Question: The conscious mind is ignorant and afraid of the unconscious mind. You are addressing mainly the conscious mind and is that enough? Will your method bring about release of the unconscious? Please explain in detail how one can tackle the unconscious mind fully.
問：有意識的頭腦是無知的，害怕無意識的頭腦。 你主要针对有意识的头脑，这就够了吗？ 你的方法会带来无意识的释放吗？ 请详细解释如何完全解决潜意识。
Krishnamurti: We are aware that there is the conscious and the unconscious mind but most of us function only on the conscious level, in the upper layer of the mind, and our whole life is practically limited to that. We live in the so-called conscious mind and we never pay attention to the deeper unconscious mind from which there is occasionally an intimation, a hint; that hint is disregarded, perverted or translated according to our particular conscious demands at the moment.
克里希那穆提：我们知道有意识和无意识的头脑 但是我们大多数人只在意识层面上运作，在头脑的上层， 而我们的整个生命实际上仅限于此。 我们生活在所谓的意识中 我们从不注意更深层的潜意识，偶尔会从中得到一种提醒，暗示； 这种暗示被忽视、歪曲或根据我们此刻特定的要求进行翻译。
Now the questioner asks, "You are addressing mainly the conscious mind and is that enough?" Let us see what we mean by the conscious mind. Is the conscious mind different from the unconscious mind? We have divided the conscious from the unconscious; is this justified? Is this true? Is there such a division between the conscious and the unconscious? Is there a definite barrier, a line where the conscious ends and the unconscious begins?
现在提问者问：“你主要针对有意识的头脑，这就够了吗？ 让我们看看我们所说的意识是什么。 有意识的头脑和无意识的头脑不同吗？ 我们将意识与无意识分开；这合理吗？这是真的吗？ 有意识和无意识之间有这样的划分吗？ 有没有一个明确的障碍，一条意识结束和无意识开始的分界线？
We are aware that the upper layer, the conscious mind, is active but is that the only instrument that is active throughout the day? If I were addressing merely the upper layer of the mind, then surely what I am saying would be valueless, it would have no meaning. Yet most of us cling to what the conscious mind has accepted, because the conscious mind finds it convenient to adjust to certain obvious facts; but the unconscious may rebel, and often does, and so there is conflict between the so-called conscious and the unconscious.
我們意識到上層，意識的頭腦，是活躍的。 但这是唯一全天活跃的工具吗？ 如果我只是针对头脑的上层， 那么，我所说的肯定是毫无价值的，它没有任何意义。 然而，我们大多数人都坚持有意识的头脑所接受的东西， 因为有意识的头脑发现，适应某些明显的事实很方便； 但潜意识可能会反抗，而且经常会反抗， 因此，在所谓的有意识和无意识之间，存在着冲突。
Therefore, our problem is this, is it not? There is in fact only one state, not two states such as the conscious and the unconscious; there is only a state of being, which is consciousness, though you may divide it as the conscious and the unconscious. But that consciousness is always of the past, never of the present; you are conscious only of things that are over. You are conscious of what I am trying to convey the second afterwards, are you not; you understand it a moment later.
因此，我们的问题是这个，不是吗？ 事实上只有一种状态，而不是有意识和无意识等两种状态； 只有一種存在狀態，那就是意識，儘管你可以將它分為有意識和無意識。 但这种意识总是过去的，而不是现在； 你只意识到已经结束的事情。 我接下来想传达什么，你之后才意识到，不是吗？ 过一会儿，你才意识到。
You are never conscious or aware of the now. Watch your own hearts and minds and you will see that consciousness is functioning between the past and the future and that the present is merely a passage of the past to the future. Consciousness is therefore a movement of the past to the future.
你從來沒有意識或意識到現在。 注意你自己的心灵和头脑 你将看到意识在过去和未来之间运作。 现在只是过去到未来的通道。 因此，意识是过去到未来的运动。
If you watch your own mind at work, you will see that the movement to the past and to the future is a process in which the present is not. Either the past is a means of escape from the present, which may be unpleasant, or the future is a hope away from the present. So the mind is occupied with the past or with the future and sloughs off the present.
如果你在工作时观察你自己的头脑， 你将看到，走向过去和未来的运动是一个与现在无关的过程。 要么过去是逃避现在的手段，现在可能使人不愉快， 或者未来是远离现在的希望。 因此，头脑被过去或未来所占据，并摆脱了现在。
That is the mind is conditioned by the past, conditioned as an Indian, a Brahmin or a non-Brahmin, a Christian, a Buddhist and so on, and that conditioned mind projects itself into the future; therefore it is never capable of looking directly and impartially at any fact. It either condemns and rejects the fact or accepts and identifies itself with the fact.
那就是一颗被过去所制约的头脑， 受条件制约的人，成为了印度人，婆罗门或非婆罗门，基督徒，佛教徒等， 这种有局限的头脑将自己投射到未来； 因此，它永远无法直接和公正地看待任何事实。 它要么谴责和拒绝这一事实，要么接受并认同这一事实。
Such a mind is obviously not capable of seeing any fact as a fact. That is our state of consciousness which is conditioned by the past and our thought is the conditioned response to the challenge of a fact; the more you respond according to the conditioning of belief, of the past, the more there is the strengthening of the past.
这样的头脑显然无法将任何事实视为一个事实。 这就是我们受过去制约的意识状态。 我们的思想是对事实挑战的条件反射； 你越是根据信仰的条件，对过去做出反应， 你就越是在加强过去。
That strengthening of the past is obviously the continuity of itself, which it calls the future. So that is the state of our mind, of our consciousness - a pendulum swinging backwards and forwards between the past and the future. That is our consciousness, which is made up not only of the upper layers of the mind but of the deeper layers as well. Such consciousness obviously cannot function at a different level, because it only knows those two movements of backwards and forwards.
对过去的加强显然是对它自身的延续，它称之为未来。 这就是我们的思想状态，我们的意识状态。 —— 在过去和未来之间来回摆动的钟摆。 这就是我们的意识， 它不仅由头脑的上层组成，而且由更深层组成。 这种意识显然不能在不同的层面上发挥作用， 因为它只知道那两个前后的动作。
If you watch very carefully you will see that it is not a constant movement but that there is an interval between two thoughts; though it may be but an infinitesimal fraction of a second, there is an interval that has significance in the swinging backwards and forwards of the pendulum. We see the fact that our thinking is conditioned by the past which is projected into the future; the moment you admit the past, you must also admit the future, because there are not two such states as the past and the future but one state which includes both the conscious and the unconscious, both the collective past and the individual past.
如果你非常仔细地观察 你会看到它不是一个恒定的运动，而是在两个思想之间，有一个间隔； 虽然它可能只是一秒的无穷小的几分之一， 有一个间隔在钟摆的前后摆动中具有重要意义。 我们看到这样一个事实，即我们的思考受到投射到未来的过去的制约； 在承认过去的那一刻，你也必须承认未来， 因为没有过去和未来这样的两种状态 而是一种状态，它包括了有意识和无意识， 包括了集体的过去和个人的过去。
The collective and the individual past, in response to the present, give out certain responses which create the individual consciousness; therefore consciousness is of the past and that is the whole background of our existence. The moment you have the past, you inevitably have the future, because the future is merely the continuity of the modified past but it is still the past, so our problem is how to bring about a transformation in this process of the past without creating another conditioning, another past.
集体和个人的过去，对现在作出回应， 给出某些特定的回应，创造出个人的意识； 因此，意识是过去的，这是我们存在的全部背景。 当你拥有过去的那一刻，你必然拥有未来， 因为未来只是修改后的过去的延续 但它仍然是过去， 因此，我们的问题是如何在过去这一过程中带来转变，而不创造另一种制约，另一种过去。
To put it differently, the problem is this: Most of us reject one particular form of conditioning and find another form, a wider, more significant or more pleasant conditioning. You give up one religion and take on another, reject one form of belief and accept another. Such substitution is obviously not understanding life, life being relationship. Our problem is how to be free from all conditioning.
换句话说，问题是这样的： 我们大多数人拒绝一种特定形式的制约， 而去寻找另一种形式，一种更广泛的、更显着或更愉快的制约。 你放棄一種宗教而接受另一種宗教，拒絕一種形式的信仰而接受另一種。 这种替代显然是不理解生命，生命就是关系。 我们的问题是如何摆脱所有的制约。
Either you say it is impossible, that no human mind can ever be free from conditioning, or you begin to experiment, to inquire, to discover. If you assert that it is impossible, obviously you are out of the running. Your assertion may be based on limited or wide experience or on the mere acceptance of a belief but such assertion is the denial of search, of research, of inquiry, of discovery. To find out if it is possible for the mind to be completely free from all conditioning, you must be free to inquire and to discover.
要么你说这是不可能的，没有人的头脑可以摆脱制约， 或者你开始实验，去探究，去发现。 如果你断言这是不可能的，显然你已经退却了。 您的断言可能基于有限或广泛的体验，或者仅仅基于对信仰的接受 但这种断言是对搜索、研究、探究和发现的否定。 要找出头脑是否有可能完全摆脱所有的制约， 你必须能够自由地询问和发现。
Now I say it is definitely possible for the mind to be free from all conditioning - not that you should accept my authority. If you accept it on authority, you will never discover, it will be another substitution and that will have no significance. When I say it is possible, I say it because for me it is a fact and I can show it to you verbally, but if you are to find the truth of it for yourself, you must experiment with it and follow it swiftly.
现在我说，头脑绝对有可能摆脱所有的制约 —— 不是说你应该接受我的权威。 如果你在权威上接受它，你永远不会发现， 这将是另一种替代，没有任何意义。 当我说这是可能的时，我说是因为对我来说这是一个事实，我可以口头向你展示， 但是如果你要为你自己找到它的真相，你必须试验它并迅速跟随它。
The understanding of the whole process of conditioning does not come to you through analysis or introspection, because the moment you have the analyser that very analyser himself is part of the background and therefore his analysis is of no significance. That is a fact and you must put it aside.
理解制约的全过程 而不是通过分析或深思而来， 因为当你拿出分析工具的那一刻，分析器本身就是背景的一部分 因此，他的分析毫无意义。 这是一个事实，你必须把它放在一边。
The analyser who examines, who analyses the thing which he is looking at, is himself part of the conditioned state and therefore whatever his interpretation, his understanding, his analysis may be, it is still part of the background. So that way there is no escape and to break the background is essential, because to meet the challenge of the new, the mind must be new; to discover God, truth, or what you will, the mind must be fresh, uncontaminated by the past.
分析者检查，分析他正在看的东西， 他自己是制约条件状态的一部分， 因此，无论他的解释，他的理解，他的分析是什么， 它仍然是背景的一部分。 这样就无法逃脱了，打破背景是必不可少的， 因为要迎接新事物的挑战，这颗头脑必须是新的； 要发现上帝、真理或你想要的东西，头脑必须是新鲜的，不受过去的污染。
To analyse the past, to arrive at conclusions through a series of experiments, to make assertions and denials and all the rest of it, implies, in its very essence, the continuance of the background in different forms; when you see the truth of that fact you will discover that the analyser has come to an end. Then there is no entity apart from the background: there is only thought as the background, thought being the response of memory, both conscious and unconscious, individual and collective.
分析过去，通过一系列实验得出结论， 断言和否认以及其他所有内容，本质上意味着背景以不同形式延续； 当你看到这个事实的真相时，你会发现分析仪已经走到了尽头。 那么除了背景之外没有实体： 只有思想作为背景，思想是记忆的反应，有意识的和无意识的， 个人和集体的。
The mind is the result of the past, which is the process of conditioning. How is it possible for the mind to be free? To be free, the mind must not only see and understand its pendulum-like swing between the past and the future but also be aware of the interval between thoughts. That interval is spontaneous, it is not brought about through any causation, through any wish, through any compulsion.
頭腦是過去的結果，是制約的過程。 这颗头脑怎么可能自由？ 为了获得自由，头脑不仅必须看到和理解它在过去和未来之间的钟摆般的摆动。 但也要注意思想之间的间隔。 那个间隔是自发的， 它不是通过任何因果关系，通过任何愿望，通过任何强迫来实现的。
If you watch very carefully, you will see that though the response, the movement of thought, seems so swift, there are gaps, there are intervals between thoughts. Between two thoughts there is a period of silence which is not related to the thought process. If you observe you will see that that period of silence, that interval, is not of time and the discovery of that interval, the full experiencing of that interval, liberates you from conditioning - or rather it does not liberate `you' but there is liberation from conditioning.
如果你非常仔细地观察， 你會看到，雖然回應，思想的移動，似乎如此迅速， 思想之间有间隙，有间隔。 在两个思想之间有一段与思考过程无关的沉默期。 如果你觀察，你會發現那段寧靜的時期，那段時間，不是時間。 而那个区间的发现，对那个区间的充分体验，把你从制约中解放出来。 —— 或者更确切地说，它并没有解放“你”，而是从制约中解脱出来。
So the understanding of the process of thinking is meditation. We are now not only discussing the structure and the process of thought, which is the background of memory, of experience, of knowledge, but we are also trying to find out if the mind can liberate itself from the background. It is only when the mind is not giving continuity to thought, when it is still with a stillness that is not induced, that is without any causation - it is only then that there can be freedom from the background.
因此，对思考过程的理解就是冥想。 我们现在不仅在讨论思想的结构和过程， 也就是记忆、经验、知识的背景， 我們也在試圖找出頭腦是否可以從背景中解放它自己。 只有当头脑没有赋予思想以连续性时， 当它依然静止，处于一种非诱导的静止状态，没有任何因果关系的时候 —— 只有这样，才有摆脱背景的自由。