关于能量

Sue

Again we come to the basic issue: what is the response of the teacher and the parent, which includes all of us, to the coming generation? We may perceive the logic and the sanity of what is said in these letters, but the intellectual comprehension of it does not seem to give us the vital energy to propel us out of our mediocrity. What is that energy which will make us move now, not eventually, out of the commonplace? Surely it is not enthusiasm or the sentimental grasp of some vague perception, but an energy that sustains itself under all circumstances. What is that energy which must be independent of all outside influence? This is a serious question each is asking himself: is there such energy, totally free from all causation?

我们再回到这个基本问题：我们这些教师和家长，这包括了我们所有人，对于下一代的回答是什么？我们可能已经认识到这些信里所说的东西的逻辑性和完整性，但理智上的理解看起来并不能给我们走出平庸的力量。那么，什么样的能量才能使我们脱离——是现在，而不是最终——庸俗呢？显然不是基于某种模糊理解的心血来潮，或感情用事，而是一种在任何环境下都能维持自己的能量。那个能量是什么，它必须能独立于任何外在的影响？这是一个每个人都该问自己的严肃的问题。是否有这样一种能量，它是彻底脱离所有的因果关系的？

     Now let us examine it together. Dimension has always an end. Thought is the outcome of cause which is knowledge. That which has a dimension has an end. When we say we understand, it generally means an intellectual or verbal comprehension, but comprehending is to perceive sensitively that which is, and that very perception is the withering away of what is. Perception is this attention that is focussing all energy to watch the movement of that which is. This energy of perception has no cause, as intelligence and love have no cause.

现在让我们一起来审视一下它。思想是某个起因的结果，那个起因就是知识。有维度的东西必然有一个结束。当我们说我们懂了的时候，一般都意味着理智上或言语上的理解，而去理解是敏感地去感知那个“实然”，而正是那个感知使得“实然”枯萎凋零。感知就是一种注意，它是集中你所有的能量去观察“实然”的运动。这种感知的能量没有起因，正如智慧和爱没有起因一样。

给学校的信，1983年10月15日- 平庸

Sue

As when I actually see the truth that there is no outside agent to help me in this dilemma, that no outside influence, no grace, no prayer will help in this matter, then perhaps I will have an uncontaminated energy. That energy may then be freedom and love.

当我真正地认识到这个真理，即在这个困境里没有任何外部的因素能够帮助我，没有任何外部的影响，恩赐，祈祷能够在这件事上帮助我，那时也许我将会拥有一种无染的能量。那能量可能就是自由和爱。

     But have I the energy of intelligence to dismantle the things which human beings all over the world, of whom I am one, have built psychologically around themselves? Have I the persistence to go through all this? I am asking these questions of myself and I shall be asking my students in a more gentle and benevolent manner. I see the implications of all this quite clearly and I must tread very softly. The true answer lies in intelligence and love. If you have these qualities you will know what to do. One must realize the truth of this very deeply, otherwise we shall all be perpetuating in one form or another the confusion between man and man.

可是我有那种智慧的能量去破除人类——全世界的人类，而我也是其中一员——在他们周围所建立的心理上的壁垒吗？我有这样的耐力去经历所有这些吗？我对自己问着这些问题，我也将向我的学生问这些问题，以一种更加柔和，友善的方式。我非常清楚地看到所有这些的含义，而且我也必须非常轻柔地去对待它们。真正的答案便在智慧与爱之中。如果我们具有这些品质，我们就会知道如何去做。我们必须深刻地领悟这个真理；否则我们将以这种或那种形式继续人与人之间的混乱。

给学校的信，1983年2月1日- 选择

Sue

克：如果没有语言还存在思想吗？
尼：存在了解。
克：等等，先生。了解是怎样产生的？它是思想快速运转的时候产生的吗？还是思想安静的时候产生的？
尼：思想安静的时候，是那样的。
克：了解跟思想无关。推理，即思考的过程、逻辑，你可能会推理直到你说“我不了解”，于是你就安静下来，最后你说，“啊！我明白了，我了解了。”那种了解并不是思想的结果。
尼：你谈到一种似乎没有动因的能量。我们经验到的是有动机和结果的能量，它塑造了我们的生活，但这另一种能量跟我们熟悉的能量有什么关系呢？能量是什么？
克：首先，能量可分吗？
尼：我不知道。请接着说。
克：它是可分的。身体的能量、愤怒的能量、宇宙的能量、人类的能量，它完全可分。但都是同一个能量，不是吗？
尼：逻辑上是的。我不懂能量。有时候我会体验到我称为能量的东西。
克：我们到底为什么分裂能量？那就是我想要了解的事，接下来我们就可以用不同的方式探究它。性能量、生理能量、精神能量、心理能量、宇宙能量、去办公室的生意人的能量等等——为什么我们分裂能量？什么原因造成了这种分裂？
尼：人似乎有很多互相脱离的部分。在我看来，那就是我们割裂生活的原因所在。
克：为什么？我们把世界分为共产主义、社会主义、帝国主义，以及天主教徒、基督教徒、印度教徒、佛教徒，还有民族之分，语言之分，整个都是四分五裂的。为什么头脑打破了生活的完整？
尼：我不知道答案。我看到海洋看到树木：它们之间就存在分别。
克：不是的。大海与树木之间存在差别——但愿如此！但那不是分别。
尼：是的。那是差别，不是分别。
克：但我们现在问的是为什么存在分别，不但外部世界有，我们内心也有。

《智慧的觉醒》第一章 两次谈话：克与雅各布·尼德尔曼教授

Sue

Seeing is a very complex affair. One sees casually with one's eyes and swiftly passes by, never seeing the details of a leaf, its form and structure, its colours, the variety of greens. To observe a cloud with all the light of the world in it, to follow a stream chattering down the hill; to look at your friend with the sensitivity in which there is no resistance and to see yourself as you are without the shades of denial or easy acceptance; to see yourself as part of the whole; to see the immensity of the universe this is observation: to see without the shadow of yourself.

看，是一件非常复杂的事情。你只是用眼睛随意地看，并迅速略过，从来不去看一片叶子的细节，它的形状和结构，它的颜色，各种不同的绿色。去观察一朵云——它带着世界上所有的光线；注视一条流下山坡的潺潺小溪；带着敏感，并毫无抵抗地看着你的朋友；如实地看你自己，没有否定的阴影或随便的认同；将自己作为整体的一部分去看自己；去看宇宙的浩瀚——这就是观察：看，而不带着自我的阴影。

     Attention is this hearing and this seeing, and this attention has no limitation, no resistance, so it is limitless. To attend implies this vast energy: it is not pinned down to a point. In this attention there is no repetitive movement; it is not mechanical. There is no question of how to maintain this attention, and when one has learned the art of seeing and hearing, this attention can focus itself on a page, a word. In this there is no resistance which is the activity of concentration.

注意就是这样的听和看，这种注意没有抵抗，因此是无限的。注意包含巨大的能量，它不被固定在任何一点。这样的注意中没有重复的活动，它不是机械的。不存在如何保持这个注意的问题，当你学会了看和听的艺术，这种注意就能够集中在一页纸、一个字上。这里面没有抵抗，抵抗是“专心”的活动。

给学校的信，1982年11月1日 - 觉知

Sue

There is a difference between concentration and attention. Concentration is to bring all your energy to focus on a particular point. In attention there is no point of focus. We are very familiar with one and not with the other. When you pay attention to your body, the body becomes quiet, which has its own discipline; it is relaxed but not slack and it has the energy of harmony. When there is attention, there is no contradiction and therefore no conflict.

专注和注意是不同的。专注是把你的全部能量集中于一个特定的焦点，而注意中是没有焦点的。我们对其中一个非常熟悉，对另外一个则不熟悉。当你注意你的身体时，身体会变得安静，它有它自身的纪律，轻松而不懈怠，有着和谐的能量。注意的时候没有矛盾，因而也没有冲突。

给学校的信，1982年2月15日 - 注意

Sue

Honesty has no motive. Honesty is not some ideal, some faith.Honesty is clarity - the clear perception of things as they are. Perception is attention.That very attention throws light,with all its energy,on that which is being observed. This light of perception brings about a transformation of the thing observed.

诚实没有目的。诚实不是某种理想，某种信念。诚实是清晰，对事实本身的清晰如实的感知。感知就是注意。正是那份注意将光明和它所有的能量投注到被观察的事物上面。这种感知之光带来了被观察事物的转变。

给学校的信，1979年11月15日 - 合作

Sue

One is apt to forget or disregard the responsibility of the educator to bring about a new generation of human beings who are psychologically, inwardly free of miseries, anxieties and travail. It is a sacred responsibility, not to be easily set aside for one's own ambitions,status or power. If the educator feels such a responsibility - the greatness of it and the depth and beauty of that responsibility - he will find the capacity to instruct and to sustain his own energy.

教育的责任是培养新一代的人类，让他们的精神和内心从痛苦、焦虑和辛劳中解脱出来，而我们总是倾向于忘记或忽视这一点。这是一个神圣的责任，不应该为了自己的野心、地位或权力而轻易地将它放到一边。如果教育者感受到这样的责任，它的伟大、深刻和它的美，他就会发现教育学生的能力，以及保持自身能量的能力。

给学校的信，1979年9月15日 - 暴力

Sue

Questioner: Sir, I see what extraordinary attention is needed. Can I really have that attention, am I serious enough to give my whole energy to this?
Krishnamurti: Can energy be divided at all? The energy expended in earning a livelihood, in having a family, and in being serious enough to grasp what is being said is all energy. But thought divides it and so we expend much energy on living and very little on the other. This is the art in which there is no division. This is the whole of life.

提问者：先生，我知道这需要非同寻常的注意力。我真的能拥有那种注意力吗？我能拥有足够的认真，对此投入我全部的能量吗？
克：能量能被分割吗？能量被消耗在谋生上面，在拥有一个家庭上面，也用在认真领会正在说的这些话上面。这都是能量。但是思想使它分裂，所以我们将很多能量用在谋生上面，而很少用在其他方面。这种生活的艺术就是没有分裂的艺术。这就是完整的生活。

给学校的信，1979年8月15日 - 文字

Sue

A challenge is not asking whether it is possible or not, whether the mind is capable of freeing itself: the challenge, if it is worth anything at all, is immediate and intense. To respond to it you must have that quality of intensity and immediacy - the feeling of it. When there is this intense approach, then the question has great implications. The challenge is demanding the highest excellence from you, not just intellectually but with every faculty of your being. This challenge is not outside you. Please do not externalize it,which is to make a concept of it. You are demanding of yourself the totality of all your energy.
     That very demand wipes away all control, all contradiction and any opposition within yourself. It implies a total integrity, complete harmony. This is the essence of not being selfish.

挑战不是要问可不可能，这颗心能不能解放自己。这个挑战，如果是有任何价值的，就会是紧迫而强烈的。要回应它，你必须拥有那种强烈而直接的品质，那种感受。当你以这种强烈的方式对待这个问题，它就会显示出巨大的含义。这个挑战需要你最卓越的品质，不仅是智力上的，而是来自于你生命的每一部分。这个挑战不是在你之外。请不要将它外在化，那是在赋予它一个概念。你是在要求自己全部的能量。正是那个要求清除了所有的控制，所有的矛盾，和任何内心的反对。它意味着全然的健全，完全的和谐。这是不自私的本质。

Thought is the root of all our sorrow, all our ugliness. What we are asking for is the ending of these - the things that thought has put together - not the ending of thought itself but the ending of our anxiety, grief, pain, power, violence. With the ending of these, thought finds its rightful, limited place - the everyday knowledge and and memory one must have. When the contents of consciousness which have been put together by thought are no longer active, then there is vast space and so the release of immense energy which was limited by consciousness. Love is beyond this consciousness.

思想是我们所有苦难与丑陋的根源。我们要求的是终止这些思想制造的东西，不是终止思想本身，而是终止我们的焦虑、悲伤、痛苦、权力、暴力。随着这些的终止，思想会发现自身合理的、有限的位置，即一个人必须拥有的常识和记忆。当意识的内容——也就是思想制造的东西——不再活跃，那么就有了广阔的空间，被意识限制的巨大能量就得到了释放。爱是超越于这个意识之外的。

给学校的信，1979年7月15日 - 自我中心

Sue

身体的智慧会守护它自身的健康

The flowering of goodness is the release of our total energy. It is not the control or suppression of energy but rather the total freedom of this vast energy. It is limited, narrowed down by thought, by the fragmentation of our senses. Thought itself is this energy manipulating itself into a narrow groove, a centre of the self. Flowering of goodness can only blossom when energy is free, but thought, by its very nature, has limited this energy and so the fragmentation of the senses takes place.Hence there are the senses, sensations, desires and the images that thought creates out of desire. All this is a fragmentation of energy. Can this limited movement be aware of itself? That is, can the senses be aware of themselves? Can desire see itself arising out of the senses, out of the sensation of the image thought has created, and can thought be aware of itself, of its movement? All this implies - can the whole physical body be aware of itself?

善的绽放是我们全部能量的释放。它不是对能量的控制或压抑，而是让这个巨大的能量获得完全的自由。思想，和我们感官的分裂使这个能量变得局限和狭隘。思想本身就是这个能量操控自己进入一个狭窄沟槽，一个自我中心的过程。只有当能量是自由的，善的绽放才可能发生。思想由于其自身的本性限制了这个能量，于是感官的分裂就产生了。因此就有了感官，它的感受，欲望，以及思想从欲望中制造出的各种形象，所有这些都是能量的分裂。这种受限的活动能够被它自身意识到吗？或者说，感官能意识到它自身吗？欲望能看到它自己从感官，从思想制造的形象的感受中升起吗？思想能意识到它自己，它自身的运动吗？这一切意味着：整个身体能意识到它自己吗？

     We live by our senses. One of them is usually dominant; the listening, the seeing, the tasting seem to be separate from each other, but is this a fact? Or is it that we have given to one or other a greater importance - or rather that thought has given the greater importance? One may hear great music and delight in it, and yet be insensitive to other things. One may have a sensitive taste and be wholly insensitive to delicate colour. This is fragmentation. When each fragment is aware only of itself then fragmentation is maintained. In this way energy is broken up. If this is so, as it appears to be, is there a non-fragmentary awareness by all the senses?

我们通过感官来生活。通常其中的某一个会占优势：听觉、视觉、味觉似乎是相互分离的。但这是事实吗？还是说我们给了一个或另一个更多的重视，确切地说，是思想给予了某个感官更多的重视？你可能会聆听伟大的音乐并以此为乐，却对其他东西不敏感。你可能拥有敏感的味觉，而对美妙的颜色完全不敏感。这就是分裂。如果每一个碎片只知道它自己，那么分裂就会继续。这样能量就分裂了。如果是这样的话，看上去似乎是如此，那么有没有一个所有感官的不分裂的觉知？

And thought is part of the senses. This implies - can the body be aware of itself? Not you being aware of your own body, but the body itself being aware. This is very important to find out. It cannot be taught by another:then it is secondhand information which thought is imposing upon itself. You must discover for yourself whether the whole organism, the physical entity, can be aware of itself. You may be aware of the movement of an arm, a leg or the head, and through that movement sense that you are becoming aware of the whole, but what we are asking is: can the body be aware of itself without any movement? This is essential to find out because thought has imposed its pattern on the body, what it thinks is right exercise, right food and so on. So there is the domination of thought over the organism; there is consciously or unconsciously a struggle between thought and the organism. In this way thought is destroying the natural intelligence of the body itself.

思想是感官的一部分。身体能意识到它自己吗？不是你意识到自己的身体，而是身体自己意识到。发现这点是很重要的。它无法被别人教会，因为那样它就成了二手的信息，那是思想在强加它。你必须亲自去发现，整个机体，这个生理的个体是否能意识到自己。你可能会意识到胳膊、腿或头部的运动，通过那种运动你感觉你正意识到整体，但是我们在问的是：没有任何运动，身体能不能意识到自己？弄清这些是重要的，因为思想将它的模式强加给了身体，它认为的正确的运动，正确的食物等等。因此存在思想对机体的控制，以及思想和机体之间有意或无意的斗争。思想通过这种方式破坏了身体本有的智慧。

Does the body, the physical organism, have its own intelligence? It has when all the senses are acting together in harmony so that there is no straining, no emotional or sensory demands of desire. When one is hungry one eats but usually taste, formed by habit, dictates what one eats. So fragmentation takes place. A healthy body can be brought about only through the harmony of all the senses which is the intelligence of the body itself. What we are asking is: does not disharmony bring about the wastage of energy? Can the organism's own intelligence, which has been suppressed or destroyed by thought, be awakened?

这个身体，这个有机体，有它自己的智慧吗？当所有的感官一起和谐运作，因而不存在紧张、情绪或对欲望的要求时，就会有这种智慧。你饿的时候会吃东西，但是被习惯塑造的味觉通常会指定你吃些什么。于是分裂就产生了。健康的身体只能来自所有感官的和谐，那是身体自身的智慧。我们的问题是：不和谐不会导致能量的浪费吗？被思想压抑和破坏的机体自身的智慧能够被唤醒吗？

     Remembrance plays havoc with the body. The remembrance of yesterday's pleasure makes thought master of the body. The body then becomes a slave to the master, and intelligence is denied. So there is conflict. This struggle may express itself as laziness, fatigue, indifference or in neurotic responses. When the body has its own intelligence freed from thought, though thought is part of it, this intelligence will guard its own well-being.

记忆对身体造成了严重的破坏。对昨日快感的回忆让思想成了身体的主人。身体成了奴隶，智慧被拒绝了。这样就有了冲突。这个冲突可能表现为懒惰、疲惫、冷漠或神经质。当身体不被思想约束——尽管思想也是它的组成部分——而拥有自身的智慧时，这个智慧将会守护它自身的健康。

     Pleasure dominates our life in its crudest or most educated forms. And pleasure essentially is a remembrance - that which has been or that which is anticipated. Pleasure is never at the moment. When pleasure is denied, suppressed or blocked, out of this frustration neurotic acts, such as violence and hatred, take place. Then pleasure seeks other forms and outlets; satisfaction and dissatisfaction arise. To be aware of all these activities, both physical and psychological, requires an observation of the whole movement of one's life.

快感以它最原始或最训练有素的形式支配着我们的生活，而快感本质上是一种记忆——那已经过去的或者预期将要发生的。快感从来不在此刻。当快感被拒绝、压制或封锁，神经质的行为，比如暴力和憎恨，就会因受挫而产生。然后快感就会寻求其它形式和出口，满意或不满就出现了。要意识到所有这些身体上的和心理上的活动，需要对你生活中的全部活动进行观察。

     When the body is aware of itself, then we can ask a further and perhaps more difficult question: can thought, which has put together this whole consciousness, be aware of itself? Most of the time thought dominates the body and so the body loses its vitality, intelligence,its own intrinsic energy, and hence has neurotic reactions. Is the intelligence of the body different from total intelligence which can come about only when thought, realizing its own limitation, finds its right place?

在身体意识到自身之后，我们可以问一个更进一步或许是更加困难的问题：思想，制造了这整个意识的思想，能不能意识到自己？思想大部分时间都在支配着身体，身体因此失去了它的活力、智慧和自身固有的能量，从而产生了神经质反应。身体的智慧与完整的智慧是不同的东西吗？这个完整的智慧只能发生在思想意识到自身的局限，并发现自己恰当位置的时候。

     As we said at the beginning of this letter, the flowering of goodness can take place only when there is the release of total energy. In this release there is no friction. It is only in this supreme undivided intelligence that there is this flowering. This intelligence is not the child of reason. The totality of this intelligence is compassion.

正如我们在开头说过的，只有在全部能量都得到释放的时候，善的绽放才能够发生。这种释放中没有摩擦。只有在这种至高的、没有分裂的智慧中才会有这种绽放。这个智慧不是理智的产物。这个智慧的整体就是慈悲。

     Mankind has tried to release this immense energy through various forms of control, through exhausting discipline, through fasting, through sacrificial denials offered to some supreme principle or god, or through manipulating this energy through various states. All this implies the manipulation of thought towards a desired end. But what we are saying is quite contrary to all this. Can all this be conveyed to the student? It is your responsibility to do so.

通过各种形式的控制，通过艰苦的训练，通过禁食，通过对某个至上法则或神祗的自我牺牲式的奉献，或者通过熟练控制它的各种状态，人类试图释放这个巨大的能量。所有这些都暗含着操纵思想去获得一个想要的结果。但是我们所说的与所有这些完全相反。这一切能被传达给学生吗？这是你们的责任。

给学校的信，1979年7月1日 - 敏感性

Sue

The educator needs leisure to be quiet by himself, to gather the energy that has been expended, to be aware of his own personal problems and resolve them, so that when he meets the students again he does not carry the rumour, the noise of his personal turmoil. As we have pointed out earlier, any problem arising in our lives should be resolved instantly or as quickly as possible, for problems, when they are carried from day to day, degenerate the sensitivity of the whole mind. This sensitivity is essential. We lose this sensitivity when we are merely instructing the student in a subject. When the subject becomes the only importance, sensitivity fades away and then you really lose contact with the student. The student then is merely a receptacle for information. Thus your mind and the student's become mechanical.

教师需要悠闲来安静地独处，聚集耗散的能量，觉察自身的问题并解决它们，于是当他再次面对学生的时候，他就不必带着个人的混乱噪音。我们以前指出过，生活中出现的任何问题都应该被立即或尽快地解决，因为如果问题被日复一日地携带着，整个心灵的敏感性就会衰退。这种敏感性是非常重要的。如果我们仅仅只是教授学生某一门课程，我们就失去了这种敏感性。当课程成了唯一重要的事情，敏感性就丧失了，那时你就和学生失去了联系。那样学生就只是一个信息的接收器。于是你的心和学生的心就都变得机械了。

Enthusiasm is a dangerous thing for it is never constant. It rises in a wave and is gone. This is mistaken for seriousness. You may be enthusiastic for some time about what you are doing, eager, active, but inherent in it is dissipation. Again it is essential that we understand this for most relationship is prone to this wastage.

身体上和心理上的问题会浪费我们的能量。在这些学校里，教师能否拥有身体上的安全，同时免于心理上的问题？理解这点是很重要的。如果没有这种生理上的安全感，不确定会造成心理上的混乱。这会助长心灵的迟钝，使我们日常生活非常重要的激情枯萎，取而代之的是热情。热情是一个危险的东西，因为它从来都不是持续的。它高涨一时然后就过去了，这被误认为是认真。你可能在一段时间内对正在做的事情非常积极，充满兴趣和渴望，但它本质上是耗散。理解这点同样是非常重要的，因为大多数的关系都有这种浪费的倾向。

     Passion is wholly different from lust, interest or enthusiasm. Interest in something can be very deep and you can use that interest for profit or for power, but that interest is not passion. Interest may be stimulated by an object or by an idea. Interest is self-indulgence. Passion is free of the self. Enthusiasm is always about something. Passion is a flame of itself. Enthusiasm can be aroused by another, something outside of you. Passion is the summation of energy which is not the outcome of any kind of stimulation. Passion is beyond the self.

激情和情欲、兴趣或热情是完全不同的。对某个事物的兴趣也许会很深，你可能用那个兴趣来获得利益或权力，但那个兴趣不是激情。兴趣可能会被某个对象或观念激发。兴趣是自我放纵。而激情是没有自我的。热情总是针对什么，而激情自身就是火焰。热情能够被别人或外在于你的东西激起。激情则是能量的总和，它不是任何一种刺激的结果。激情是超越自我的。

给学校的信，1979年6月1日 - 问题

Sue

We are still concerned with the wholeness of the mind. The mind includes the senses, the erratic emotions, the capacity of the brain and ever-restless thought. All this is the mind, including various attributes of consciousness. When the whole mind is in operation it is boundless, it has great energy and action without the shadow of regret and promise of reward. This quality of mind, this wholeness, is intelligence. Can this intelligence be conveyed to the student and help her or him to quickly grasp its significance? Surely it is the responsibility of the educator to bring this about.

我们还是继续来关注心灵的整体。心包括感觉、动荡不定的情感、大脑的能力和永不安静的思想。所有这些都是心，包括意识的各个方面。当整个心灵都在运转的时候，它是无限的；它具有巨大的能量和行动，没有悔恨的阴影和对报偿的允诺。这种心灵的品质，这种完整，就是智慧。能否将这种智慧传达给学生并帮助他很快理解它的含义？这无疑是教育者的责任。

Desire - the essence of sensation - is shaped by environment, by tradition, by our own inclinations and temperament. And thus capacity or action that demands total energy is conditioned according to our comfort and pleasure. Desire is a compelling factor in our life, not to be suppressed or evaded, not to be cajoled and reasoned with, but rather to be understood. This understanding can only come into being through the investigation of desire and the observation of its movement. Knowing the impelling fire of desire, most religious and sectarian prohibitions have made it into something that must be suppressed, controlled or surrendered - handed over, as it were, to a deity or principle. The innumerable vows that people have taken totally to deny desire have in no way burned it out. It is there.

欲望——感官感受的实质，被环境、传统、我们自身的倾向和性格所影响，于是，需要全部能量的能力或行动被按照我们的舒适和快感局限了。欲望是我们生活中一个引人注目的因素。对于欲望，不是要去压抑或逃避，不是要去哄骗，也不是要用道理去说服，而是要去理解。只有通过对欲望的探究以及对它的活动的观察，这种理解才会到来。面对强烈的欲望之火，大多数宗教和派别的戒律都把它当成某种必须去压制、约束或奉献的东西——把它交给一个神灵或神圣的东西。人们为了完全拒绝欲望而立下的无数誓言并没有起作用。它还在那儿。

As we said earlier, capacity is limited by desire. Desire is sensation, the sensation of new experience, of new forms of excitement, the sensation of climbing the highest peaks on earth, the sensation of power, of status.All this limits the energy of the brain. Desire gives the illusion of security, and the brain, which needs security, encourages and sustains every form of desire. So if we do not understand the place of desire, it brings about degeneration of the mind. This is really important to understand.

我们在前面说过，能力被欲望限制了。欲望就是感官感受，对新鲜的经验和刺激的感受，攀登地球最高峰的感受，对权力和地位的感受。所有这些限制了大脑的能量。欲望提供了安全的假象，需要安全的大脑则鼓励并维持着每一种形式的欲望。如果我们不理解欲望的位置，它就会引起心灵的退化。理解它是非常重要的。

What we mean by wholeness of the mind is infinite capacity and its total emptiness in which there is immeasurable energy. Thought by its very nature being limited, imposes its narrowness on the whole, and so thought is always in the forefront. Thought is limited because it is the outcome of memory and knowledge accumulated through experience. Knowledge is the past and that which has been is always limited. Remembrance may project a future. That future is tied to the past, so thought is always limited. Thought is measurable - the more and the less, the larger, the smaller. This measurement is the movement of time: I have been, I shall be. So thought when it predominates, however subtle, cunning and vital, perverts the wholeness and we have given to thought the greatest importance.

我们所说的完整心灵意味着无限的能力，以及完全的空无，其中有无法估量的能量。正因为思想在本质上是有限的，它将它的狭隘强加于整体，因此思想总是在最前端。思想是有限的，因为它来自记忆和通过经验累积的知识。知识是过去，而过去的总是有限的。记忆可以投射一个未来，但那个未来是与过去捆在一起的。所以思想永远是有限的。思想是可以度量的，或多或少，或大或小。这种度量是时间的运动：我曾经如何，我将会如何。当思想占据支配地位的时候，无论它是多么地微妙、狡猾和有力，都会妨碍整体。但是我们已经给了思想最为突出的重要性。

给学校的信，1979年4月1日 - 能力

Sue

We must now investigate also the destructive nature of tradition, of habit and the repetitive ways of thought. To follow, accepting tradition, seems to give a certain security to one's life, the outer as well as the inner.The search for security in every possible way has been the motive,the driving power of most of our actions. The demand for psychological security overshadows the physical security and so makes physical security uncertain. This psychological security is the basis of tradition passed on from one generation to another through words, through rituals, beliefs - whether religious, political or sociological. We seldom question the accepted norm but when we do question we invariably fall into a trap in a new pattern. This has been our way of life: reject one and accept another. The new is more enticing and the old is left to the passing generation. But both generations are caught in patterns, in systems and this is the movement of tradition. The very word implies conformity, whether modern or ancient. There is no good or bad tradition: there is only tradition, the vain repetition of ritual in all the churches, temples and mosques.They are utterly meaningless, but emotion, sentiment, romanticism, imagination lend them colour and illusion. This is the nature of superstition and every priest in the world encourages it. This process of indulging in things that have no meaning or investing in things without significance is a wastage of energy which degenerates the mind. One has to be deeply aware of these facts and that very attention dissolves all illusions.

我们现在必须审视传统、习惯以及思想重复模式的破坏性本质。追随和接受传统，似乎会给你外在和内在的生活带来某种安全感。以任何可能的方式寻求安全感，一直是我们大多数行为的动机和驱动力量。对心理安全的需求妨碍了对身体安全的需求，使得身体的安全变得不确定。传统，通过文字、仪式、信仰（无论是宗教的、政治的或社会的）代代相传，它的基础就是这种心理上的安全感。我们很少质疑公认的准则，但当我们真的去质疑时，我们总是掉进一种新的模式的陷阱。拒绝一个事物，而接受另一个，一直是我们的生活方式。新的更有吸引力，而旧的被留给了上一代。但是两代人都陷入了模式和体系。这就是传统的运动。传统这个词本身就意味着依循，无论这个传统是现代的还是古代的。没有好的传统或坏的传统，只有传统，只有在所有教堂、寺庙和清真寺里徒劳重复的仪式。它们完全没有意义，但是情绪、感情、浪漫和想象为它们增添了色彩和幻觉。这是迷信的本质，世界上的每个牧师都鼓励它。这种沉溺或投入那些毫无意义的事物的过程是能量的浪费，它使心灵退化。你必须深入地觉知到这个事实。正是那份专注结束了所有的幻觉。

给学校的信，1979年3月1日 - 习惯

Sue

教育就是要把心灵从“自我”的有限能量中解放出来

It seems that human beings have enormous amounts of energy. They have been to the moon, have climbed the highest peaks of the earth, they have had prodigious energy for wars, for the instruments of war, and great energy for technological development, to accumulate the vast knowledge that man has gathered, to work every day, energy to build the pyramids and to explore the atom. When one considers all this it is striking to realize the energy expended. This energy has gone into the investigation of external things, but man has given very little energy to enquiring into the whole psychological structure of himself. Energy is needed, both externally and inwardly, to act or to be totally silent.

人类似乎拥有巨大的能量。他们曾经到达月球，登上地球上最高的山峰；他们将惊人的能量用于战争和武器，用于发展技术；他们有巨大的能量去累积海量的知识，建造金字塔，探索原子，以及从事每日的工作。当你考虑所有这一切的时候，你会意识到这花费了多么惊人的能量。这些能量被用于研究外在的事物，但人类只用非常少的能量来探究自己的整个心理结构。我们需要能量，无论是外在还是内在——去行动，或者完全静默。

     Action and non-action require great energy. We have used energy positively in wars, in writing books, in surgical operations, and to work beneath the seas. Non-action requires far more action than the so-called positive. Positive action is to control, to support, to escape. Non-action is the total attention of observation. In this observation that which is being observed undergoes a transformation. This silent observation demands not only physical energy but also a deep psychological energy. We are used to the former and this conditioning limits our energy. In a complete, silent observation, which is non-action, there is no expenditure of energy and so energy is limitless.

行动和不行动都需要巨大的能量。我们将能量积极地用于战争、写作、外科手术及海下作业。不行动比所谓积极的行动远需要更多的活力。积极的行动是控制、支持、逃避。不行动是全神贯注的观察。在这观察中，被观察者就会发生转变。这种寂静的观察不仅需要身体的能量，而且需要一种深刻的心理能量。我们习惯了前者，而这制约限制了我们的能量。在彻底、寂静的观察中，也就是在不行动中，不存在能量的消耗，因此能量是无限的。

     Non-action is not the opposite of action. Going to work daily, year after year for so many years, which may be necessary as things are, does limit, but not working does not mean you will have boundless energy. The very slothfulness of the mind is a wastage of energy, as is the laziness of the body. Our education in any field narrows down this energy. Our way of life, which is a constant struggle to become or not to become, is the dissipation of energy.

不行动不是行动的反面。年复一年的每日工作确实是一种限制，这在目前的情况下或许是必要的，但是不工作并不意味着你会拥有无限的能量。正是心灵的懈怠造成了能量的浪费，如同身体的懈怠一样。我们在每个领域的教育都在削弱这个能量。我们的生活方式，是一种不停地想变成或者不变成什么的挣扎，而这是能量的耗散。

     Energy is timeless and is not to be measured. But our actions are measurable and so we bring down this limitless energy to the narrow circle of the me. And having confined it, we then search for the immeasurable. This searching is part of positive action and therefore a wastage of psychological energy. So there is a neverending movement within the archives of the me.

能量是超越时间和不可度量的，但我们的行为是可度量的，于是我们把这个无限的能量降低到狭隘的自我界限之内。我们限制了它，然后又去寻求那不可度量的，这种寻求是积极行动的一部分，因此是心理能量的一种浪费。于是在自我的仓库中有一种无休止的活动。

     What we are concerned with in education is to free the mind of the me. As we have said on several occasions in these letters, it is our function to bring about a new generation free of this limited energy which is called the me. It must be repeated again that these schools exist to bring this about.

我们在教育中要做的就是把心灵从“自我”中解放出来。如同我们在这些信中屡次提及的，我们的职责就是培养新一代人，他们没有 “自我”这种受限的能量。这些学校就是为了这个目的而存在的，这一点必须被再次重复。

     In our previous letter we talked about the corruption of the mind. The root of this corruption is the me. The me is the image, the picture, the world that is passed from generation to generation, and one has to contend with this weight of tradition of the me. It is the fact - not the consequence of this fact or how the fact has come into being - which is fairly easy to explain; but to observe the fact with all its reactions, without motive which distorts the fact,is negative action. This then transforms the fact. It is important to understand this very deeply; not to act upon the fact but to observe what is.

在以前的一封信中，我们谈到过心灵的腐化。这种腐化的根源就是“自我”。“自我”就是形象、画面，是代代相传的这个世界，而一个人不得不与自我的传统重负苦苦抗争。重要的是事实，不是这个事实的后果，或者这个事实是怎么产生的——对这些给出解释相当容易；而不带动机地观察事实及其所有的反应——动机会扭曲事实——那就是否定的行动。它会改变事实。不是对事实采取行动，而是去观察事实本身，非常深入地理解这一点是重要的。

     Every human being is wounded both psychologically and physically. It is comparatively easy to deal with the physical pain but the psychological pain remains hidden. The consequence of this psychological wound is to build a wall around oneself, to resist further pain and so become fearful or withdraw into isolation. The wound has been caused by the image of the me with its limited energy. Because it is limited it is hurt. That which is not measurable can never be damaged, can never be corrupted. Anything that is limited can be hurt but that which is whole is beyond the reach of thought.

每个人在身体上和心理上都受到过伤害。身体上的痛苦相对容易处理，心理上的痛苦则难以发现。心理伤害的后果是在自己周围建起一道墙，来抵抗进一步的痛苦，并因此变得担惊受怕或与世隔绝。这种伤害是由“自我”的形象以及它有限的能量引起的。因为它是有限的，所以会受伤。那不可度量的永远不会被损坏，永远不会腐化。任何有限的事物都可能受伤，而那整体的东西是思想无法触及的。

     Can the educator help the student never to be psychologically wounded, not only while he is part of the school but throughout his life? If the educator sees the great damage that comes from this wound, then how will he educate the student? What will he actually do to see that the student is never hurt throughout his life? The student comes to the school already having been hurt. Probably he is unaware of this hurt.The teacher by observing his reactions, his fears and aggressiveness, will discover the damage that has been done. So he has two problems: to free the student from past damage and prevent future wounds.

教师能不能帮助学生永远不在心理上受伤，不仅是当他在学校里的时候，而且在他的整个生命中？如果教师看到了这种伤害造成的巨大破坏，那么他会如何去教育学生呢？他会实际做些什么来保证学生一生中永远不会受伤呢？学生来到学校的时候已经受过伤了，也许他没意识到这个伤害。教师通过观察学生的反应、他的恐惧和攻击性，将会发现已有的伤害。因此他有两件事情：使学生从过去的伤害中解脱，和防止将来的伤害。

Is this your concern? Or do you merely read this letter, understand it intellectually, which is no understanding at all, and so are not concerned with the student? But if you are concerned, as you should be, what will you do with this fact - that he is wounded and you must prevent at all costs any further hurts? How do you approach this problem? What is the state of your mind when you face this problem? It is also your problem, not only the student's. You are hurt and so is the student. So you are both concerned: it is not a one-sided problem; you are as much involved as the student. This involvement is the central factor which you must face, observe. Merely to have a desire to be free of your past wound and hope never to be hurt again is a wastage of energy. Complete attention, the observation of this fact will not only tell the story of the wound itself, but this very attention dispels, wipes away the hurt.

这是你关心的问题吗？还是说你只是读了这封信，在理智上理解了它，那根本就不能叫做理解，因而也不会去关心学生？如果你关心的话——你应当这样，那么对于这个事实“他受伤了，而你必须不惜一切代价防止进一步的伤害”，你会做些什么呢？你如何处理这个问题？在你面对这个问题的时候，你的内心是什么状态？它也是你的问题，不仅是学生的。你是受伤的，学生也是，因此你两者都要关心，它不是单方面的问题，你和学生一样牵涉其中。这个牵涉是你需要面对和观察的核心要点。仅仅抱着一个“从过去的伤害中解脱”的愿望，并希望永远不再受伤，这是一种能量的浪费。全神贯注地观察这个事实，不但会告诉你这个伤害的故事，而且恰好是这个注意力会驱散、扫除这个伤害。

     So attention is this vast energy which can never be wounded or corrupted. Please do not accept what is said in these letters. Acceptance is the destruction of truth. Test it - not at some future date, but test it as you read this letter.When you test it, not casually but with all your heart and being, then you will discover for yourself the truth of the matter. And then only will you be able to help the student to wipe away the past and have a mind that is incapable of being hurt.

因此关注是一种巨大的能量，它永远也不会受伤或腐化。请不要接受这些信中所说的话，接受是对真理的破坏。检验它，不是在将来的某个日子，而是在你读这封信的时候检验它。如果你不是随随便便地，而是用你全部的内心和生命去检验它的话，你将亲自发现事情的真相。只有那时你才能帮助学生扫除过去，并拥有一颗不会受伤的心。

给学校的信，1979年2月15日 - 心理伤害

Sue

Is diligence the outcome of negligence? If it is, it is still part of negligence and therefore not truly diligent. Most people are diligent in their own self-interest, whether that self-interest is identified with the family, with a particular group, sect, or nation. In this self-interest there is the seed of negligence although there is constant preoccupation with oneself. This preoccupation is limited and so it is negligence This preoccupation is energy held within a narrow boundary. Diligence is the freedom from self-occupation and brings an abundance of energy. When one understands the nature of negligence the other comes into being without any struggle. When this is fully understood - not just the verbal definitions of negligence and diligence - then the highest excellence in our thought, action, behaviour will manifest itself.

大多数人在自己的个人利益上是“勤奋”的，不管这种个人利益是否附属于家庭、团体、宗派、国家。在这种个人利益中有懈怠的种子，尽管其中存在对自身持续不断的专注。这种专注是有限的，因此它是懈怠。这种专注是被束缚在一个狭小范围内的能量。勤奋是从个人利益中解脱出来，它会带来充足的能量。当你理解了懈怠的本质，勤奋就会毫不费力地到来。当我们完全地理解了这一点，而不只是对懈怠和勤奋进行文字说明，那么我们的思想、行动、行为就会清晰地展现出最卓越的品质。

   In our schools it is important to understand that the quality of energy which is diligence requires the right kind of food, the right kind of exercise,and enough sleep. Habit, routine, is the enemy of diligence - the habit of thought,of action, of conduct. Thought itself creates its own pattern and lives within it. When that pattern is challenged either it is disregarded or thought creates another pattern of security. This is the movement of thought - from one pattern to another, from one conclusion, one belief, to another. This is the very negligence of thought. The mind that is diligent has no habit; it has no pattern of response. It is endless movement, never coalescing into habit, never caught in conclusions. Movement has great depth and volume when it has no boundary brought about by the negligence of thought.

那个被称为勤奋的能量品质，需要合理的食物、适当的运动和充足的睡眠。在我们的学校里，理解这一点是很重要的。习惯、常规是勤奋的敌人——包括思想的习惯，行为的习惯，举止的习惯。思想创造了自己的模式，并在里面存活。当这个模式受到挑战时，要么是忽略这个挑战，要么是思想制造出另一个安全模式。这就是思想的运动——从一个模式到另一个模式，从一个结论到另一个结论、从一个信仰到另一个信仰。这正是思想的懈怠。勤奋的心没有习惯，它不存在反应模式。它是无止境的运动，永远不会被习惯阻挡，永远不会被结论束缚。当这种运动不被思想的懈怠限制，它就会有巨大的深度和力量。

     To carry psychological problems from day to day is an utter waste of time and energy, indicating negligence. A diligent mind meets the problem as it arises, observes the nature of it and resolves it immediately. The carrying over of a psychological problem does not resolve the problem. It is a wastage of energy and the spirit. When you solve the problems as they arise, then you will find there are no problems at all.

日复一日地背负心理上的问题是对时间和精力的彻底浪费，这标志着懈怠。一颗勤奋的心会在问题出现时面对它，观察它的本质并立即解决它。拖延不会解决心理问题，那是能量和精神的浪费。当你在问题出现时就解决它们，你就会发现，根本就不存在问题。

给学校的信，1979年1月1日 - 勤奋