Now,how am I to know myself? I can only know myself in relationship; the observation of myself takes place only when there is response and reaction in relationship; there is no such thing as isolation.The mind is isolating itself all the time in all its activities,building a wall round itself in order not to be hurt,not to have any discomfort,unhappiness,or trouble; it is isolating itself all the time in its self-centred activity.

那麼,我要怎樣瞭解自己?我只能在關係中瞭解自己,只有在關係中才能觀察自己,而在隔絕中是不可能的。心一直在所有的活動中隔絕自己,在四周樹起圍牆以免受到傷害,以免有任何的不舒服、不快樂或麻煩,它一直在自我中心的活動中隔絕自己。


I want to know "myself" as I want to know how to get from here to a particular town; that is,clearly,watching everything that is involved in myself,my feelings,my thoughts,my motives,conscious or unconscious.
我想瞭解"我自己",就像我想知道怎樣從這裡到達某個城鎮;也就是說,要清清楚楚地觀察我內心發生的一切—我的感覺、我的想法、我的動機,無論是有意識的還是無意識的。


How is that possible? The Greeks,the Hindus,the Buddhists have said:know yourself.But apparently that is one of the most difficult things to do.We are going to find out this morning how to look at ourselves; because once you know yourself completely,that prevents all friction,and therefore out of that comes this quality of energy which is totally different.So to find out how to observe oneself,one must understand what is meant by observing.
這要怎樣才可能呢?希臘人、印度人、佛教徒都曾說過:瞭解你自己。但顯然這是最難做到的事情之一。今天早上,我們要搞清楚怎樣檢視自己。因為一旦你徹底瞭解了自己,一切摩擦都將不會產生,從中就有了這截然不同的能量品質。那麼,要搞清楚怎樣觀察自己,就必須瞭解觀察的含義。


When we observe objective things like trees,clouds,the things outside of us,there is not only the space between the observer and the observed—the physical space—there is also the space of time.When we look at a tree there is not only physical distance,but there is also psychological distance.There is the distance between you and the tree,the distance created by the image as knowledge:that is an oak tree,or an elm.That image between you and the tree separates you.
我們觀察客觀事物的時候,比如樹、雲、外界的事物,不但存在觀察者和被觀察者之間的空間,即物理空間,還存在與時間有關的空間。我們看一棵樹時,不但存在物理距離,還存在心理距離。存在你和那棵樹之間的距離,也存在意像即知識製造的距離:那是一棵橡樹或榆樹。你和樹之間的那個意像把你們分開了。


But when the quality of the mind of the observer is without the image,which is imagination,then there is quite a different relationship between the observer and the observed.Have you ever looked at a tree without a single word of like or dislike,without a single image? Have you noticed what then takes place? Then,for the first time,you see the tree as it is and you see the beauty of it,the colour,the depth,the vitality of it.A tree,or even another person,is fairly easy to observe; but to observe oneself that way—that is to observe without the observer—is much more difficult.So one must find out who is the observer.
但是,如果觀察者的心裡沒有意像,也就是想像,那麼觀察者和被觀察者之間就有了截然不同的關係。你可曾看著一棵樹而絲毫不表達一己的好惡,不浮現任何的意像?你注意過接著會發生什麼嗎?接著,生平第一次,你如實看到了那棵樹,看到了它的美,看到了它的顏色、高度和活力。一棵樹甚或另一個人,是很容易觀察的,但要那樣觀察自己,即觀察的時候沒有觀察者,就困難多了。所以,我們必須搞清楚誰是那個觀察者。


I want to watch myself,I want to know myself as deeply as possible.What is the nature,the structure of that observer who is watching? That observer is the past,isn"t it?—the past knowledge which he has collected and stored up; the past being the culture,the conditioning.That is the observer who says,"This is right,this is wrong,this must be,this must not be,this is good,this is bad."
我想觀察自己,我想盡可能深入地瞭解自己。那個在觀察的觀察者,其本質和結構是什麼?那個觀察者就是過去,不是嗎?就是他收集和儲存起來的過去的知識,而過去即文化,即制約。這就是那個說"這對,這錯,這一定是,這一定不是,這好,這壞"的觀察者。


So the observer is the past and with those eyes of the past we try to see what we are.Then we say,"I don"t like this,I am ugly",or "This I will keep".All these discriminations and condemnations take place.Can I look at myself without the eyes of the past? Can I watch myself in action,which is in relationship,without any movement of the past? Have you ever tried this?(I don"t suppose you have.)
所以,觀察者即過去,透過這些過去的眼睛,我們試圖看到自己的真相。然後我們說,"我不喜歡這樣,我醜陋",或者"這個我會保持"。種種分別、種種譴責就都來了。我能不用過去的眼睛看自己嗎?我能在行為即關係中觀察自己而沒有任何過去的干擾嗎?你們嘗試過這樣的觀察嗎?(恐怕沒有。)


When there is no observer then there is only the observed.Please see this:I am envious,or I overeat,I am greedy.The normal reaction is,"I must not overeat","I must not be greedy","I must suppress",you know all that follows.In that there is the observer trying to control his greed,or his envy.
沒有觀察者的話,那就只有被觀察者了。請看看這種情形:我嫉妒,我暴飲暴食,我貪婪。通常的反應就是,"我一定不能暴飲暴食","我一定不能貪婪","我必須壓抑",你知道接下來的事。在那種情況下,有一個觀察者在設法控制他的貪婪或嫉妒。


Now when there is an awareness of greed without the observer,what takes place? Can I observe that greed without giving it a name,as "greed"? The moment I name it I have already fixed it as greed in my memory which says:I must get over it,I must control.So is there an observation of greed without the word,without justifying it,without condemning it? Which means,can I observe this thing called greed without any reaction whatsoever?
那麼,如果拋開觀察者覺察貪婪,那會怎樣?我能觀察貪婪而不將它命名為"貪婪"嗎?一旦我給它命名,我就已在記憶中把它定性為貪婪,我的記憶就開始嘀咕:我必須克服它,我必須控制。所以,可不可以觀察貪婪而不嘀嘀咕咕、不辯解、不譴責呢?也就是說,我能觀察這個所謂的貪婪而不作任何反應嗎?


To so observe is a form of discipline,isn"t it? Not imposing any particular pattern,which means conformity,suppression and all the rest of it,but to observe the whole series of actions without condemning,justifying or naming just to observe.Then you will see the mind is no longer wasting energy.It is then aware and therefore it has energy to deal with that which it is observing.
這樣觀察就是一種紀律,不是嗎?不強加任何特定的模式—那意味著遵從、壓制,諸如此類—而是觀察一系列行為卻不譴責、不辯解、不命名,就只是觀察。然後你就會看到,心不再浪費能量了。此時它就能夠覺察,並因而有能量處理它正在觀察的東西了。







The Awakening of Intelligence,"The Meditative Mind and the Impossible Question"
《智慧的覺醒》之"冥想的心和無解的問題"
http://blog.sina.com.cn/s/blog_a46bc7ca0102xnkf.html







 


友善提醒:閱讀訊息時請保持身心靈的平靜與開放,並善用自己的直覺與內在智慧,感知有正面幫助的訊息,提取它們,並放下沒有共鳴的部分,無須執著、擔憂、恐懼;保持心態的正面與開放,樂觀迎接新的可能,一種接近真善美的可能。


世界正在往好的方向轉變~感謝一切~歡迎轉載~NAMASTE~

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