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

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

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

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

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

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

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

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

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

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

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