willdemonx的个人资料

把书都送人了把思想也抛弃不需要做任何解释美滋滋把书都送人了把思想也抛弃不需要做任何解释美滋滋

克氏的每日冥想（三十三） The mind has an idea, perhaps pleasurable, and it wants to be like that idea, which is a projection of your desire. You are this, which you do not like, and you want to become that, which you like. The ideal is a self-projection; the opposite is an extension of what is; it is not the opposite at all, but a continuity of what is, perhaps somewhat modified. The projection is selfwilled, and conflict is the struggle towards the projection…. You are struggling to become something, and that something is part of yourself. The ideal is your own projection. See how the mind has played a trick upon itself. You are struggling after words, pursuing your own projection, your own shadow. You are violent, and you are struggling to become nonviolent, the ideal; but the ideal is a projection of what is, only under a different name. 头脑中总是有个想法存在，或许这令它愉快，而头脑总是想变成那个想法，后者不过是你欲望的投影。你不喜欢现在这样的你，而想成为你所喜欢的那样的你。理想是一种自我投射，被投射之物既是本然的延申；或许应该说理想就不是本然的投影, 而是本然被修饰过的一种延续。投射都是带有自我意志的，而对投影的追求便产生了冲突... 你挣扎着想成为某种样子...而这种样子本就是你的一部分。理想都是你的自我投射。看看头脑是怎么捉弄自己的。你不停的努力追求你内心的言语，追寻你自己的投射、自己的影子。你性格暴躁，于是你努力想变得温和，你理想中的样子；而这理想不过是本然的投影，只是换了个名字而已。

打算接下去的一个钟里把思维止住

为什么会读《当下的力量》？为什么会来当吧？为什么会读《当下的力量》？为什么会来当吧？

克氏的每日冥想（三十二） Life as we know it, our daily life, is a process of becoming. I am poor and I act with an end in view, which is to become rich. I am ugly and I want to become beautiful. Therefore my life is a process of becoming something. The will to be is the will to become, at different levels of consciousness, in different states, in which there is challenge, response, naming, and recording. Now, this becoming is strife, this becoming is pain, is it not? It is a constant struggle: I am this, and I want to become that. 如我们所知，日常生活就是一个成为什么的过程。我很穷，我做事的目的就是为了变得富有。我很丑，我想变得漂亮。因此，我的生命就是一个成为什么的过程。在意识的不同层面和不同状态中，生存的意志就是想成为什么的意愿，这其中存在着挑战、反应、命名以及记录。现在，成为本身就是冲突，就是痛苦，不是吗？它是一场持续的挣扎：我是这样，而我想成为那样。

克氏的每日冥想（三十一） 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 selfknowledge. 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. 自我认知并不遵循任何准则。你可以寻求心理学家或精神分析学者的帮助来了解自己，但那不是自我认知。只有当我们在关系中时时刻刻觉察自我并从中揭示本然之时，自我认知才会到来。关系就像一面镜子，从中我们可以看到自我的本然。但是，我们绝大多数人没有能力在关系中看清它，那是因为我们通常都会立即开始谴责或评判我们看到的事物。我们会判断、评价、比较、拒绝或接受，但是却从不观察实相，而且对绝大多数人来讲这正是最难以做到的事情；然而做到这一点恰是自我认知的开始。

这一切的意义何在？这一切是否有意义？

受够了邬斯宾斯基的流水账，直接看正主的书。我也是醉了，干嘛要给自己设立条条框框呢。

克氏的每日冥想 (三十） Right thinking comes with self-knowledge. Without understanding yourself, you have no basis for thought; without self-knowledge what you think is not true. 正确的思考源于自我认知。没有自我认知，就没有了思想的基础；没有自我认知，任何想法都不会真实。 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. 你和这个世界并非两个独立存在的、各有各自问题的实体；你和世界是一体的。你的问题即是这个世界的问题。你可能是被某种特定的环境影响趋势所塑造出来的，但是在本质上你和他人并没什么区别。我们的内在十分相像；我们都会受到贪婪、憎恶、恐惧、野心等的驱使。我们的信仰、愿望、志向拥有共同的基础。我们是一体的；我们都是人类的一份子, 尽管人为制造的经济和政治上的疆域和偏见将我们分离。如果你杀死了他人，你也在毁灭自己。你即是人类整体的中心，而没有自我认知你将无法理解真实。 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. 我们对这种统一性有着理智的认识，但是却将理智与情感相分离，因此我们从未能体验人类非凡的统一性。

克氏的每日冥想（二十九） 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 atma, 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. 没有自我认知，一味随着心念而动，就不可能进入冥想状态。我的意思是：通过“自我认知”，知晓每一丝想法、情绪、言语和感觉；知晓你头脑的活动 - 而不是那个超我、大我；那些个我根本就不存在，所谓高层次的我、灵性的我不过是思想领域内的造物。思想是你对条件和环境进行调节的产物，思想也是过往或即时记忆的反应。首选，必须要通过自我认知建立甚深的、不可逆的美德，否则任何对冥想的尝试都只能是自我欺骗并毫无用处。

克氏的每日冥想（二十八） 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. 你是否能够在倾听种子落入土壤之时觉察你的头脑是否自在并空明？只有了悟头脑中的影像和活动，不是断断续续而是日复一日、每时每刻的了悟，头脑才会空明。那时你就会找到答案，就会察觉到转变自然而然地来临；而这种创造性空明的状态是无法被培养的 - 它就在那里，悄然地不请自来，而只有在种状态之中才可能存在重生、崭新和革命。

克氏的每日冥想（二十七） 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 that 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 selfknowledge. 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. 觉知自我之时，生命的全部活动就会变成发掘这个“我”、本我、自我。自我是一个非常复杂的过程，只有在关系之中，在每日的活动之中，在我们谈话、判断、算计以及指责他人和自己的过程之中才能展露出来。而这一切都揭示了我们的思维是如此的受限，而觉知的整个过程是如此的重要。只有每时每刻觉知真相，才能发觉不朽和永恒。没有自我认知，就不存在永恒。当无法认知自我时，永恒就退化成一个词汇、一个符号、一种观点、一则教条或一个头脑无法逃脱的幻象。但是，当一个人开始在日常的活动之中认识“我”时，那么在这种毫无努力的认知之中，不可名状和永恒便会到来。但永恒绝非自我认知的奖品。永恒是无法被寻求的；也不能被头脑获取。永恒只有在头脑安静之时才会来临，而头脑只有在单纯而不再堆积、指责、评判或权衡之时才能安静下来。只有单纯的头脑，而非充斥着词汇、知识和信息的头脑，才能洞悉现实。分析和算计的头脑绝非单纯。

克氏的每日冥想（二十六） 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 that 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. 自我认知不存在什么法门。寻求方法必然意味着对某种结果的渴望 - 这恰是所有人都想要获取的。我们遵循权威 - 不是某个人的权威，就是某种体系或意识形态的权威 - 因为我们都想获取令自己满意的结果，那会让我们有安全感。我们并不想真正地了解自己，了解我们的冲动和反应，还有我们思维的过程，以及我们的意识和无意识；我们宁愿追寻某种能够给我提供结果的体系。但是对某一体系的追求总是来自于我们对安全感、确定性的渴望，而这一追求的结果必然不会是自我认知。当我们遵循某种方法时，就必然会造就权威 - 导师、上师、救星或大师的权威 - 因为他们能满足我们的渴望；当然，这绝非通向自我认知之路。 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 well-being, 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. 权威会阻止认知自我，不是吗？在某个权威或某个导师的庇护之下，你可能会暂时获得安全感、富足感，但那绝不是对自我的整个过程的认知。权威的本质必然会阻止自我的全然觉醒，因此它在根本上破坏了自由；只有在自由之中才存在创造性。而创造性只能通过自我认知来获得。

克氏的每日冥想（二十五） 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. 没有自我认知，经验就会创造幻觉；有了自我认知，经验-即对挑战的反应-就不会以记忆的形式残留下来。自我认知就是在每时每刻发觉自我运作的方式，以及它的意图和追求、想法和欲望。从来就不存在什么“你的经验”和“我的经验”；”我的经验“这个叫法只表明了无知和对幻觉的盲目接受。

克氏的每日冥想（二十四） 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. 世界的转变必须由个人的转变开始，因为每个人都是人类存在的整个过程的产物和组成部分。个人想要转变，自我认知必不可少; 不能认识自我，就无法产生正确的思想，而缺乏自我认知，个人就不会转变。每个人都必须认识本我，而不是自己想成为的样子，后者不过是自己的臆想，是虚幻而不真实的；转变只能在本我而非臆想的自我上发生。 To know oneself as one is requires an extraordinary alertness of mind, because what is 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 non-violence, 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. 认识自我需要极其警觉的头脑，因为现实总是处在不停转化、变幻之中；为了能够敏锐的关注现实，头脑就不能受缚于任何特定的教条、信仰或行为方式。如果你想要关注任何事物，最好先摆脱束缚。想要认识自我，头脑中必须要有意识和警觉，只有如此才能摆脱各种信仰和理想的束缚，而这些信仰和理想只会给你带来有色的屏障，让你无法觉知真相。想要认知自我，就绝不能臆想或信奉任何根本就不是你的虚象。如果我本就是贪婪、妒忌和暴力的，仅仅是臆想自我是非暴力、不贪婪的，这样做完全没有任何意义...。对自我的认知，不论是丑陋还是美丽、顽皮还是淘气 - 对自我不带任何扭曲的认知，是美德的开端。美德必不可少，因为其中孕育了自由。

克氏的每日冥想（二十三） 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. 那么，为了理解我们每个人数不尽的问题，自我认知难道不是必不可少的吗？然而这却是最困难的事情，自我认知并非意味着孤立、避世。显然，认知自我是极其重要的；但是自我认知并不意味着要从关系中脱离。那种认为可以通过自我孤立、排斥或求助于心理学家、神父来显著的、彻底的、完全的认知自我，或者从某些书本中就可以学会自我认知的想法，无疑是错误的。自我认知显然是一个过程，而并非一种结果；而且想要认知自我，就必须在行动 - 即关系中察觉自我。你要发觉自我，并非在孤立和排斥之中，而是要在关系之中 - 和社会的关系，和你的妻子、丈夫、兄弟、以及所有人之间的关系之中；但是，想要发觉你是如何反应的以及你的回应是什么，就必须拥有极其警觉的头脑和敏锐的洞察。

克氏的每日冥想（二十二） 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. 我们大多数人都乐意于权威的存在，它给我们带来连贯性、确定性和受保护感。但是，一个人想要理解深层次心理变革的含义，就必须摆脱权威，不是吗？他不能指望任何权威，不论是自己创造的，还是受施于人的。这有可能吗？我有可能完全不依赖自己经验的权威吗？即便我拒绝了外在显化的所有权威 - 包括书籍、导师、神父、教会还有种种信仰 - 我还是觉得能够依赖自己的判断、经验和分析。但是我真的可以依赖自己的经验、判断和分析吗？我的经验只是对过往生活环境反应的产物，你的经验也是如此而来，不是吗？我可能成长于一个穆斯林、佛教或印度教家庭，因此我的经验取决于我所在的文化、经济、社会和宗教背景，你的也是如此。我能依赖如此而来的经验吗？我能依赖自己的判断来获取指导、希望和愿景并因此获得信心吗？我的判断一样也是来自于过往累积的记忆、经历，可以用对过往环境反应的产物来面对当下吗？.... 现在，当我向自己提出这些疑问的时候，我便认识到了问题所在，我便了悟到真实和鲜活只能在一种状态下存在，变革只能在一种状态下到来。这种状态就是头脑中完全没有过去、没有无分析者、经验、判断，没有任何形式的权威之时。

克氏的每日冥想（二十一） 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. 自我觉察是艰巨的，然而我们大多数人都更愿意以安逸、虚无的方式生活，于是我们创造出权威来给生活赋予形式和模式。这种权威可能是集体创造的，比如国家；也可能是个人创造的，比如主、救星、上师。任何一种权威都是障碍，它只会剥夺你的思想；然而我们大多数人都认为思想会带来痛苦，于是我们便彻底臣服于权威。权威产生权力，而权力总是走上集中并因此彻底腐化的道路；权力不仅会腐化当权者，也会让它的追随者们堕落。知识和经验的权威会不停的使人堕落，哪怕是那些以主的名义行事的代理人或神父。你自己的生活，还有其中看似无穷无尽的冲突才是重大意义之所在，而不是那些模式或领袖。主和他的神父们的权威只让你远离中心课题，而这课题就是你内在的冲突。

克氏的每日冥想（二十） 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. 我们为何要接纳，为何要追随？我们追随其他人的权威、经验，然后又质疑它；这种对权威的追寻以及随之而来的幻灭结局，对我们大多数人来说是一个痛苦的过程。我们责怪、批判那些曾经被我们接纳的权威、领袖、导师，但是却不去审视自己，审视对指引我们的权威的渴求。一旦理解了这种渴求，我们就能领悟质疑的重要性。

克氏的每日冥想（十九） 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 selfknowledge there is no liberation from ignorance, from sorrow. 我们心怀着希望和恐惧来倾听，我们在其他人之处寻求光明，却未意识到如此被动的我们什么也无法理解。如果解脱之人的观念符合我们的心愿，我们就接受他；反之，我们就会继续寻找能够满足我们的开悟者；我们绝大多数人追寻的不过是在不同程度上满足自我罢了。真正重要的事情，不是去分辨谁是真正的开悟者，而是如何去了悟你们自己。不论是现在还是未来，永远不会有什么权威能教授给你关于你自己的知识；没有自我认知，就不可能从无知和悲伤中解脱。

克氏的每日冥想（十八） 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. 如果我们能够理解自己那种想要支配或被支配的欲望背后的冲动，也许我们就能从权威的危害中解脱出来。我们渴望确定，渴望正确，渴望获取成功并了知一切；而这种渴求确定性、永久性的欲望，就会在我们的内在建立起个人经验的权威，同时在外在世界建立起社会的权威、家族的权威、宗教的权威、等等。但是，仅仅蔑视权威、摆脱它的外在象征，是毫无意义的。摆脱一种传统却拥抱另外一种传统，或是脱离一个领袖去追随另外一个领袖，这些都是肤浅的举动。如果我们想要觉知权威的整个过程，如果我们想要看穿权威的内在本质，如果我们想要了解并超脱对确定性的渴望；那么，我们必须要拥有全然的觉察和洞察，且不能等待它的最终到来，而是要在一开始就彻底的解脱。

克氏的每日冥想（十七） 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. 问题在于：创造出数不清的教派、信仰、还有所有迷信和恐惧的头脑是如此的受限，它有可能摆脱自己的桎梏，孕育出全新的思想吗？... 僵化的头脑就是被权威约束的头脑。我不是指法律上的权威；我所指的是把传统当作权威、把知识当作权威、把经验当作权威、把寻求并维持内在和外在安全的方法当作权威，毕竟，这些就是头脑从始至终所寻求的 - 一个安全并不受打扰的地方。这样的权威可能是头脑塑造的一种观念权威，或是所谓的宗教神权，这些对真正的宗教人士来讲根本就是不真实的。想法根本就不是现实，它不过是头脑的虚构罢了。神就是虚构的，你可以选择相信他，但是他仍然是虚构的。想要找到神你就必须摧毁所有虚构的想法，但是因为僵化的头脑充满担忧、欲望，对死亡的恐惧，对生存的恐惧，以及对关系的恐惧；它只会毫不停歇地，有意识或无意识地，寻求永生和保证。

克氏的每日冥想（十五） 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. 想要自由，你就必须审视权威，审视权威的整个骨架，把这个肮脏之物彻底撕成碎片。而那样做需要能量，包括物质身体上的能量，还包括精神心理上的能量。然而，当你深陷冲突之中时，能量就被消耗掉，被浪费掉了....所以只有当你彻底了解冲突的整个过程，并终止冲突之时，才能获得充足的能量。然后你就可以继续，拆掉你内在那栋经过几个世纪建立起来的大厦，并了悟到它完全没有任何意义。 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. 你知道吗？毁灭即是创造。我们必须摧毁而非建造，我指的不是社会或经济体系 - 这些是我们每日生活的基础 - 我指的是精神心理层面的，一个人建立起来的，思辨的、自我的、根深蒂固的但又是极其肤浅的那些无意识或是有意识的防备心和安全感，因为只有在毫无防备之时，一个人才可能真正地去爱，去投入情感。然后你就可以看到并理解欲望、权威，并知晓在什么层面才需要权威 - 权威被用来维持秩序，除此之外别无它用。于是便不存在学习之权威，知识之权威，身份之权威，社会功能也不会再造就权威并形成社会地位。想要了悟所有的权威 - 上师的，大师的或其它什么的 - 需要敏锐的、清醒的头脑，而不是混乱的、麻木的头脑。

克氏的每日冥想（十四） 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. 通常情况下，我们都是通过研究、书籍、经验或其他人的传授来学习。这就是我们通常所说的学习。我们依靠记忆来判断做什么和不做什么、想什么和不想什么，依靠记忆的指示来体会，来做出反映。通过经验、研究、分析、探索以及自我反省，我们以记忆为载体积累知识；然后我们就依靠这些记忆来对未来的挑战和需求做出反应，并从其中不停的学习累积... 在依靠记忆积累知识的过程中我们学到什么了呢？而这样的知识一旦遇到任何挑战或者任何想要有所为的念头时，便会反应。 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 我认为还存在另外一种完全不同的学习，我会对此稍作说明; 但是想要了悟这种学习，并能够以这种完全不同的方式进行学习，你就必须要彻底摆脱权威；否则，你就只能在别人的指导之下，不停地重复做着你被告知的事情。因此，理解权威的本质至关重要。权威阻碍学习 - 学习本身并非单纯的以记忆为载体来积累知识。记忆只会让你以某种固定模式进行反应；在那其中不存在自由。一个被知识、教诲所拖累、被所学之物所桎梏的人，是永远都不可能自由的。这样的人可能十分的博学，但是他所积累的知识阻碍了他获得自由，因此他就无法真正的去学习了。

克氏的每日冥想（十三） 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. 智慧是我们每个人都有必要发觉的，它并非是知识积累的结果。知识和智慧之间没有什么必然的关系。只有当一个人熟知自我的时候，智慧才会到来。不能了知自我，就不可能存在秩序，因此也就不会存在美德。 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. 现在，学习自我同积累关于自我的知识，这是两件完全不同的事情....一个不停寻求知识的头脑是永远无法学习的。头脑的所作所为只是：不停的收集关于它自身的信息、经验，并将这些当作知识，然后从它收集的这些所谓“知识”出发来进行体验、学习；因此头脑从未真正的学习过，它只是在不停的理解、询问。 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. 学习只能发生在鲜活的当下，学习本身不存在过去。在你对自己说“我已经学到了”的这一刻，它就已经变成了知识，而你只能从这些知识的背景中来积累，来转化，而无法再进一步学习了。头脑只有在不再寻求的时候才能进行学习 - 只有这样的头脑才能了悟这个被我们称为“自我”的存在。我必须要了悟自我，了悟它的结构、它的本性，以及全然存在的重要意义；但是，想要做到这一点，就不能肩负过往知识和经验的负担，或是运用一颗受限的头脑，因为那样我就无法学习，而只不过是用被过往的迷雾所遮蔽的双眼来理解、转化和看待一切。

克氏的每日冥想（十二） 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. 学习与获取知识是完全不同的两码事。学习是一个不断变化的过程，而不是一个积累的过程，也不是一个收集信息并依此采取行动的过程。我们中大多数的人，都会以记忆、想法的形式储存知识，积累经验，并从中采取行动。也就是说，我们从知识，包括科技知识、经验知识、传统知识、以至从个人特定的倾向性中推导出来的知识中出发来采取行动；我们在特定的背景影响下，在积累的知识、经验、传统的影响下采取行动。在这样的过程中不会存在学习。学习绝对不是单纯的积累；学习是一个不停变化的运动。我不知道你是否曾经有过这样的疑问：什么是学习，什么又是获取知识呢？....学习永远都不是简单的积累。你无法积累学习并从积累的学习中产生行动。学习只能存在于不断的变化过程本身中。因此，学习中从来就不存在倒退、恶化或衰败。

克氏的每日冥想（十一） 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. 询问和学习是头脑的功能。谈到学习，我指的不是培养记忆或积累知识，而是指丝毫不受错觉影响，从事实而不是信仰和理想出发来进行透彻并清醒地思考的能力。先见之明不会带来真正的学习。单单只是获取信息和知识也不是学习。学习意味着拥有理解的爱以及无所为而为的爱。唯有在没有任何形式的强迫之时，才可能真正地学习。强迫会以各种各样的形式存在，不是吗？强迫存在于影响之中，存在于依附或威胁之中，还存在于劝说、鼓励，或任何微妙的奖励形式之中。 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. 大多数人都认为只有通过对比才能激发学习，然而事实恰恰相反。对比只会带来挫折，并激发嫉妒心，随之带来竞争。如同其他形式的劝说一样，对比阻碍了学习并导致恐惧。

克氏的每日冥想（十） 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. 学习这个词语意义重大。有两种学习存在。对我们大多数人来讲，学习意味着积累学识、经验、科技，或是一项技能，一种语言能力。还有一种是心理上的学习，通过体验来学习，包括当下生活的体验，这些体验带有某一种传统、某个民族或社会的残影。我们通过这两种学习来面对生活：包括心理层面和生理层面；获得应对外在世界和内心世界的能力。这两种学习之间没有明显的分界线：事实上它们是互有交集的。我们现在要谈的不是通过练习获得的技能，也不是通过学习获得的科技知识。我们关注的是心理学习，它在数个世纪以来被作为传统，知识或经验而继承下来。我们将其当作学习，但是我怀疑它根本就称不上是学习。我谈的不是学习一种能力，一种语言或一种技术，我谈的是我们的头脑能否在心理层面上学习。头脑确实记住了很多东西，但是这反而给它带来了生活上方方面面的挑战。它总是利用学到的东西来解读生活或新的挑战。这就是我们头脑的所作所为，那算是学习吗？学习难道不是意味着接受新的事物吗，接受我们不知道的事物不才是学习吗？如果我只是不停地累积已知的事物，那就完全不存在学习。

克氏的每日冥想（九） 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 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…. 一个人只有依靠自己才能发觉新的事物；在这一过程中，必须摒弃已有的一切，特别是知识，因为通过知识和信仰很容易就能获得经验；但是经验不过是自我投射的产物，它是不真实、虚假的。如果你想亲自发觉新的事物，那么最好不要受旧事物的拖累，特别是作为自我投射手段的知识，还有安全感，还有想获得同佛陀、基督或其他什么人物一样体验的心愿。不停通过知识保护自我的人绝对不会是一位寻找真相的人。 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。想要发觉真相，绝无现成的路可循...想要发觉新的事物、或真正体验任何事物，你的头脑必须非常安静，不是吗？如果你的头脑中塞满了各种现实、各种知识，它们只会成为发觉新事物的阻碍；对我们大多数人来讲，最大的困难在于我们把头脑看的太过重要，给它赋予了太多的意义，因此它不断地阻碍我们发觉潜在的新事物，阻碍我们发觉已知事物的另一面。所以，知识和学问对那些寻找并试图理解永恒的人来讲就是障碍。

克氏的每日冥想（八） 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. 在我看来，学习似乎令人吃惊的困难，倾听亦是如此。因为我们的头脑不是自由的，所以其实我们就没有真正地倾听过；我们的耳朵中填满了那些早已知晓的事物，因此倾听变得极其困难。我认为，或者可以说事实上就是如此，如果一个人以他的本然、他的活力与生机来倾听，那么倾听这个行为本身就会带来解放。但不幸的是，你从未真正倾听过，因为你从未了知这一点。毕竟，只有当你将自己全然地投入到一件事物中时，才可能从中学习。当你全然投入到数学中时，你就会掌握它；但是当你处于矛盾状态之中时，当你本不想却被强迫学习时，学习就会退化为单纯的填鸭过程。学习就像读一本有着数不清人物的小说，它需要你全然投入，而不能让注意力处在矛盾之中。如果你想了解一片树叶 - 一片春天或夏天的树叶 - 你必须真正地去观察它；观察一片鲜活树叶的对称、纹理和品质。在单单一片树叶之中，就存在美，存在活力与生机。所以，为了了知树叶、花朵、云彩，落日或是人类本身，你必须全然投入到观察之中。

克氏的每日冥想（七） 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 提问者：当我在听你所说时，我好像理解了；但是当我从这里离开后，即使去尝试运用你的所说，我还是无法理解。 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 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. 克氏： ...你正在倾听你自己，而非演讲者。如果你在听演讲者，那么演讲者就会变成你的领导者，成为你理解的方式 - 那样就太可怕了，那是恶行，因为那样等于建立了权威。所以，你在这里做的就是倾听你自己。你所看到的演讲者描绘的画面，其实来自于你自己，而非演讲者的。如果你能了悟，你观看的其实就是自我，那么你就可以说：“好吧，我看到自我，我不想为此做任何事情。”这样就足够了。但是如果你说“我看到自我，我必须要改变”，那么在你心中就会产生某种认识 - 而这种认识和演讲者的所说全然不同。但是，如果你能在演讲者讲话的时候倾听自我，那么在这倾听之外就会产生清明、觉知；头脑就会变得健康、强壮。不要顺从，也不要抗拒，头脑就会变得鲜活、热情 - 而只有这样的人类才能创造新世代、新世界。

可不可以就这样简单的开始开始学习，就这样简单的开始吗？心中为什么会忐忑？

克氏的每日冥想（六） 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 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. 你现在正在听我诉说；你并未在努力集中注意力，你只是在倾听；如果倾听之中存在真相，你就会发现你的内在发生了翻天覆地的变化 - 这一变化不是你事先预想或期待的，而是一种完全由真相而非你头脑创造的思想所主导的，全然的转化、彻底的变革。如果由我来给出建议的话，那么你应该用这种方式倾听一切 - 不单单只是听我所说，还要听其他人的话语，听鸟儿的鸣叫，听火车的轰鸣，听过往公交车的喧闹。你会发现，你越是倾听一切，越是能感受到巨大的安静，而此时的这种安静不会被任何噪音所干扰。只有当你在拒绝某事，当你在你自己和所听之物之间置起屏障之时 - 挣扎才会产生。

你可曾让心安静下来？

我们能从这颗受限的心中解脱，获得自由吗？

克氏的每日冥想（五） 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…. 当你做出想要倾听的努力时，你是在倾听吗？不正是这努力本身在阻止你倾听吗？你是在努力倾听那些让你愉快的事物吗？ ... 只要你的头脑中存在任何形式的努力、比较、分辨或是批判，你就无法觉知真相，亦无法识别虚幻。 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 …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. 倾听本身是一个完整的行为；倾听本身就会带来自由。但是你真的关心倾听吗，或是警觉到你内在的躁动？如果你真的愿意倾听...察觉你内在的冲突和矛盾而不去强迫它们顺应某种特定的思维模式，也许它们就会停止...你看，我们总是努力变成这样，成为那样，或是达到某种状态，或是获取某种体验并避免另外一种经历，所以我们的头脑永远都被某些事物占据着；它永远都无法平静下来倾听它自己挣扎与痛苦的声音。简单一点...不要努力去成为什么或是获得什么体验。

克氏的每日冥想（四） 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. 我不知道你是否倾听过鸟鸣。想要倾听，头脑必须保持安静 - 并非神秘学上的安静，仅仅是保持安静。我在告知你一些事情，为了听我所说你必须保持安静，不能让头脑中的各种想法影响你。当你观看一朵鲜花时，你只是在单纯地看，而不是给它命名、为它归类、把它划分为哪个品种 - 如果你这样做了，观看也就停止了。因此，如我所说，最难做到的事情之一就是倾听 - 倾听共产主义者、社会主义者、国会议员、资本主义者，倾听任何人，包括你的妻子、孩子、邻居，倾听汽车售票员，倾听鸟鸣 - 仅仅是单纯的倾听。只有在不夹杂观念、思想的倾听中，才能建立直接的联系；联系一旦建立，你就能辨明一个人所说的是真是假，而无需争论。

克氏的每日冥想（三） 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. 倾听是一门极难获得的艺术，在其之中存在着美和伟大的了悟。我们以自身领悟的不同深度来倾听，但是我们的倾听总是被先见之明或某种观点所左右。我们并未单纯地倾听，我们的思想、成见和偏见等，总是给倾听带来干扰屏蔽。只有在内在获得平静，从迫切的寻求中解脱，注意力消散之时，才可能真正地倾听。这会使你警醒并自然而然地听到言语无法描述的事物。语言只会让你困惑，它只能表达从交流中外延出来的意思；但是为了能超越语言的干扰而进行交流，就必须依靠自然惊醒的倾听。有爱之人可能会倾听，但在其中却难觅真正的倾听者。我们大多是人只是在追寻结果，达成目的；我们永远都在试图克服并征服，因此不存在真正的倾听。只有在真正的倾听之中，才能听到言语之内的歌声。

克氏的每日冥想（二） 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? 你是如何倾听的呢？你是带有意象的去倾听吗，是通过你的意象，你的理想、欲望、恐惧、焦虑去倾听吗，通过只想听你想听的，通过只想听那些给你满足、快乐、安慰并在当下让你从痛苦中解脱的屏蔽来倾听吗？如果你只是通过欲望的屏蔽来倾听，那你只会听到自己的话语，只会听到自己的欲望。那么是否存在其他方式的倾听呢？找到倾听别人话语的方法不重要么，找到倾听 - 街上的喧哗声，鸟的鸣叫声，电车的轰鸣声，永不停歇的海浪声，你的丈夫、妻子或朋友的说话声，婴儿的啼哭声 - 这些一切的方法不重要么？只有当一个人没有投射自己欲望的时侯，倾听才会重要。我们能放下种种的屏蔽，真正的去倾听么？

克氏每日的冥想（一） 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 that comes without your volition, without your asking; and in that change there is great beauty and depth of insight. 你是否曾经静静地坐着，注意力没有集中在任何事物上，也没有任何要集中注意力的企图，而是将头脑完全置于安静与平静之中？如此你便会听到一切，不是吗？不论是远方、近处还是身边的响声你都可以听到，你听到的是声音本身 - 这就意味着你听到了一切。你的头脑没有被限制在一个狭窄的通道之中。如果你能以这样的方式倾听，全然放松、毫不用力，那么非凡的转变将会在你的内部发生，这一转变无需意志力也不用主观寻求，并且孕育着无上的美丽和深邃的洞察。

书都看过一遍了大家有什么心得？书都看过一遍了大家有什么心得？

怎么理解克氏说的开悟只能在关系中达成。怎么理解克氏说的开悟只能在关系中达成。

新人来报道新人来报道

当下不是现在的意思而是放下心念的攀缘与世界融为一体心当下不是现在的意思而是放下心念的攀缘与世界融为一体心物一元。

葛吉夫的书应该读哪些什么顺序有无高人指点一番啊葛吉夫的书应该读哪些什么顺序有无高人指点一番啊

怎么看胡因梦翻译版的克氏《点亮自性之光》怎么看胡因梦翻译版的克氏《点亮自性之光》

这吧变水吧了这吧变水吧了

现在还有人看克氏么现在还有人看克氏么

好冷清啊好冷清啊

看来看去感觉克氏讲的都是同样的东西啊都是概念有实修的看来看去感觉克氏讲的都是同样的东西啊都是概念有实修的法子吗

好冷清啊大家都在干嘛忙着修炼吗好冷清啊大家都在干嘛忙着修炼吗

新人报道嘻嘻嘻新人报道嘻嘻嘻

新人报道嘿嘿嘿新人报道嘿嘿嘿

手工线香请教贴请教各位手搓线香的垫板是硬板还是胶垫，哪种比较好？多谢不吝赐教。

老檀乳香玫瑰迷迭电熏走起

用檀香粉为主料捏的丸子电熏后盖子上有很多油析出闻着一股焦糖奶油咖啡味这样正常吗

求教，线香挤不出来求教，做线香的楠木粘粉要过筛吗？今天做线香檀香和楠木粘粉都过了100目的筛网，粘粉20%的比例，但是挤香器怎么也挤不出来，加了水也没用，每次挤出一小点，都喷水了，香就是挤不出来累死俺了。香粉从挤香器中取出，发现都是一粒一粒的，粘合不到一起，在手里搓了几下，全干在手上了。不知道什么原因。是否粘粉不该过筛？还是因为我用了昨天喝剩下的隔夜茶活粉？