《生命之書：365日的靜心冥想》作者：克里希那穆提(Krishnamurti)，譯者：胡因夢
生命之書：365日的靜心冥想一月份(中英文)  施郁麗整理於8.11.2020洛杉磯
 

一月一日平靜地聽Listen with ease

• 你是否曾經完全沉默地坐過？沒有一絲注意力被牽掛住，沒有一絲努力去投注，而是頭腦完全地安靜，真正地靜止？那時侯你會聽到一切，不是嗎？
• 你聽到遠處的聲音也聽到稍近一點的以及身邊的、那些直接明晰的聲音，這才真正意味著你在傾聽萬物。你的頭腦沒有被導入一個狹小的通道裡。
• 如果你用這種方式去傾聽，平靜放鬆地，沒有一絲緊張地傾聽，你會發現你的內在發生了一個巨大的變化，一個自然來臨、不須請求的變化。在那個變化中孕育著強烈的美和深入的洞見。
• January 1 Listen with ease
  Have you ever sat very silently, not with your attention fixed on anything, not making an effort to concentrate, but with the mind very quiet, really still? Then you hear everything, don’t you?
• You hear the far-off noises as well as those that are nearer and those that are very close by, the immediate sounds—which means really that you are listening to everything. Your mind is not confined to one narrow little channel.
• If you can listen in this way, listen with ease, without strain, you will find an extraordinary change taking place within you, a change which comes without your volition, without your asking; and in that change there is great beauty and depth of insight.

一月二日把屏幕放在一邊Putting aside screens?

• 你是怎樣聽的？你是否帶著你的投射（projections），透過你的投射來聽，透過你的野心、渴望、恐懼、焦慮，你只聽見你想聽的，只聽見那些使你滿意、滿足、舒服以及當時能減輕你痛苦的內容。
• 如果你通過「慾望」的屏幕，那樣你只能聽見你自己的聲音，你所聽到的不過是你自己的慾望。那是否有其他形式的傾聽呢？
• 重要的並非在於發現怎樣去聽見什麼被言說了，重要的在於去傾聽一切：街道的喧鬧，鳥兒的喳喳私語，電車的聲響，無休止的大海，你丈夫或妻子和你的朋友們的聲音，以及孩子的哭叫。
• 傾聽的重要性在於當一個人不再投射自己的慾望去聽。一個人能否把所有這些慾望屏幕放在一邊，真正的傾聽？
• January 2 Putting aside screens?
  How do you listen? Do you listen with your projections, through your projection, through　your ambitions, desires, fears, anxieties, through hearing only what you want to hear, only what will be satisfactory, what will gratify, what will give comfort, what will for the moment alleviate your suffering?
• If you listen through the screen of your desires, then you obviously listen to your own voice; you are listening to your own desires. And is there any other form of listening?
• Is it not important to find out how to listen not only to what is being said but to everything— to the noise in the streets, to the chatter of birds, to the noise of the tramcar, to the restless sea, to the voice of your husband, to your wife, to your friends, to the cry of a baby?
• Listening has importance only when one is not projecting one’s own desires through which one listens. Can one put aside all these screens through which we listen, and really listen?

一月三日在話語的背後Beyond the noise of words

• 傾聽並非一種易於學會的藝術，但在傾聽中確有其美及深深的領會。
• 我們以我們生命存在的不同深度去傾聽，然而我們的聽總是帶著種種預設或者某個特定的觀點。我們不會簡單地聽；總是有一道我們自己的思想、結論和偏見的屏幕在那裡干擾。
• 去聽，必須要有一種內在的寧靜、一種從欲求的緊張中釋放的自由和放鬆了的注意力。在這種覺察而被動的狀態下才能聽見那超越於言辭結論的內容。
• 話語容易產生混淆，它只是交流的外在手段；那超越於語言噪音的交流必然建立於一種覺察的被動性上。那些愛著的人會真正地聽；然而很難發現一個真正的聽者。
• 我們大多數人追逐一個結果和目標的完成；我們一直在克服和征服什麼，所以不可能有真正的傾聽。只有在傾聽中一個人才能聽到「言語的歌聲」。
• January 3 Beyond the noise of words
  Listening is an art not easily come by, but in it there is beauty and great understanding.
• We listen with the various depths of our being, but our listening is always with a preconception or from a particular point of view. We do not listen simply; there is always the intervening screen of our own thoughts, conclusions, and prejudices
• ...To listen there must be an inward quietness, a freedom from the strain of acquiring, a relaxed attention. This alert yet passive state is able to hear what is beyond the verbal conclusion.
• Words confuse; they are only the outward means of communication; but to commune beyond the noise of words, there must be in listening an alert passivity. Those who love may listen; but it is extremely rare to find a listener.
• Most of us are after results, achieving goals; we are forever overcoming and conquering, and so there is no listening. It is only in listening that one hears the song of the words.

一月四日不帶思慮地傾聽Listening without thought

• 我不知道你是否曾聆聽過一隻鳥。去聽意味著你的頭腦必須是安靜的，不是什麼神秘的靜寂，只是安靜，我正在告訴你什麼，要聽我說你必須是安靜的，而不是許多念頭在你大腦裡嗡嗡響。
• 當你看一朵花，你只是看，不去命名，不去分類，不去說它屬於什麼種類——當你那樣做時，你就不再看著了。
• 所以我說去聽是最難的事情之一——去聽一個共產主義者，一個社會主義者，一個議員，一個資本家，去聽任何人，你的妻子，你的孩子，你的鄰居，巴士司機，還有小鳥——只是聽。只有當你不帶念頭不帶思慮地去聽，你才直接地接觸著；在那種接觸中，你才會明白別人所說的是真實的還是虛假的；你沒必要去討論這件事。
• January 4 Listening without thought
  I do not know whether you have listened to a bird. To listen to something demands that your mind be quiet—not a mystical quietness, but just quietness. I am telling you something, and to listen to me you have to be quiet, not have all kinds of ideas buzzing in your mind.
• When you look at a flower, you look at it, not naming it, not classifying it, not saying that it belongs to a certain species—when you do these, you cease to look at it.
• Therefore I am saying that it is one of the most difficult things to listen—to listen to the communist, to the socialist, to the congressman, to the capitalist, to anybody, to your wife, to your children, to your neighbor, to the bus conductor, to the bird—just to listen. It is only when you listen without the idea, without thought, that you are directly in contact; and being in contact, you will understand whether what he is saying is true or false; you do not have to discuss.

一月五日不帶思慮地傾聽Listening brings freedom

• 當你努力去聽時，你真的在聽嗎？不就是那種努力使你分心妨礙了聆聽？當你在聆聽一些讓你高興的事情的時候，你是否太使勁了呢？
• ……只要你的頭腦還始終以各種形式被成就、比較、辯護和譴責的念頭所佔據的時候，你就沒有意識到那個真實境況，你也沒有把虛假的看清楚。
• 聆聽是一個完全的行為；就是聆聽這個行為帶來了它自身的自由。然而你是否真正關心聆聽，關心內心騷動的轉化？如果你想聆聽，閣下，在全然意識到你的內在衝突和矛盾而不是硬讓它們適應任何特定的思考模式的情況下，它們也許會一起消失。
• 你看，我們不斷地想成為這個或那個，想去達成某種狀態，或去獲得某種經驗而避免另一種經驗，所以頭腦永遠被什麼東西佔據著；它永遠沒法寧靜下來去聆聽它自己那些掙扎和痛苦的喧鬧聲。簡單一點——不要去想成為什麼也不要去獲取什麼經驗。
• January 5 Listening brings freedom
  When you make an effort to listen, are you listening? Is not that very effort a distraction that prevents listening? Do you make an effort when you listen to something that gives you delight?
• ...You are not aware of the truth, nor do you see the false as the false, as long as your mind is occupied in any way with effort, with comparison, with justification or condemnation
• ...Listening itself is a complete act; the very act of listening brings its own freedom. But are you really concerned with listening, or with altering the turmoil within? If you would listen, sir, in the sense of being aware of your conflicts and contradictions without forcing them into any particular pattern of thought, perhaps they might altogether cease.
• You see, we are constantly trying to be this or that, to achieve a particular state, to capture one kind of experience and avoid another, so the mind is everlastingly occupied with something; it is never still to listen to the noise of its own struggles and pains. Be simple...and don’t try to become something or to capture some experience.

一月六日無所用心地聆聽Listening without effort

• 你現在在聽我講話；你沒有費力地集中注意力，你只是聆聽著；如果你所聽到的蘊藏著真理，你將發現一個顯著的改變在你內在發生了——一個沒有意料和期望的改變，一個轉化，一個全面的革命，在其中真理單獨掌管而不是你頭腦的創造物。
• 如果我還會建議什麼，那就是你應該用那種方式來聆聽萬物，不僅僅是聽我講話，同時聽其他人講話，聽鳥叫，聽火車的轟鳴以及汽車經過身邊的喧鬧聲。
• 你會發現當你聆聽萬物越多，那種靜默越強，而那種靜默那時候不再會被喧鬧聲打破。只有當你拒絕什麼的時候，當你把屏障放在你自己和那些你不想去聽的之間的時候，只有在那時才有種種掙扎。
• January 6 Listening without effort
  You are now listening to me; you are not making an effort to pay attention, you are just listening; and if there is truth in what you hear, you will find a remarkable change taking place in you—a change that is not premeditated or wished for, a transformation, a complete revolution in which the truth alone is master and not the creations of your mind.
• And if I may suggest it, you should listen in that way to everything—not only to what I am saying, but also to what other people are saying, to the birds, to the whistle of a locomotive, to the noise of the bus going by.
• You will find that the more you listen to everything, the greater is the silence, and that silence is then not broken by noise. It is only when you are resisting something, when you are putting up a barrier between yourself and that to which you do not want to listen—it is only then that there is a struggle.

一月七日聆聽你自己Listening to yourself

• 問：當我在這裡聆聽你的時候，我似乎理解了，但是當我離開這裡，我又糊塗了，即便我試著去應用你所說的。
• 克裡希那穆提：……你要聆聽你自己，而不是那個講話的人。如果你去聽那個講話者，他就成為你的引領者，你理解的那種方式是可惡的，危險的，因為那樣你已經建立了權威的特權。因此你在這裡要聆聽你自己。
• 你在看一幅講話者正在描繪的圖畫，這是你自己的圖畫，不是講話者的。如果這點足夠清楚，你看著自己，你可以說，「好，我看見自己就是我所是的樣子，我不想去對它做什麼」那樣就夠了。但如果你說，「我看見自己就是我所是的樣子，但必須做一個改變」，那樣你就開始作出你自己的理解，完全不同於講話者所說的那樣
• ……但是如果，講話者在講話的時候，你在聆聽你自己，在那種聆聽中就會有一種清晰，一種敏銳；那種聆聽讓思想變得健康、強壯。既不遵從也不抗拒，就會變得鮮活、強烈，只有這樣一類人才能創造一個新時代，一個新世界。
• January 7 Listening to yourself
  Questioner: While I am here listening to you, I seem to understand, but when I am away from here, I don’t understand, even though I try to apply what you have been saying.
• Krishnamurti: You are listening to yourself, and not to the speaker. If you are listening to the speaker, he becomes your leader, your way to understanding which is a horror, an abomination, because you have then established the hierarchy of authority. So what you are doing here is listening to yourself.
• You are looking at the picture the speaker is painting, which is your own picture, not the speaker’s. If that much is clear, that you are looking at yourself, then you can say, “Well, I see myself as I am, and I don’t want to do anything about it”—and that is the end of it. But if you say, “I see myself as I am, and there must be a change,” then you begin to work out of your own understanding—which is entirely different from applying what the speaker is saying
• ...But if, as the speaker is speaking, you are listening to yourself, then out of that listening there is clarity, there is sensitivity; out of that listening the mind becomes healthy, strong. Neither obeying nor resisting, it becomes alive, intense—and it is only such a human being who can create a new generation, a new world.

一月八日全然地看Look with intensity

• 據我觀察，似乎去瞭解一樣東西格外困難，聆聽也是如此。我們從未真正去聆聽什麼，因為我們的頭腦不是自由的；我們的耳朵裡充塞著各種各樣我們已經知道的事情，所以聆聽變得十分困難。我想（這也是一個事實）：如果一個人帶著自己的整個存在，用全部活力和生命力去聆聽，那麼這個聆聽的行為本身就能帶來內心的解放。但不幸的是你從來沒有認真聆聽，你也從未學習去聆聽。
• 畢竟，只有當你全身心投入，你才學得會什麼。當你全身心投入數學，你學會了；但當你處在矛盾狀態，你不想學卻被逼著學，那樣學習變成只是一個累積的過程。學習就像讀一部有無數章節的小說，需要你全部的注意力，而不是三心兩意的注意力。
• 如果你想瞭解一片樹葉，一片春天的樹葉或夏天的樹葉，你必須真正地去看著它，去看其對稱，其紋路，和其活生生的質地。就在一片樹葉中藏著美、活力和生命。所以想去瞭解一片樹葉，一朵花，一片雲，一次日落，或者一個人，你必須帶著全部的強度去看。
• January 8 Look with intensity
  ...It seems to me that learning is astonishingly difficult, as is listening also. We never actually listen to anything because our mind is not free; our ears are stuffed up with those things that we already know, so listening becomes extraordinarily difficult. I think—or rather, it is a fact—that if one can listen to something with all of one’s being, with vigor, with vitality, then the very act of listening is a liberative factor, but unfortunately you never do listen, as you have never learned about it.
• After all, you only learn when you give your whole being to something. When you give your whole being to mathematics, you learn; but when you are in a state of contradiction, when you do not want to learn but are forced to learn, then it becomes merely a process of accumulation. To learn is like reading a novel with innumerable characters; it requires your full attention, not contradictory attention.
• If you want to learn about a leaf—a leaf of the spring or a leaf of the summer—you must really look at it, see the symmetry of it, the texture of it, the quality of the living leaf. There is beauty, there is vigor, there is vitality in a single leaf. So to learn about the leaf, the flower, the cloud, the sunset, or a human being, you must look with all intensity.

一月九日去學習，頭腦必須清淨To learn, the mind must be quiet

• 探索任何新事物，你必須從你自身開始。你必須完全裸露上陣，不背負知識，因為人們很容易透過知識和信念去獲取經驗；而那些經驗僅僅是自我投射的產物，從而終究是虛幻不實的。
• 如果你打算去探索全新的你自己，帶著那些陳舊的東西，尤其是知識，是沒有用的——那些知識是另一個人的，無論如何偉大。你使用那些知識作為自我投射和安全保證的一個手段，你想確認你擁有與佛陀或基督或某某某相同的經驗。
• 但是一個透過知識不斷投射自己的人顯然不是一個真理的尋求者……因為真理的探求是無路可尋的……當你想發現什麼新的東西，當你正在親歷任何事情，你的頭腦不得不保持寧靜，不是嗎？
• 如果你的頭腦充滿了事實、知識，那樣就形成了對新事物的一個障礙。對我們大多數人來說，最困難的在於頭腦已經變得如此重要和意義非凡，以至於它不斷地干擾著任何可能存在的新事物以及任何與已知的同時存在的事物。因此知識和學問對於那些願意尋求和嘗試去瞭解什麼是永恆的人而言就是一種妨礙。
• January 9 To learn, the mind must be quiet
  To discover anything new you must start on your own; you must start on a journey completely denuded, especially of knowledge, because it is very easy, through knowledge and belief, to have experiences; but those experiences are merely the products of self-projection and therefore utterly unreal, false.
• If you are to discover for yourself what is the new, it is no good carrying the burden of the old, especially knowledge—the knowledge of another, however great. You use knowledge as a means of self-projection, security, and you want to be quite sure that you have the same experiences as the Buddha or the Christ or X.
• But a man who is protecting himself constantly through knowledge is obviously not a truth-seeker...For the discovery of truth there is no path...When you want to find something new, when you are experimenting with anything, your mind has to be very quiet, has it not?
• If your mind is crowded, filled with facts, knowledge, they act as an impediment to the new; the difficulty for most of us is that the mind has become so important, so predominantly significant, that it interferes constantly with anything that may be new, with anything that may exist simultaneously with the known. Thus knowledge and learning are impediments for those who would seek, for those who would try to understand that which is timeless.

一月十日學習不是經驗Learning is not experience

• 學習這個詞具有重大的意義。有兩種學習。對於我們大多數人學習意味著知識、經驗、技術或一種語言的積累。還有一種心理上的學習，通過經驗，即生活的直接經驗來學習，而所謂的生活混合著傳統、種族和社會的殘餘。有這樣兩種學習來適應生活：心理上的和生理上的；外在的技術和內在的技術。這兩種學習很難劃分界線，它們是交疊的。
• 我們並不關心通過實踐學習到的技巧和通過研究獲得的技術知識。我們關心的是心理上的學習，那種我們通過幾個世紀獲得的或是作為傳統、知識和經驗繼承下來的學習。
• 我們稱之為學習，但我懷疑這是否真的是學習。我不是在談論學會一個技術，一種語言或一個技巧，而是在問頭腦是否在心理上曾經學習。頭腦的確曾經學習，並用其所學應對生活的挑戰。頭腦總是把生活或新的挑戰根據它所學到的翻譯過來。那就是我們所做的。那是學習嗎？學習是否意味著一些新的、我們不知道的並正在學習的東西？如果我只是一直增加那些我已經知道的，那就不再是學習。
• January 10 Learning is not experience
• The word learning has great significance. There are two kinds of learning. For most of us learning means the accumulation of knowledge, of experience, of technology, of a skill, of a language. There is also psychological learning, learning through experience, either the immediate experiences of life, which leave a certain residue, of tradition, of the race, of society. There are these two kinds of learning how to meet life: psychological and physiological; outward skill and inward skill. There is really no line of demarcation between the two; they overlap. We are not considering for the moment the skill that we learn through practice, the technological knowledge that we acquire through study. What we are concerned about is the psychological learning that we have acquired through the centuries or inherited as tradition, as knowledge, as experience. This we call learning, but I question whether it is learning at all. I am not talking about learning a skill, a language, a technique, but I am asking whether the mind ever learns psychologically. It has learned, and with what it has learned it meets the challenge of life. It is always translating life or the new challenge according to what it has learned. That is what we are doing. Is that learning? Doesn’t learning imply something new, something that I don’t know and am learning? If I am merely adding to what I already know, it is no longer learning.

一月十一日什麼時候學習成為可能？When is learning possible?

• 探究和學習是頭腦的功能。我的意思是學習並不是單純的記憶力的培養或者是知識的積累，而是清晰而健全、不帶幻想的思考能力，從事實而不是從信念和理想出發。
• 如果思想基於推論就不存在學習這回事。僅僅去獲取信息或知識也不是學習。
• 只有當沒有任何類型的威壓時學習才是可能的。威壓有許多形式，不是嗎？有通過影響力、通過附加條件或脅迫、通過誘導鼓勵或者許以回報的微妙形式而施行的種種威壓。
• 多數人認為「比較」會激發學習，事實正好相反。「比較」帶來挫敗，並且激起妒忌，這種妒忌被稱為競爭。就像其他形式的知見一樣，「比較」阻礙了學習並且滋長了恐懼。
• January 11 When is learning possible?
• To inquire and to learn is the function of the mind. By learning I do not mean the mere cultivation of memory or the accumulation of knowledge, but the capacity to think clearly and sanely without illusion, to start from facts and not from beliefs and ideals.
• There is no learning if thought originates from conclusions.
• Merely to acquire information or knowledge is not to learn. Learning implies the love of understanding and the love of doing a thing for itself. Learning is possible only when there is no coercion of any kind. And coercion takes many forms, does it not? There is coercion through influence, through attachment or threat, through persuasive encouragement, or subtle forms of reward.
• Most people think that learning is encouraged through comparison, whereas the contrary is the fact. Comparison brings about frustration and merely encourages envy, which is called competition. Like other forms of persuasion, comparison prevents learning and breeds fear.

一月十二日學習不是一種累計

• 學習是一件事，獲取知識是另一件事。
• 學習是一個持續不斷的進程，不是一個增加的過程，也不是一個在其中你搜集並依據你搜集的去行動的過程。我們往往基於所知採取行動，我們依據的是技術知識、經驗知識、傳統知識和源自一個人特殊稟賦中的知識；依據那種背景，依據那些知識、經驗、傳統的積累，我們採取行動。在那種過程中根本就不存在學習這回事。
• 學習決不是累積，它是一個持續的動作。我不知道你是否曾經探究過這樣一個問題：什麼是學習和什麼是獲取知識？..….學習決非累積。你不能儲藏學習，然後據此行動。
• 你在一個進行的過程中學習。從這個意義而言，決不會有退步、墮落和衰退。
• January 12 Learning is never accumulative
• Learning is one thing and acquiring knowledge is another.
• Learning is a continuous process, not a process of addition, not a process which you gather and then from there act. Most of us gather knowledge as memory, as idea, store it up as experience, and from there act. That is, we act from knowledge, technological knowledge, knowledge as experience, knowledge as tradition, knowledge that one has derived through one’s particular idiosyncratic tendencies; with that background, with that accumulation as knowledge, as experience, as tradition, we act. In that process there is no learning.
• Learning is never accumulative; it is a constant movement. I do not know if you have ever gone into this question at all: what is learning and what is the acquisition of knowledge?...Learning is never accumulative. You cannot store up learning and then from that storehouse act.
• You learn as you are going along. Therefore, there is never a moment of retrogression or deterioration or decline.

一月十三日學無過去Learning has no past

• 智慧是需要每一個人自己去揭示的，它並不是知識的產物。
• 知識和智慧並不同行。當自我認知成熟時，智慧就來臨。沒有自我認知，就沒有秩序可言，而所謂價值就無從談起。學習認知自身和對自身知識的累積是完全不同的兩件事。
• 一個在尋求知識的頭腦並非在學習。它所做的是這樣一些事：它在為自己搜集信息和作為知識的經驗，在那個所搜集到的基礎上，它經驗，它學習；所以它從未真正學習，但總是在認識，在獲取。
• 學習總是在活躍的當前；它沒有過去。當你對自己說「我學過了」的那一刻，它已經變成知識了，在那個知識的基礎上，你可以累積，解釋，但是你無法深入學習。
• 只有這樣一個不想獲取而總在學習的頭腦能理解我們稱之為「我自身」的那個整體。我必須去認識我自己，這個整體的結構、本質和意義；但是我不能擔著我以前的知識、以前的經驗和受制約的頭腦去學習，因為那時我不是在學習，我只是在解釋，翻譯，是在用那被過去的烏雲遮住的眼睛看。
• January 13 Learning has no past
  Wisdom is something that has to be discovered by each one, and it is not the result of knowledge.
• Knowledge and wisdom do not go together. Wisdom comes when there is the maturity of self-knowing. Without knowing oneself, order is not possible, and therefore there is no virtue. Now, learning about oneself, and accumulating knowledge about oneself, are two different things
• ...A mind that is acquiring knowledge is never learning. What it is doing is this: it is gathering to itself information, experience as knowledge, and from the background of what it has gathered, it experiences, it learns; and therefore it is never really learning, but always knowing, acquiring.
• Learning is always in the active present; it has no past. The moment you say to yourself, “I have learned,” it has already become knowledge, and from the background of that knowledge you can accumulate, translate, but you cannot further learn.
• It is only a mind that is not acquiring, but always learning—it is only such a mind that can understand this whole entity that we call the “me,” the self. I have to know myself, the structure, the nature, the significance of the total entity; but I can’t do that burdened with my previous knowledge, with my previous experience, or with a mind that is conditioned, for then I am not learning, I am merely interpreting, translating, looking with an eye that is already clouded by the past.

一月十四日權威阻礙學習

• 我們一般通過研究、書本、經驗和接受教導來學習。那是一些通常的學習方法。我們牢牢記住該做什麼不該做什麼，該想什麼，不該想什麼，怎樣感覺，怎樣反應。通過經驗，研究，分析，調查和反省，我們把知識儲藏在記憶中；然後記憶對於下一步的挑戰和需要進行反應，從此越學越多……學到的被作為知識存放在記憶中，無論何時發生什麼問題或我們必須做什麼事情，那個知識庫就開始運行。
• 不過我認為存在一種完全不同的學習方式，關於它我打算稍加討論；但是要理解它，要用這種完全不同的方式學習，你必須完全地擺脫權威；否則，你將僅僅被教導，你就會重複你所聽到的。那就是為什麼理解權威的本質很重要的原因。
• 權威阻礙了學習——學習並非是指作為記憶的知識的積累。記憶總是以某種模式來反應；其中沒有自由。
• 一個背負著知識和教導、一個被他所學的所拖累的人，決不會自由。他也許極其博學，但是他積累的知識阻礙了他成為自由的，所以他對於學習無能為力。
• January 14 Authority prevents learning
  We generally learn through study, through books, through experience, or through being instructed. Those are the usual ways of learning. We commit to memory what to do and what not to do, what to think and what not to think, how to feel, how to react. Through experience, through study, through analysis, through probing, through introspective examination, we store up knowledge as memory; and memory then responds to further challenges and demands, from which there is more and more learning...What is learned is committed to memory as knowledge, and that knowledge functions whenever there is a challenge, or whenever we have to do something.
• Now I think there is a totally different way of learning, and I am going to talk a little bit about it; but to understand it, and to learn in this different way, you must be completely rid of authority; otherwise, you will merely be instructed, and you will repeat what you have heard. That is why it is very important to understand the nature of authority.
• Authority prevents learning—learning that is not the accumulation of knowledge as memory. Memory always responds in patterns; there is no freedom.
•  A man who is burdened with knowledge, with instructions, who is weighted down by the things he has learned, is never free. He may be most extraordinarily erudite, but his accumulation of knowledge prevents him from being free, and therefore he is incapable of learning.

一月十五日不破不立To destroy is to create

• 要想成為自由的，你必須仔細審查權威，和它的整個結構，把這整個骯髒計量看清瓦解。那需要能量，現實的體力上的能量，它還需要心理上的能量。然而當一個人的內在陷於衝突，能量就被破壞和消耗了，因此，只有當瞭解了內在衝突的整個過程，衝突就結束了，能量就會充實。然後你方可繼續，把你幾個世紀建立起來的上層建築拉倒，那幢建築什麼也不是。
• 你知道，沒有毀滅就沒有創造。我們必須毀滅的不是建築物，不是每天發生的社會和經濟系統，而是那些合理化地、逐漸地、根深地和膚淺地建立起來的有意識、無意識的心理防禦體系。
• 我們必須把它們全部拉倒成為毫不設防的，因為你必須成為不設防的才能去愛和被愛。那時你才看清和瞭解什麼是野心和權威；然後你才開始發現什麼時候、在什麼層次上權威是必要的：只有警察。所以沒有學習上的權威、知識上的權威、能力上的權威，沒有那種擺架子、成為一種身份的所謂權威。
• 要瞭解那些大師、上師和其他所有的權威，需要一個銳利、清晰的頭腦，而不是一個糊塗、遲鈍的頭腦。
• January 15 To destroy is to create
  To be free, you have to examine authority, the whole skeleton of authority, tearing to pieces the whole dirty thing. And that requires energy, actual physical energy, and also, it demands psychological energy. But the energy is destroyed, is wasted when one is in conflict. ...So when there is the understanding of the whole process of conflict, there is the ending of conflict, there is abundance of energy. Then you can proceed, tearing down the house that you have built throughout the centuries and that has no meaning at all.
• You know, to destroy is to create. We must destroy, not the buildings, not the social or economic system—this comes about daily—but the psychological, the unconscious and the conscious defenses, securities that one has built up rationally, individually, deeply, and superficially.
• We must tear through all that to be utterly defenseless, because you must be defenseless to love and have affection. Then you see and understand ambition, authority; and you begin to see when authority is necessary and at what level—the authority of the policeman and no more. Then there is no authority of learning, no authority of knowledge, no authority of capacity, no authority that function assumes, and which becomes status.
• To understand all authority—of the gurus, of the Masters, and others—requires a very sharp mind, a clear brain, not a muddy brain, not a dull brain.

一月十六日美德遠離權威Virtue has no authority

• 頭腦能否從權威中解放——那意味著從恐懼中解放——從而不再一味跟從？如果這樣，那已經成為機械習慣的模仿就停止了。畢竟，美德和倫理不是對所謂好事的複製。一旦它成為機械化的，就不再是美德了。
• 美德(Virtue）在時間上是延續不斷的，就像謙卑。謙卑不能培養，而一個不懂謙卑的頭腦不能學習。所以美德沒有權威。社會道德根本是不道德的；它不道德因為它承認競爭、貪婪和野心，實際上引發了不道德。
• 美德超越於社會道德。沒有美德就沒有秩序，而秩序不是根據某種模式，某個公式而形成的。一個追隨某個公式企圖規範自己達成美德的頭腦必然會引發不道德的問題。當頭腦在追尋真正的美德時，它所認同為上帝、道德諸如此類（除了法律）的外在權威是具有破壞性的。
• 我們試圖跟從自己那些知識和經驗的權威。我們都知道，那就是一些模仿和重複罷了。我們每一個人都有的心理上的權威——不是指法律和警察的權威，那是維護秩序的——對於美德而言是破壞性的，因為美德是某種活的、變動著的東西。就像你不可能培育謙卑，不可能培育愛一樣，美德也無法培育，那也就是它具有無比之美的原因了。美德是非機械化的，沒有美德就失去了清晰思想的基礎。
• January 16 Virtue has no authority
  Can the mind be free from authority, which means free from fear, so that it is no longer capable of following? If so, this puts an end to imitation, which becomes mechanical. After all, virtue, ethics, is not a repetition of what is good. The moment it becomes mechanical, it ceases to be virtue.
• Virtue is something that must be from moment to moment, like humility. Humility cannot be cultivated, and a mind that has no humility is incapable of learning. So, virtue has no authority. The social morality is no morality at all; it’s immoral because it admits competition, greed, ambition, and therefore society is encouraging immorality.
• Virtue is something that transcends morality. Without virtue there is no order, and order is not according to a pattern, according to a formula. A mind that follows a formula through disciplining itself to achieve virtue creates for itself the problems of immorality. An external authority that the mind objectifies, apart from the law, as God, as moral, and so on, becomes destructive when the mind is seeking to understand what real virtue is.
• We have our own authority as experience, as knowledge, which we are trying to follow. There is this constant repetition, imitation, which we all know. Psychological authority—not the authority of the law, the policeman who keeps order—the psychological authority, which each one has, becomes destructive of virtue because virtue is something that is living, moving. As you cannot possibly cultivate humility, as you cannot possibly cultivate love, so also virtue cannot be cultivated; and there is great beauty in that. Virtue is non-mechanical, and without virtue there is no foundation for clear thinking.

一月十七日權威束縛頭腦The old mind is bound by authority

• 問題是：在數不清的教會、宗派和所有那些迷信和恐懼的環境中長大的一個頭腦是否可能突破自己迎來一個嶄新的頭腦？……陳腐的頭腦本質上是一個受到權威束縛的頭腦。
• 我不是在法律的意義上使用權威這個詞；在這裡權威這個詞我是用來指那些被當作傳統、知識、經驗的內在權威，和頭腦為尋求安全和停留在安全（無論是外在的還是內在的）裡的一種手段，因為，畢竟，那就是頭腦總是在尋求的：一個在那裡它可以安全放心，無人打擾的地方。
• 這種權威也許是自己給自己強加的一個思想或所謂的上帝的宗教觀念——對於一個真正具有宗教情懷的人而言那並不真實。一個思想根本不是一個事實，它是一個虛構。
• 上帝是一個虛構；你也許信仰它，但它還是一個虛構。要去發現上帝你必須完全摧毀這種虛構，因為陳腐的頭腦是一個擔驚受怕的，野心勃勃的，害怕死亡、活著和人際關係的頭腦；它總是，有意識無意識地尋求一種穩固和安全。
• January 17 The old mind is bound by authority
  The problem then is: Is it possible for a mind that has been so conditioned—brought up in innumerable sects, religions, and all the superstitions, fears—to break away from itself and thereby bring about a new mind?....The old mind is essentially the mind that is bound by authority.
• I am not using the word authority in the legalistic sense; but by that word I mean authority as tradition, authority as knowledge, authority as experience, authority as the means of finding security and remaining in that security, outwardly or inwardly, because, after all, that is what the mind is always seeking—a place where it can be secure, undisturbed. Such authority may be the self-imposed authority of an idea or the so-called religious idea of God, which has no reality to a religious person. An idea is not a fact, it is a fiction.
• God is a fiction; you may believe in it, but still it is a fiction. But to find God you must completely destroy the fiction, because the old mind is the mind that is frightened, is ambitious, is fearful of death, of living, and of relationship; and it is always, consciously or unconsciously, seeking a permanency, security.

一月十八日根本的自由Free at the beginning

• 如果我們能理解我們渴慕地位和被尊崇背後的強迫性，也許我們可以從權威的畸形影響下脫身成為自由的。
• 我們渴求自己成為確定的，正確的，成功的，瞭解一切；而這種對於穩固和確定的渴慕在我們內在建立起了個人經驗的權威，在我們外在它創造了社會、家庭和宗教等等的權威。但是僅僅去忽視權威，去撼動它的外在象徵是沒有什麼意義的。
• 打破一個傳統遵從另一個，拋棄一個領袖跟從另一個，這都是表面文章。如果我們想意識到權威的整個架構，看清權威的內部狀況，理解和超越對於確定性的渴望，那麼我們必須要有強烈的覺知和洞察，我們必須從源頭獲得自由，而不是從結果。
• January 18 Free at the beginning
  If we can understand the compulsion behind our desire to dominate or to be dominated, then perhaps we can be free from the crippling effects of authority.
• We crave to be certain, to be right, to be successful, to know; and this desire for certainty, for permanence, builds up within ourselves the authority of personal experience, while outwardly it creates the authority of society, of the family, of religion, and so on. But merely to ignore authority, to shake off its outward symbols, is of very little significance.
• To break away from one tradition and conform to another, to leave this leader and follow that, is but a superficial gesture. If we are to be aware of the whole process of authority, if we are to see the inwardness of it, if we are to understand and transcend the desire for certainty, then we must have extensive awareness and insight, we must be free, not at the end, but at the beginning.

一月十九日從無知和悲傷中獲得解放Liberation from ignorance, from sorrow

• 我們懷著恐懼和希望去聽；我們尋求別人的指引卻不能保持被動的警覺以能理解他人。
• 如果那覺醒者滿足了他們的渴望他們就接受他；如果沒有，我們就繼續尋找那個會滿足我們的人；我們多數人渴望的是不同程度的滿意而已。
• 重要的不是怎樣認出一個覺醒者，而是怎樣瞭解你自己。
• 從來沒有任何權威可以授予你自我認識的知識；沒有自知，就不能從無知和悲傷中獲得解放。
• January 19 Liberation from ignorance, from sorrow
  We listen with hope and fear; we seek the light of another but are not alertly passive to be able to understand.
• If the liberated seems to fulfill our desires we accept him; if not, we continue our search for the one who will; what most of us desire is gratification at different levels.
• What is important is not how to recognize one who is liberated but how to understand yourself.
• No authority here or hereafter can give you knowledge of yourself; without self-knowledge there is no liberation from ignorance, from sorrow.

一月二十日我們為何追隨Why do we follow?

• 我們為何接受，為何追隨？我們追隨一個權威和他的經驗，然後又質疑他；對於我們多數人而言，這種最初對權威的追尋到最後醒悟的結果是一個痛苦的過程。
• 我們譴責和批評曾經一朝接受的權威，領導，老師，但是我們就是不去檢查我們自己為何會有一種對那些操縱我們行為的權威的渴望。一旦我們瞭解了這種渴望，我們就會懂得質疑的意義。
• January 20 Why do we follow?
  Why do we accept, why do we follow? We follow another’s authority, another’s experience and then doubt it; this search for authority and its sequel, disillusionment, is a painful process for most of us.
• We blame or criticize the once accepted authority, the leader, the teacher, but we do not examine our own craving for an authority who can direct our conduct. Once we understand this craving, we shall comprehend the significance of doubt.

一月二十一日權威腐蝕引領者和跟隨者雙方Authority corrupts both leader and follower

• 自我覺知是艱難的，既然我們多數人偏向於一條簡易的，虛幻的道路，我們就把權威帶進來了，權威為我們的生活指定一種規劃和模式。
• 這個權威或許是一個團體，一個國家；或許是某個人，大師，上師或拯救者。任何權威都是盲目的，鈍化了我們的思想；我們多數人發現有自己的思想是一件痛苦的事，所以我們把自己交付給權威。
• 權威形成權力，而權力總是被加以集中，最終完全腐敗了。它不僅腐蝕權力的擁有者也腐蝕了跟隨者。
• 知識和經驗的權威是頑固的，不管它穿著大師還是宗師的外衣。這是你自己的生活，看上去似乎充滿了無盡的衝突，那是有意義的，而那些模式和引領者毫無意義。
• 大師和宗師的權威把你帶離了你的中心問題：你自己的內在衝突。
• January 21 Authority corrupts both leader and follower
  Self-awareness is arduous, and since most of us prefer an easy, illusory way, we bring into being the authority that gives shape and pattern to our life.
• This authority may be the collective, the State; or it may be the personal, the Master, the savior, the guru. Authority of any kind is blinding, it breeds thoughtlessness; and as most of us find that to be thoughtful is to have pain, we give ourselves over to authority. Authority engenders power, and power always becomes centralized and therefore utterly corrupting; it corrupts not only the wielder of power, but also him who follows it.
• The authority of knowledge and experience is perverting, whether it be vested in the Master, his representative or the priest. It is your own life, this seemingly endless conflict, that is significant, and not the pattern or the leader.
• The authority of the Master and the priest takes you away from the central issue, which is the conflict within yourself.

一月二十二日我能依賴我的經驗嗎？

• 我能依賴我的經驗嗎？我們多數人滿足於聽從權威，因為它帶給我們連貫性，確定性和一種被保護的感覺。然而一個理解這個深度心理變革的人一定要從權威中解脫，不是這樣嗎？他不能指望任何權威，不管是他自己製造的還是別人強加的。這是可能的嗎？
• 對我而言不去依賴在我自己的經驗上建立起來的權威是可能的嗎？即便我拒絕了權威的一切外在表現形式：書本，教師，宗師，教派，信仰，我依舊有一種感覺：至少我可以依賴我自己的判斷，我自己的經驗，我自己的分析。但是我可以依賴我的經驗、判斷、分析嗎？
• 我的經驗是我的環境條件影響的結果，就像你的經驗也是條件影響的結果，不是嗎？我也許從小作為一個穆斯林教徒或佛教徒或印度教徒被帶大，而我的經驗將取決於我的文化，經濟，社會和宗教背景，就像你一樣。我是否可以依賴這些？我是否可以依賴它們帶給我指引、希望和那些讓我對自己的判斷有信心，又是記憶、經驗和以往條件反應累積而成的想像嗎？
• ……現在，當我把所有這些問題放在自己面前，意識到了這個難題時，我看清楚了只有一種狀態在其中能夠產生真實、新鮮，並帶來一種革命。那種狀態就是在頭腦完全清空過去，沒有分析者，沒有經驗，沒有判斷，沒有任何形式的權威的時候發生。
• January 22 Can I rely on my experience?
  Most of us are satisfied with authority because it gives us a continuity, a certainty, a sense of being protected. But a man who would understand the implications of this deep psychological revolution must be free of authority, must he not? He cannot look to any authority, whether of his own creation or imposed upon him by another. And is this possible?
• Is it possible for me not to rely on the authority of my own experience? Even when I have rejected all the outward expressions of authority—books, teachers, priests, churches, beliefs—I still have the feeling that at least I can rely on my own judgment, on my own experiences, on my own analysis. But can I rely on my experience, on my judgment, on my analysis?
• My experience is the result of my conditioning, just as yours is the result of your conditioning, is it not? I may have been brought up as a Muslim or a Buddhist or a Hindu, and my experience will depend on my cultural, economic, social, and religious background, just as yours will. And can I rely on that? Can I rely for guidance, for hope, for the vision which will give me faith in my own judgment, which again is the result of accumulated memories, experiences, the conditioning of the past meeting the present?
• ...Now, when I have put all these questions to myself and I am aware of this problem, I see there can only be one state in which reality, newness, can come into being, which brings about a revolution. That state is when the mind is completely empty of the past, when there is no analyzer, no experience, no judgment, no authority of any kind.

一月二十三日自我認知是一個過程Self-knowledge is a process

• 因此，去瞭解我們每個人面臨的無數問題，其本質不就是自我認知嗎?而自我覺知是最困難的事情之一，它並不意味著與世隔絕。顯然，去認識自己是其實質；但是自我認知並沒有從關係中退出的意思。
• 認為只有通過與世隔絕，或者去找心理學家或某個宗師，或者認為一個人可以通過一本書，才能真正、完全、全面地認識自己，無疑這將是一個錯誤。
• 自我認知顯然是一個過程，並不會就此停止；為了認識自我一個人必須對活動中的自己即對人際交往保持警覺。你不是通過隔絕、隱退，而是通過與社會、與你的妻子、丈夫、兄弟和與人類的關係才能發現自己；但是要發覺自己如何動作，你的反應是什麼，需要無比警覺的頭腦和無比敏銳的感知。
• January 23 Self-knowledge is a process
  So, to understand the innumerable problems that each one of us has, is it not essential that there be self-knowledge? And that is one of the most difficult things, self-awareness— which does not mean an isolation, a withdrawal.
• Obviously, to know oneself is essential; but to know oneself does not imply a withdrawal from relationship. And it would be a mistake, surely, to think that one can know oneself significantly, completely, fully, through isolation, through exclusion, or by going to some psychologist, or to some priest; or that one can learn self-knowledge through a book.
• Self-knowledge is obviously a process, not an end in itself; and to know oneself, one must be aware of oneself in action, which is relationship. You discover yourself, not in isolation, not in withdrawal, but in relationship—in relationship to society, to your wife, your husband, your brother, to man; but to discover how you react, what your responses are, requires an extraordinary alertness of mind, a keenness of perception.

一月二十四日脫韁的頭腦The untethered mind

• 個人自身的轉化帶動了這個世界的改變，因為個體是人類存在整體進化的產物和一部分。要轉化自身，自我認知及其重要；沒有認識你自己，就沒有正確思想的基礎，而沒有自我認知就不可能有轉化。
• 一個人必須以他本來的樣子認識自己，而不是以期望的樣子認識自己，那僅僅是一種理想因而也是虛構的，不真實的；只有本來的你而不是那個期望的你才可能轉化。
• 自我認知需要頭腦保持特別的警覺，因為頭腦處於不斷的轉化和改變之中；要緊緊盯住它，頭腦必須從任何特殊的教條，信仰和行為模式中解脫出來。如果你想盯住任何事情，被牽制住不是好事情。要認知你自己，必須要有覺知和警覺，頭腦才能從所有的信念和理想化中解脫出來，因為信念和理想只是一副有色眼鏡，歪曲了你真實的感知。
• 如果你想知道你是誰，你不能想像或認定所不是的。如果我是貪婪的，妒忌的，暴力的，僅僅有一個非暴力的，不貪婪的理想毫無價值……對於你真實存在的瞭解，不管是什麼——醜陋的或是美麗的，邪惡的或是頑皮的——對你的真實存在沒有扭曲的瞭解是德行的開始。
• 德行很重要，因為它賦予人自由。
• January 24 The untethered mind
  The transformation of the world is brought about by the transformation of oneself, because the self is the product and a part of the total process of human existence. To transform oneself, self-knowledge is essential; without knowing what you are, there is no basis for right thought, and without knowing yourself there cannot be transformation.
• One must know oneself as one is, not as one wishes to be, which is merely an ideal and therefore fictitious, unreal; it is only that which is that can be transformed, not that which you wish to be.
• To know oneself as one is requiring an extraordinary alertness of mind, because what is constantly undergoing transformation, change; and to follow it swiftly the mind must not be tethered to any particular dogma or belief, to any particular pattern of action. If you would follow anything, it is no good being tethered.
• To know yourself, there must be the awareness, the alertness of mind in which there is freedom from all beliefs, from all idealization, because beliefs and ideals only give you a color, perverting true perception.
• If you want to know what you are, you cannot imagine or have belief in something which you are not. If I am greedy, envious, violent, merely having an ideal of nonviolence, of non-greed, is of little value....The understanding of what you are, whatever it be—ugly or beautiful, wicked or mischievous—the understanding of what you are, without distortion, is the beginning of virtue.
• Virtue is essential, for it gives freedom.

一月二十五日活躍的自我認知Active self-knowledge

• 沒有自我認知，經驗會滋長幻像；有了自我認知，經驗是對挑戰的應對，就不會留下一堆積累下來的記憶殘渣。
• 自我認知是對自我狀況（它的意圖、追求、思考和品味）的時時刻刻的發現。那裡決不會有「我的經驗」和「你的經驗」之分；「我的經驗」這個詞語只是表明一種無知和對幻像的接受。
• January 25 Active self-knowledge
  Without self-knowledge, experience breeds illusion; with self-knowledge, experience, which is the response to challenge, does not leave a cumulative residue as memory.
• Self-knowledge is the discovery from moment to moment of the ways of the self, its intentions and pursuit, its thoughts and appetites. There can never be “your experience” and “my experience”; the very term “my experience” indicates ignorance and the acceptance of illusion.

一月二十六日自我認知帶來創造力Creativeness through self-knowledge

• ……自我認知沒有方法。尋找一種方法總是暗示著那種想獲得某種結果的渴望，那就是我們都想要的。我們追隨權威，如果不是一個人的話，那麼就會是一個體系，一種意識形態，因為我們需要一個令人滿意的、讓我們有安全感的結果。
• 我們實在不想瞭解自己，不想瞭解我們的衝動和反應，我們思考中有意識無意識的整個過程；我們寧願追求保證我們一個結果的一個體系。但是對一個體系的追求總是出自於我們對於安全和確定的渴望，其結果顯然不是對於自我的真正瞭解。
• 當我們追隨一個方法，我們必須要有一個權威：教師，上師，救世主和大師，他們會保證我們獲得所渴望的；那當然不是自我認知的方式。
• 權威阻礙了對於自己的瞭解，不是這樣嗎？在一個導師，一個權威的庇護下，你或許能夠獲得一種短暫的安全和安寧的感覺，但那不是對於自己整體的瞭解。權威在其本質上阻礙了一個人全面地覺知，因而最終摧毀了自由。
• 只有在自由中一個人才能有創造力。只有自我認知能夠帶來創造力。
• January 26 Creativeness through self-knowledge
  ...There is no method for self-knowledge. Seeking a method invariably implies the desire to attain some result and that is what we all want. We follow authority—if not that of a person, then of a system, of an ideology because we want a result that will be satisfactory, which will give us security.
• We really do not want to understand ourselves, our impulses and reactions, the whole process of our thinking, the conscious as well as the unconscious; we would rather pursue a system which assures us of a result. But the pursuit of a system is invariably the outcome of our desire for security, for certainty, and the result is obviously not the understanding of oneself.
• When we follow a method, we must have authorities—the teacher, the guru, the savior, the Master—who will guarantee us what we desire; and surely that is not the way to self-knowledge.
• Authority prevents the understanding of oneself, does it not? Under the shelter of an authority, a guide, you may have temporarily a sense of security, a sense of wellbeing, but that is not the understanding of the total process of oneself. Authority in its very nature prevents the full awareness of oneself and therefore ultimately destroys freedom; in freedom alone can there be creativeness.
• There can be creativeness only through self-knowledge.

一月二十七日平靜而單純的頭腦Quiet mind, simple mind

• 當我們覺知自己，這整個活動難道不就是去揭示那個「我」（自我、自己）的一種生活方式嗎？那個「我」是一個非常複雜的程序，只能在人際關係，日常生活以及我們的交談方式、判斷和考慮問題的方式以及我們譴責別人、譴責自己的方式中去揭示。所有這些都揭示了我們自己思想的受制約狀態，意識到這整個過程難道不重要嗎？
• 只有時時刻刻意識到什麼是真實的才能發現那個無時間性，那個永恆。沒有自我認知，就不會有神性。當我們不知道自己時，那個神性就僅僅是一個詞，一個記號，一種推測，一個教條，一個信念和一種幻覺，在其中頭腦可以逃避。
• 但是當一個人開始在各種各樣的活動中去瞭解那個「我」，在那個確切的瞭解中，毫不費力地，那個不可言說的，那個無時間性就會出現。但是那個無時間性不是自我認知的一個報償。那個神性無法被懇求；頭腦無法要求它。
• 但當頭腦平靜下來，它就出現了，只有在頭腦單純的時候，當它不再儲藏，譴責，判斷，衡量的時候才會平靜下來。只有單純的頭腦，而不是一個充滿話語、知識和信息的頭腦能夠瞭解那個真實的。一個在分析、計劃的頭腦不是一個單純的頭腦。
• January 27 Quiet mind, simple mind
  When we are aware of ourselves, is not the whole movement of living a way of uncovering the “me,” the ego, the self? The self is a very complex process which can be uncovered only in relationship, in our daily activities, in the way we talk, the way we judge, calculate, the way we condemn others and ourselves. All that reveals the conditioned state of our own thinking, and is it not important to be aware of this whole process?
• It is only through awareness of what is true from moment to moment that there is discovery of the timeless, the eternal. Without self-knowledge, the eternal cannot be. When we do not know ourselves, the eternal becomes a mere word, a symbol, a speculation, a dogma, a belief, an illusion to which the mind can escape.
• But if one begins to understand the “me” in all its various activities from day to day, then in that very understanding, without any effort, the nameless, the timeless comes into being. But the timeless is not a reward for self-knowledge. That which is eternal cannot be sought after; the mind cannot acquire it.
• It comes into being when the mind is quiet, and the mind can be quiet only when it is simple, when it is no longer storing up, condemning, judging, weighing. It is only the simple mind that can understand the real, not the mind that is full of words, knowledge, information. The mind that analyzes, calculates, is not a simple mind.

一月二十八日自我覺知Self-knowing

• 沒有對自身的覺知，無論你做什麼，不可能有靜心的狀態。我的意思是，通過自我覺知瞭解每一個念頭，每一個狀態，每一個用詞和每一個心情；瞭解你頭腦的活動—不是去瞭解那個超我，那個大我；沒有這個東西；那個高靈，那個本源只是在思想的領地裡的一個念想而已。
• 思想只是你的條件作用的結果，思想是你的記憶的反應—無論那個記憶是祖先的還是即刻的。
• 沒有首先建立深厚的牢固的基礎（德行來自於自我覺知），就想去靜心冥想，是純粹的自欺欺人和絕對沒有用的。請注意，理解這一點對那些認真修行的人很重要。因為如果你不那樣做，你的靜修和實際生活被割裂分開了—在這樣一個巨大的割裂中，你儘管用你的餘生來靜修，做各種各樣的姿勢，你的視野始終不會超出你的鼻子；無論你做什麼姿勢或做任何事情，都將毫無意義。
• ……瞭解什麼是自我覺知很重要，那就是對那個扎根在一堆記憶中的「我」 保持你的意識，不作任何選擇—只是保持覺知沒有任何解釋，僅僅去觀察頭腦的運動。但是當你只是想通過觀察來積累資料—什麼該做，什麼不該做，去達成什麼，不去達成什麼，那麼這個觀察就被阻擋了；如果你那樣做，你就阻止了頭腦就其本性上的活生生的運動進程。
• 那就是說，我要去察覺和看清那個真相，那個真實的和原本的。如果我帶著一個念頭，一種見解去接近它—諸如「我不要」，「我必須」這些記憶的反應—那樣那原本的運動就被打攪和阻擋了；也因此，你就學不到什麼。
• January 28 Self-knowing
  Without knowing yourself, do what you will, there cannot possibly be the state of meditation. I mean by “self-knowing,” knowing every thought, every mood, every word, every feeling; knowing the activity of your mind—not knowing the Supreme Self, the big Self; there is no such thing; the Higher Self, the Atman, is still within the field of thought.
• Thought is the result of your conditioning; thought is the response of your memory— ancestral or immediate.
• And merely to try to meditate without first establishing deeply, irrevocably, that virtue which comes about through self-knowing, is utterly deceptive and absolutely useless. Please, it is very important for those who are serious, to understand this. Because if you cannot do that, your meditation and actual living are divorced, are apart—so wide apart that though you may meditate, taking postures indefinitely, for the rest of your life, you will not see beyond your nose; any posture you take, anything that you do, will have no meaning whatsoever.
• ...It is important to understand what this self-knowing is, just to be aware, without any choice, of the “me” which has its source in a bundle of memories—just to be conscious of it without interpretation, merely to observe the movement of the mind. But that observation is prevented when you are merely accumulating through observation—what to do, what not to do, what to achieve, what not to achieve; if you do that, you put an end to the living process of the movement of the mind as the self.
• That is, I have to observe and see the fact, the actual, the what is. If I approach it with an idea, with an opinion — such as “I must not,” or “I must,” which are the responses of memory—then the movement of what is hindered, is blocked; and therefore, there is no learning.

一月二十九日創造性的空無 Creative emptiness

• 你是否能聆聽這些話語就像土壤接納種子並看清頭腦是不是能夠自由，清空？
• 只有日日夜夜、時時刻刻而非斷斷續續地去瞭解所有它自己的投射、它自己的活動，頭腦才能變空。那樣你就會發現答案，那樣你就會知道轉變不經請求，悄然而至，那種創造性的空無狀態不是一件可以培養的事情—它就在那裡，暗中顯現，不邀而到，只有在那種狀態下，才有新生、新鮮和變革。
• January 29 Creative emptiness

Can you not just listen to this as the soil receives the seed and see if the mind is capable of being free, empty?

It can be empty only by understanding all its own projections, its own activities, not off and on, but from day to day, from moment to moment. 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, and only in that state is there a possibility of renewal, newness, revolution.

一月三十日自我認知Self-knowledge

• 正確的思考來自自我認知。沒有對你自己的瞭解，你就失去了思考的基礎；沒有自我認知，你所思考的就不是真實的。
• 你和這個世界不是兩個帶著各自問題的不同存在；你和這個世界是一體的。你的問題也是這個世界的問題。
• 你也許是某種趨勢或環境影響的產物，但是根本上你並不是與這個世界有什麼不同。從內在講我們非常相似；我們都受貪婪、憎惡、恐懼、野心諸如此類的驅動。
• 我們的信仰，希望和渴慕有一個共同的基礎。我們是一體的；我們都是人類，雖然經濟、政治和偏見等人為的藩籬把我們分隔開了。如果你殺了另一個人，你是在毀滅你自己。你是全部的中心，不瞭解你自己就無法瞭解真相。
• 我們對這個人類整體有一個理性上的瞭解，但是我們把理性和情感分隔起來，因而也就永遠也不會有人類一體的鮮明體驗。
• January 30 Self-knowledge
  Right thinking comes with self-knowledge. Without understanding yourself, you have no basis for thought; without self-knowledge what you think is not true.
• You and the world are not two different entities with separate problems; you and the world are one. Your problem is the world’s problem. You may be the result of certain tendencies, of environmental influences, but you are not different fundamentally from another. Inwardly we are very much alike; we are all driven by greed, ill will, fear, ambition, and so on.
• Our beliefs, hopes, aspirations have a common basis. We are one; we are one humanity, though the artificial frontiers of economics and politics and prejudice divide us. If you kill another, you are destroying yourself. You are the center of the whole, and without understanding yourself you cannot understand reality.
• We have an intellectual knowledge of this unity, but we keep knowledge and feeling in different compartments and hence we never experience the extraordinary unity of man.

一月三十一日關係是一面鏡子Relationship is a mirror

• 自我認知沒有任何公式可以依據。你可以找心理學家或心理分析師幫你發現自己，但那根本不是自我認知。自我認知是在覺知到那處於時時刻刻揭露自己真正樣子的各種關係之中的我們自己的時候才產生的。
• 關係是一面鏡子從中我們可以看見真實的樣子。但是大多數人在各種關係中不能夠注意自己，因為我們馬上就會開始責備或修正我們所看到的。
• 我們判斷，我們估量，我們比較，我們否認或接受，但是我們從未觀察真實的自己，對大多數人來說這樣做是極為困難的一件事；然而只有這樣才是自我認知的起點。
• 如果一個人能夠在這個不受扭曲的各種關係的特殊鏡子中去觀察自己，如果一個人能夠全神貫注地去看這面鏡子，看清楚真實所在，不譴責，不判斷，不計較地覺知它—當一個人帶著全部的熱忱這樣做的時候，他就會發現頭腦有能力從各種條件反應中解放它自己；也只有在那時頭腦才獲得自由去揭示那超越於思想領域的所在。
• 畢竟，無論頭腦多麼博學或狹隘，無論它是被有意識還是無意識地限制、局限住了，任何一類這種條件反應都還是在思想的領域內。而自由是完全不同的某種東西。
• January 31 Relationship is a mirror
  Self-knowledge is not according to any formula. You may go to a psychologist or a psychoanalyst to find out about yourself, but that is not self-knowledge. Self-knowledge comes into being when we are aware, of ourselves in relationship, which shows what we are from moment to moment.
• Relationship is a mirror in which to see ourselves as we actually are. But most of us are incapable of looking at ourselves as we are in relationship, because we immediately begin to condemn or justify what we see.
• We judge, we evaluate, we compare, we deny or accept, but we never observe actually what is, and for most people this seems to be the most difficult thing to do; yet this alone is the beginning of self-knowledge.
• If one is able to see oneself as one is in this extraordinary mirror of relationship which does not distort, if one can just look into this mirror with full attention and see actually what is, be aware of it without condemnation, without judgment, without evaluation—and one does this when there is earnest interest—then one will find that the mind is capable of freeing itself from all conditioning; and it is only then that the mind is free to discover that which lies beyond the field of thought.
• After all, however learned or however petty the mind may be, it is consciously or unconsciously limited, conditioned, and any extension of this conditioning is still within the field of thought. So freedom is something entirely different.

《生命之書》作者克里希那穆提，胡因夢談克氏https://ppt.cc/fZzYAx

關於《生命之書：365日的靜心冥想》https://ppt.cc/f9wtSx

《生命之書：365日的靜心冥想》一月份(中英文)https://ppt.cc/ffrxtx

《生命之書：365日的靜心冥想》二月份(中文)https://qrgo.page.link/sYXgP