind is moving in a circle, in a cage of its own making, what happens? When you are aware of it, fully cognizant of it, then are you not extraordinarily quiet - not through compulsion, not through any reward, not through any fear? When you recognize that every movement of the mind is merely a form of strengthening the self when you observe it, see it, when you are completely aware of it in action, when you come to that point - not ideologically, verbally, not through projected experiencing, but when you are actually in that state - then you will see that the mind, being utterly still, has no power of creating.
当你看到整个过程，这种狡猾，非凡的发明，自我的这种智力， 它如何通过认同、美德、体验、信仰、知识来掩盖它自己； 當你看到頭腦在一個圓圈中，在它自己製造的籠子裡移動，發生什麼？ 当你意识到它时，充分认识到它， 那你不是格外地安静吗 —— 不是通过强迫，不是通过任何奖励，不是通过任何恐惧？ 当你认识到头脑的每一个动作都只是加强自我的一种形式时 当你观察它，看到它，当你在行动中完全觉知它时， 当你走到那一步时 —— 不是意识形态上的，口头上的，不是通过投射的体验， 而是当你真正处于那种状态时 —— 那么，你會看到頭腦，完全靜止，沒有創造的能力。
Whatever the mind creates is in a circle, within the field of the self. When the mind is non-creating there is creation, which is not a recognizable process. Reality, truth, is not to be recognized. For truth to come, belief, knowledge, experiencing, the pursuit of virtue - all this must go. The virtuous person who is conscious of pursuing virtue can never find reality. He may be a very decent person; but that is entirely different from being a man of truth, a man who understands. To the man of truth, truth has come into being. A virtuous man is a righteous man, and a righteous man can never understand what is truth because virtue to him is the covering of the self the strengthening of the self because he is pursuing virtue.
无论头脑创造什么，都是在一个圆圈里，在自我的领域内。 當頭腦是无創造性的，就會有創造，這是一個不可識別的過程。 现实，真理，是无法识别的。 为了真理的到来，信仰，知识，体验，对美德的追求 —— 所有这些都必须消失。 有德行的人，只要有意识地追求美德，永远找不到现实。 他可能是一个非常正派的人； 但这与做一个真实的人，一个理解的人完全不同。 对真正的人来说，真理已经到来了。 有德行的人就是正义的人，正义的人永远无法理解什么是真理 因为美德对他来说是自我的掩护，自我的强化 因为他在追求美德。
When he says "I must be without greed", the state of non-greed which he experiences only strengthens the self. That is why it is so important to be poor, not only in the things of the world but also in belief and in knowledge. A man with worldly riches or a man rich in knowledge and belief will never know anything but darkness, and will be the centre of all mischief and misery. But if you and I, as individuals, can see this whole working of the self, then we shall know what love is. I assure you that is the only reformation which can possibly change the world. Love is not of the self. Self cannot recognize love. You say "I love; but then, in the very saying of it, in the very experiencing of it, love is not. But, when you know love, self is not. When there is love, self is not.
当他说“我必须不贪婪”时，他所体验的非贪婪状态只会加强自我。 正因为如此，处于贫穷是如此重要，不仅在世俗的东西上，而且在信仰和知识上。 一个拥有世俗财富的人或一个富有知识和信仰的人除了黑暗，永远不会知道任何东西， 并将成为所有灾难和悲惨的中心。 但是，如果你和我，作为个体，能够看到自我的整个运作，那么我们就会知道什么是爱。 我向你保证，这是唯一可能改变世界的转变。 爱不是属于自我的。自我无法识别爱。 你说“我爱；那么，在说它的时候，在体验它的时候，爱不在了。 但是，当你知道爱时，自我就不在。当有爱时，自我就不存在。