不认同于任何事物，这是心灵解脱的开始。随着觉知力不断提升，如果你能用心感受并深入洞察，你会发现你的心灵根本不自由，而是被困缚于各种事物中，同时又渴望解脱——显然这是自相矛盾的。所以，你必须用心参悟：为什么心总执着于一切？这是一项艰苦卓绝的课业，远比坐办公室、干体力活儿、搞科学研究全部加起来更辛苦。那些谦恭、智慧的人关爱自心，而且不以自我为中心，必然保持着高度的敏锐、觉知状态，这是每日、每时、每分都要做的艰苦功课。
这需要持之以恒，因为心灵的解脱不会轻松降临。周围的一切都在阻碍你——你先生、你太太、你儿子、你邻居、你的神、你的宗教、你的传统，所有这一切都在阻碍你，但所有这些都是你自己制造出来的，因为你渴望从中获得安全感。但，你越追逐安全感，反而越求之不得。如果你曾稍稍观察过世界，你会明白：世上根本没有所谓的安全。太太离世，丈夫永别，儿子出走……总有各种事情发生，生活从不是静止的，虽然我们总想让生活的脚步停下来。实际上，任何关系都不是停滞的，因为生活是迁流不息的。面对真相，需要你领会、觉悟并亲身感受，而不是枉费口舌争论不休。当你开始用心参悟时，你会明白，这就是真正的观心。
但不要被“观心”这个名头儿所迷惑。洞察每一个心念，觉知心念发自什么源头，有什么用意，这就是观心。觉知一个念头的全部内涵，便揭示了思维的全部过程。
——克里希那穆提《生命书：365观心日课》（The Book of Life: Daily Meditations with Krishnamurti）
Know the Whole Content of One Thought
Not being anything is the beginning of freedom. So if you are capable of feeling, of going into this you will find, as you become aware, that you are not free, that you are bound to very many different things, and that at the same time the mind hopes to be free. And you can see that the two are contradictory. So the mind has to investigate why it clings to anything. All this implies hard work. It is much more arduous than going to an office, than any physical labour, than all the sciences put together. Because the humble, intelligent mind is concerned with itself without being self-centered; therefore it has to be extraordinarily alert, aware, and that means real hard work every day, every hour, every minute….
This demands insistent work because freedom does not come easily. Everything impedes—your wife, your husband, your son, your neighbor, your Gods, your religions, your tradition. All these impede you, but you have created them because you want security. And the mind that is seeking security can never find it. If you have watched a little in the world, you know there is no such thing as security. The wife dies, the husband dies, the son runs away—something happens. Life is not static, though we would like to make it so. No relationship is static because all life is movement. That is a thing to be grasped, the truth to be seen, felt, not something to be argued about. Then you will see, as you begin to investigate, that it is really a process of meditation.
But do not be mesmerized by that word. To be aware of every thought, to know from what source it springs and what is its intention—that is meditation. And to know the whole content of one thought reveals the whole process of the mind.
DECEMBER 24
