当我们看清生活的丑恶、痛苦与悲哀，便渴求某种理论、信条，某种猜想或抚慰，来解释生活的一切。这样一来，我们就困缚于各种诠释、文字与理论之中。渐渐地，信仰变得根深蒂固，不可动摇，因为在那些信仰与教条背后，潜伏着你对未知的无尽恐惧。我们从未审视恐惧，而是避之唯恐不及。信仰越强烈，则教条越强硬。

当我们检视基督徒、印度教徒、佛教徒的信仰，就会发现信仰分裂着人类。每一种教条与信仰，都有一系列的强制和仪轨，把这群人束缚起来，又将其他人切分出去。所以，我们探索真谛，探索苦难与抗争的意义，但很快又陷入了信仰、仪轨与理论的罗网。

信仰必孳生腐坏，因为在信仰与道德的背后，潜伏着我执——自我因信仰而膨胀、强大、坚固。我们以为，只要信仰神或信仰什么，那就是虔诚修为了；只要有信仰，就是虔诚向道。你明白吗？如果你不信神，就被视为无神论者，被社会所谴责。此社会谴责信神的人，彼社会又谴责不信神的人，二者实则异曲同工。所以，宗教退化成了信仰问题，而信仰发力并左右着心灵，所以心灵永失自由。

欲发现真谛，发现神性，唯有通过自由的心灵，而不是通过信仰，因为信仰只是精神投射——你认定神与真谛应是什么面目，然后投影为信仰而已。

——克里希那穆提《生命书：365观心日课》（The Book of Life: Daily Meditations with Krishnamurti）

Beyond Belief

We realize that life is ugly, painful, sorrowful; we want some kind of theory, some kind of speculation or satisfaction, some kind of doctrine, which will explain all this, and so we are caught in explanation, in words, in theories, and gradually beliefs become deeply rooted and unshakable because behind those beliefs, behind those dogmas, there is the constant fear of the unknown. But we never look at that fear; we turn away from it. The stronger the beliefs, the stronger the dogmas.

And when we examine these beliefs—the Christian, the Hindu, the Buddhist—we find that they divide people. Each dogma, each belief has a series of rituals, a series of compulsions which bind man and separate man. So, we start with an inquiry to find out what is true, what the significance is of this misery, this struggle, this pain; and we are soon caught up in beliefs, in rituals, in theories.

Belief is corruption because behind belief and morality lurks the mind, the self—the self growing big, powerful and strong. We consider belief in God, the belief in something, as religion. We consider that to believe is to be religious. You understand? If you do not believe, you will be considered an atheist, you will be condemned by society. One society will condemn those who believe in God, and another society will condemn those who do not. They are both the same. So, religion becomes a matter of belief—and belief acts and has a corresponding influence on the mind; the mind then can never be free.

But it is only in freedom that you can find out what is true, what is God, not through any belief, because your very belief projects what you think ought to be God, what you think ought to be true.

FEBRUARY 11