（为什么我们把奉承与侮辱、伤害与友爱储存到记忆里？因为如果不去积累这些人生经验、应对策略，我们就失去了存在感；如果没有名字，没有执着，没有信仰，我们就会成为虚空。正是对虚空的恐惧感，驱使我们不断积累人生经验；虽然我们不懈地积累，但意识或无意识里的恐惧感，令我们崩溃，濒临毁灭。如果我们能觉知恐惧的真相，则这真相本身就能让我们摆脱恐惧；相反，信誓旦旦地追求解脱，却根本解救不了你。）
其实，你就是虚空。也许你拥有名字、头衔、财产、银行账号，也许你拥有权力，是一方名人，但除去这些保护伞，你一切皆空。或许，对于空和无，你完全没有觉知，或者根本不想去觉知。但真相就摆在那里，你千方百计去逃避，运用各种狡黠手段，通过个体或集体暴力、个体或集体崇拜，通过知识或娱乐，来逃避真相。但你沉睡也好，清醒也罢，真相一直摆在那里。你只有不加拣择地觉知自己的逃避欲，才能直面“空”，直面对“空”的恐惧。
你不是与“空”相异、相关的独立个体，你也不是一个观“空”者。当你的思维心、观察心消失时，空也就不存在了。你与空是一体的，你与空是交互而生的现象，而非彼此独立。如果你的思维心对“空”抱有恐惧，把“空”当成与你相对、相反之物，那么你的行动必然导致幻象，进而产生冲突与苦恼。只有将思维心（thinker，能思）与心头意念（thougnts，所思）切割并努力建立二元关系时，心中才会有恐惧。而当你发现你即是空，并有切身体验时，恐惧就会从心中彻底脱落。（唯有此时，你的心才能回归宁静，在宁静中，真相萌发。）
——克里希那穆提《生命书：365静心日课》（The Book of Life: Daily Meditations with Krishnamurti）
译按：这段文字节选自Commentaries on Living第一卷。克氏并不尚清谈，但这段文字被单独摘出来，脱离了语境，就有了玄谈色彩。所以，译者把上下文做了必要的增补，亦即括号内的斜体文字，这样或有助于理解作者的本意。但，无论如何，还是不易解。
You and Nothingness Are One
(Why do we store up flattery and insult, hurt and affection? Without this accumulation of experiences and their responses, we are not; we are nothing if we have no name, no attachment, no belief. It is the fear of being nothing that compels us to accumulate; and it is this very fear, whether conscious or unconscious, that, in spite of our accumulative activities, brings about our disintegration and destruction. If we can be aware of the truth of this fear, then it is the truth that liberates us from it, and not our purposeful determination to be free.)
You are nothing. You may have your name and title, your property and bank account, you may have power and be famous; but in spite of all these safeguards, you are as nothing. You may be totally unaware of this emptiness, this nothingness, or you may simply not want to be aware of it; but it is there, do what you will to avoid it. You may try to escape from it in devious ways, through personal or collective violence, through individual or collective worship, through knowledge or amusement; but whether you are asleep or awake, it is always there. You can come upon your relationship to this nothingness and its fear only by being choicelessly aware of the escapes.
You are not related to it as a separate, individual entity; you are not the observer watching it; without you, the thinker, the observer, it is not. You and nothingness are one; you and nothingness are a joint phenomenon, not two separate processes. If you, the thinker, are afraid of it and approach it as something contrary and opposed to you, then any action you may take towards it must inevitably lead to illusion and so to further conflict and misery. When there is the discovery, the experiencing of that nothingness as you, then fear—which exists only when the thinker is separate from his thoughts and so tries to establish a relationship with them—completely drops away. (Only then is it possible for the mind to be still; and in this tranquility, truth comes into being.)
AUGUST 13
