了得網哲學_狡猾的思想

編輯推薦

1、克裡希那穆提新書，一本不可思議的，以色彩與靜心方式療愈負面情緒的彩虹之書;全套共7本，分別以彩虹顏色定主題，寓意為：我們無時無刻都在感受快樂，每個人心中都有一道彩虹。
2、全書旨在提醒我們：阻礙覺悟和智慧的一切因素都是我們自己造成的，因此，我們要去探究生命的潛能，尋找靈魂的出口，找到一條沒有恐懼、沒有孤獨、沒有悲傷的生活之道。
3、這本書的目的隻有一個，教導我們證悟自性:這本書將給你一段進入整個世界的旅程，一段深入我們內心的旅程：探究我們實際的樣子、教給我們自我心靈訓練的生活方法，用自己的真理指導自己的行為，將自己進行放大觀察，發現自己的能力和智慧，以此終結所有悲傷和恐懼，喚醒靈魂的力量。隻有這樣他們纔能得到永恆的快樂，證悟自性。
4、克氏與其它宗教導師的不同之處：常有人將克氏與佛陀相比較。克氏對於佛陀是尊重的，佛陀或者宗教能讓你覺得很合理，可以理解，可以接受，可以感悟，大智慧。等等。但是克氏的表達，會一下子質疑並且否定你內心深處親切，舍不得的一個東西，比如“對外界的依賴”。要知道克氏永遠不給你“舒服”與“自我陶醉”的餘地。而是一針見血的暴露你的問題及羞愧你的行為。
5、本套書采用赤橙黃綠青藍紫七色裝幀，每種顏色代表一種繫列，一個心情。讀完克氏這七本書，將積攢彩虹能量，讓生活變得完滿精彩。設計125*185規格的小開本形式，拿起來有質感，讀起來有品位。
7、克裡希那穆提著作的閱讀群體：克氏說話的對像是整個人類。是想要追求智慧與尋找正確生活方式的明智者。
(1)、心智自由者喜歡讀克。
因為不受外界干擾，可以自己平衡生活中的紛紛擾擾。這樣讀克氏的書無閱讀障礙。
(2)、經常對自己作觀察的人喜歡讀克。
對自己作觀察，就會看到自己內心越掙扎，越矛盾，行動就會越激烈和暴力，因為內在矛盾越大，行動和創造力也就越驚人。
(3)、會冥想的人喜歡讀克。
冥想是件非凡的事，其本身就是種極大的喜悅。如此，冥想之中就是寂靜，寂靜本身也即行動。

1、克裡希那穆提新書，一本不可思議的，以色彩與靜心方式療愈負面情緒的彩虹之書;全套共7本，分別以彩虹顏色定主題，寓意為：我們無時無刻都在感受快樂，每個人心中都有一道彩虹。

2、全書旨在提醒我們：阻礙覺悟和智慧的一切因素都是我們自己造成的，因此，我們要去探究生命的潛能，尋找靈魂的出口，找到一條沒有恐懼、沒有孤獨、沒有悲傷的生活之道。

3、這本書的目的隻有一個，教導我們證悟自性:這本書將給你一段進入整個世界的旅程，一段深入我們內心的旅程：探究我們實際的樣子、教給我們自我心靈訓練的生活方法，用自己的真理指導自己的行為，將自己進行放大觀察，發現自己的能力和智慧，以此終結所有悲傷和恐懼，喚醒靈魂的力量。隻有這樣他們纔能得到永恆的快樂，證悟自性。

4、克氏與其它宗教導師的不同之處：常有人將克氏與佛陀相比較。克氏對於佛陀是尊重的，佛陀或者宗教能讓你覺得很合理，可以理解，可以接受，可以感悟，大智慧。等等。但是克氏的表達，會一下子質疑並且否定你內心深處親切，舍不得的一個東西，比如“對外界的依賴”。
要知道克氏永遠不給你“舒服”與“自我陶醉”的餘地。而是一針見血的暴露你的問題及羞愧你的行為。

5、本套書采用赤橙黃綠青藍紫七色裝幀，每種顏色代表一種繫列，一個心情。讀完克氏這七本書，將積攢彩虹能量，讓生活變得完滿精彩。設計125*185規格的小開本形式，拿起來有質感，讀起來有品位。

7、克裡希那穆提著作的閱讀群體：克氏說話的對像是整個人類。是想要追求智慧與尋找正確生活方式的明智者。

(1)、心智自由者喜歡讀克。

因為不受外界干擾，可以自己平衡生活中的紛紛擾擾。這樣讀克氏的書無閱讀障礙。

(2)、經常對自己作觀察的人喜歡讀克。

對自己作觀察，就會看到自己內心越掙扎，越矛盾，行動就會越激烈和暴力，因為內在矛盾越大，行動和創造力也就越驚人。

(3)、會冥想的人喜歡讀克。

冥想是件非凡的事，其本身就是種極大的喜悅。如此，冥想之中就是寂靜，寂靜本身也即行動。

(4)、IQ180以上，喜安靜，喜思考，鶴立獨群，高冷艷者適合閱讀。這類人多半自醒，明白且智商頗高，生活比較有節奏，有品位，有自己的特性，不隨潑逐流。這樣的群體讀克氏不費勁，基本隻要專注了就完全領悟大師的指點，並且能夠運用到生活中去。開啟行動。

內容簡介

這是一本關於人生哲學的通俗讀物類書籍。

作者吉杜克裡希那穆提向我們講述：思想占據著我們的生活，無論我們做什麼，無論發生什麼行動，那個行動背後就是思想。思想精明狡猾，它為了自己的便利常不惜扭曲真相，它因為追逐快感而作繭自縛。本書讓人們將思想從限制中解脫出來，讓自己產生一種令人喫驚的能量感。實現痛苦和悲傷的生活終結。

作者簡介

克裡希那穆提（krishnamurti,1895-1986）

印度著名哲人，20世紀偉大的心靈導師，被譽為“慈悲和智慧化身的人類導師”，在全世界有著廣泛而深遠的影響。他的談話、講演、著作不是關於某種宗教的，也不是針對西方或東方的，而是關於整個世界的。他一生都在拒絕別人強加給他的導師地位，親手解散了為他成立的世界明星社，並退出通神學會。他反對膠條主義和偶像崇拜，不自封權威，不收弟子。他一生的教誨皆在幫助人類用自己的光照亮自己，從恐懼和無明中徹底解脫出來。

壹 / 意識的真實面貌

貳 / 整個宇宙是有秩序的存在

參 / 痛苦和悲傷的生活終結

肆 / 思想和它的非凡能量

伍/ 狡猾的思想

在線試讀

I see some of my old friends are here—and I am glad to see you. As we are going to have seven talks we should go into what I am going to say very carefully, covering the whole field of life, so please be patient those of you who have heard the speaker before, please be tolerant if the speaker repeats himself, for repetition has a certain value.
我看到我的一些老朋友在這裡——很高興看到你們。我們會進行七次談話，我們將非常認真地探究我要說的話，它們涵蓋生活的整個領域，請那些以前聽過我講話的人保持耐心，請容忍講話者重復他自己，因為重復具有某種價值。
Prejudice has something in common with ideals, beliefs and faiths. We must be able to think together; but our prejudices, our ideals and so on, limit the capacity and the energy required to think, to observe and examine together so as to discover for ourselves what lies behind all the confusion, misery, terror, destruction and tremendous violence in the world. To understand, not only the mere outward facts that are taking place, but also the depth and the significance of all this, we must be able to observe together—not you observing one way and the speaker another, but together observe the same thing. That observation, that examination, is prevented if we cling to our prejudices, to our particular experiences and our particular comprehension. Thinking together is tremendously important. where nothing is sacred, where no one respects another. To understand all this, not only superficially, casually, we have to enter into the depths of it, into what lies behind it. We have to enquire why it is that after all these millions of years of evolution, man, you and the whole world, have become so violent, callous, destructive, enduring wars and the atomic bomb. The technological world is evolving more and more; perhaps that may be one of the factors causing man to become like this. So, please let us think together, not according to my way or your way, but simply using the capacity to think.I see some of my old friends are here—and I am glad to see you. As we are going to have seven talks we should go into what I am going to say very carefully, covering the whole field of life, so please be patient those of you who have heard the speaker before, please be tolerant if the speaker repeats himself, for repetition has a certain value.

我看到我的一些老朋友在這裡——很高興看到你們。我們會進行七次談話，我們將非常認真地探究我要說的話，它們涵蓋生活的整個領域，請那些以前聽過我講話的人保持耐心，請容忍講話者重復他自己，因為重復具有某種價值。

Prejudice has something in common with ideals, beliefs and faiths. We must be able to think together; but our prejudices, our ideals and so on, limit the capacity and the energy required to think, to observe and examine together so as to discover for ourselves what lies behind all the confusion, misery, terror, destruction and tremendous violence in the world. To understand, not only the mere outward facts that are taking place, but also the depth and the significance of all this, we must be able to observe together—not you observing one way and the speaker another, but together observe the same thing. That observation, that examination, is prevented if we cling to our prejudices, to our particular experiences and our particular comprehension. Thinking together is tremendously important. where nothing is sacred, where no one respects another. To understand all this, not only superficially, casually, we have to enter into the depths of it, into what lies behind it. We have to enquire why it is that after all these millions of years of evolution, man, you and the whole world, have become so violent, callous, destructive, enduring wars and the atomic bomb. The technological world is evolving more and more; perhaps that may be one of the factors causing man to become like this. So, please let us think together, not according to my way or your way, but simply using the capacity to think.

成見和理想、信念、信仰具有某種共通性。我們必須能夠一同思考，為了親自發現所有困惑、不幸、恐怖、破壞以及這個世界上驚人的暴力背後的東西，我們需要共同觀察和檢視，但是我們的成見、理想等等限制了這樣做所需要的能力和能量。要了解外在正在發生的事實，以及這一切的深刻內涵和意義，我們必須能夠共同觀察——不是你觀察你的，講話者觀察他自己的，而是共同觀察相同的東西。如果我們堅持我們的成見、我們特定的經驗和理解，那份觀察、那份檢視就被阻礙了。共同思考極其重要。要了解所有這一切，不是膚淺地、偶然地了解，我們必須探究它的深度，探究它背後的東西。我們必須探究，為什麼在經過數百萬年的進化之後，我們人類會變得如此暴力、殘酷、具有毀滅性，持續著戰爭和原子彈的威脅。因此，請讓我們一同來思考，不是按照我的或你的方式思考，而是單純地運用思考的能力。

Thought is the common factor of all mankind. There is no Eastern thought, or Western thought; there is only the common capacity to think, whether one is utterly poor or most sophisticated, living in an affluent society. Whether a surgeon, a carpenter, a labourer in the field, or a great poet, thought is the common factor of all of us. We do not seem to realize that thought is the common factor that binds us all. You think according to your capacity, to your energy, your experience and knowledge; another thinks differently according to his experience and conditioning. We are all caught in this network of thought. This is a fact, indisputable and actual.

思想是整個人類的共同要素。不存在東方的思想或西方的思想，隻有共有的思考能力，無論你貧困至極或是成熟老練；無論是外科醫生、木匠、在田裡勞動的人，還是偉大的詩人，思想都是我們所有人的共同要素。我們似乎沒有意識到，思想是困住我們所有人的共同要素。你基於你的纔能、精力、經驗和知識來思考，另一個人基於他的經驗和制約進行不同的思考。我們都陷在這個思想的網絡中。這是一個事實，無可爭辯，實際就是如此。

We have been ‘programmed’ biologically, physically and also ‘programmed’ mentally, intellectually. We must be aware of having been programmed, like a computer. Computers are programmed by experts to produce the results that they want. And these computers will outstrip man in thought. These computers can gather experience, and from that experience learn, accumulate knowledge, according to their programme. Gradually they are going to outstrip all our thinking in accuracy and with greater speed. Of course they cannot compose as Beethoven, or as Keats, but they will outstrip our thinking.

我們在生物學意義上、在生理上是被設定的，在精神上和心智上也是如此。我們必須意識到我們是被設定的，就像電腦一樣。為了得到他們想要的結果，專家設定了電腦。而這些電腦將在思想上勝過人類。根據它們的程序，這些電腦能夠收集經驗，並從經驗中學習和累積知識。逐漸地，它們將在精確性方面超越我們的思想，並擁有更快的速度。當然，它們無法像貝多芬或濟慈那樣進行創作，但是它們將勝過我們的思想。

So, then, what is man? He has been programmed to be Catholic, Protestant, to be Italian or British and so on. For centuries he has been programmed—to believe, to have faith, to follow certain rituals, certain dogmas; programmed to be nationalistic and to go to war. So his brain has become as a computer but not so capable because his thought is limited, whereas the computer, although being also limited, is able to think much more rapidly than the human being and can outstrip him.

那麼，人是什麼？他被設定為天主教徒、新教徒、意大利人、英國人等等。很多個世紀以來，他被設定成去相信、信仰、追隨特定的儀式和教條，被設定成民族主義者去參加戰爭。於是他的腦子成了一臺電腦，但沒那麼能干，因為他的思想是局限的，而電腦，盡管也是局限的，卻能夠比人更迅速地思考，能夠超過他。

These are facts, this is what actually is going on. Then what becomes of man? Then what is man? If the robots and the computer can do almost all that the human being can do, then what is the future society of man? When cars can be built by the robot and the computer—probably much better—then what is going to become of man as a social entity? These and many other problems are facing us. You cannot any more think as Christians, Buddhists, Hindus and Muslims. We are facing a tremendous crisis; a crisis which the politicians can never solve because they are programmed to think in a particular way—nor can the scientists understand or solve the crisis; nor yet the business world, the world of money. The turning point, the perceptive decision, the challenge, is not in politics, in religion, in the scientific world, it is in our consciousness. One has to understand the consciousness of mankind, which has brought us to this point. One has to be very serious about this matter because we are really facing something very dangerous in the world—where there is the proliferation of the atomic bomb which some lunatic will turn on. We all must be aware of all this.

這些都是事實，正在實際發生著。那麼人成了什麼？人是什麼？如果幾乎一切人做的事情都能被機器人和電腦代替，那麼將來的人類社會將會是什麼樣子？當機器人和電腦能夠制造汽車——也許更多——那麼作為一種社會性的存在，人會成為什麼？我們正在面臨這些問題，以及很多其他的問題。你不能再作為基督徒、佛教徒、印度教徒和穆斯林來思考了。我們正面臨一個巨大的危機，一個政治家，或是科學家也不能理解或解決這個危機，工商界、金融界也不能。那個要點，那個決斷，那個挑戰，不在政治、宗教、科學的世界，它在我們的意識中。你必須理解人類的意識，是它將我們帶到了這個點。對這個問題你必須非常嚴肅，因為我們的世界真的正在面臨嚴重的威脅——原子彈在擴散，而一些瘋子會啟動它。我們都必須意識到這一切。

One has to be very very serious, not flippant, not casual but concerned, to understand this behaviour and how human thought has brought us all to this point. We must be able to penetrate very carefully, hesitantly, with deep observation, to understand together what is happening both out there and inwardly. The inward psychological activity always overcomes the outer, however many regulations, sanctions, decisions you may have outwardly, all these are shattered by our psychological desires, fears and anxieties, by the longing for security. Unless we understand that, whatever outward semblance of order we may have, inward disorder always overcomes that which is outwardly conforming, disciplined, regularized. There may be carefully constructed institutions—political, religious, economic—but whatever the construction of these may be, unless our inward consciousness is in total order, inward disorder will always overcome the outer. We have seen this historically, it is happening now in front of our eyes. This is a fact.

你必須非常非常認真地理解這些行為，以及人類的思想如何把我們帶到了這裡，而不是草率地，偶爾纔關心一下。我們必須能夠帶著深入的觀察，非常仔細、小心地穿透，一同去了解那些外在和內在正在發生的事情。內在的、心理上的活動總是嚴重地被外在影響，無論你有多少外在的規則、處罰、決議，所有這些都被我們心理上的欲望、恐懼、焦慮，以及對安全的渴望打碎了。除非我們理解它們，否則無論我們外在擁有什麼樣的秩序，內在的混亂總會壓倒外在的那些遵從、紀律、規定。或許存在周密構建的機制——政治的、宗教的、經濟的——但是無論存在什麼樣的構建，除非我們內心的意識處於完整的秩序之中，那麼內在的混亂就總會壓倒外在。我們從歷史上看到過這些，它現在正在我們的眼前發生。這是一個事實。

The turning point is in our consciousness. Our consciousness is a very complicated affair. Volumes have been written about it, both in the East and in the West. We are not aware of our own consciousness; to examine that consciousness in all its complexity one has to be free to look, to be choicelessly aware of its movement. It is not that the speaker is directing you to look or to listen to all the inward movement of consciousness in a particular way. Consciousness is common to all mankind. Throughout the world man suffers inwardly as well as outwardly, there is anxiety, uncertainty, utter despair of loneliness; there is insecurity, jealousy, greed, envy and suffering. Human consciousness is one whole; it is not your consciousness or mine. This is logical, sane, rational: wherever you go, in whatever climate you live, whether you are affluent or degradingly poor, whether you believe in god, or in some other entity, belief and faith are common to all mankind—the images and symbols may be totally different in various localities but they stem from something common to all mankind. This is not a mere verbal statement. If you take it as a verbal statement, as an idea, as a concept, then you will not see the deep significance involved in it. The significance is that your consciousness is the consciousness of all humanity because you suffer, you are anxious, you are lonely, insecure, confused, exactly like others, though they live ten thousand miles away. The realization of it, the feeling of it—the feeling in your guts—is totally different from the mere verbal acceptance. When you realize that you are the rest of mankind, it brings a tremendous energy, you have broken through the narrow groove of individuality the narrow circle of me and you, we and they. We are examining together this very complex consciousness of man, not the European man, not the Asiatic man or the Middle East man, but this extraordinary movement in time that has been going on in consciousness for millions of years.

轉折點就在我們的意識中。我們的意識是一個非常復雜的東西，關於它有過大量的描述，包括東方和西方的。我們對於自己的意識沒有覺察。要檢查意識的全部復雜性，你必須自由地看，無選擇地覺察它的運作。不是說講話者建議你以一種特別的方式去看或聽意識的一切內在運動。意識是一切人類共有的。全世界的人們都承受著內在和外在的痛苦，包括焦慮、不確定、對孤獨的徹底絕望，以及不安全感、羨慕、貪婪、嫉妒和悲苦。人類的意識是一個整體，它不是你的意識或我的意識。這是邏輯的、明智的、理性的，無論你去什麼地方，無論你生活在哪種氣候中，無論你是富有還是丟人的貧窮，無論你信仰上帝還是某個別的實體，信念和信仰是全人類共有的——不同的地區的形像和符號或許完全不同，但是它們都源於某種人類共有的東西。這不隻是一個口頭上的陳述。如果你把它作為一個口頭陳述，一個想法，一個觀念，那麼你就不會看到其中包含的深刻意義。這個意義是，你的意識是所有人類的意識，因為你痛苦，你憂慮，你孤獨、沒有安全感、困惑，完全和別人一樣，盡管他們生活在萬裡之外。對它的認識和感受——你內心的感受——完全不同於僅僅是口頭上的贊同。當你認識到你是其他所有的人類，這會帶給你驚人的活力，你打破了個體的狹隘常規，我和你、我們和他們的狹隘循環。我們正在共同檢查這個非常復雜的人類意識，不是歐洲人、亞洲人或中東人的，而是這個在意識中進行了千百萬年的非凡的時間運動。

Please do not accept what the speaker is saying; if you do it will have no meaning. If you do not begin to doubt, begin to question, be sceptical to enquire, if you hold on to your own particular belief, faith, experience or the accumulated knowledge, then you will reduce it all to some kind of pettiness with very little meaning. If you do that you will not be facing the tremendous issue that is facing man.

請不要接受講話者所說的，如果你那樣做將毫無意義。如果你沒有開始懷疑，開始質疑，帶著懷疑去探究，如果你堅持自己特別的信念、信仰、經驗或者積累的知識，你就會把這一切簡單地看成某種微不足道的東西。如果你那樣做，你就不會正視人類面臨的巨大問題。

We have to see what our actual consciousness is. Thought and all the things that thought has put together, is part of our consciousness—the culture in which we live, the aesthetic values, the economic pressures, the national inheritance. If you are a surgeon or a carpenter, if you specialize in a particular profession, that group consciousness is part of your consciousness. If you live in a particular country with its particular tradition and religious culture, that particular group consciousness has become part of your consciousness. These are facts. If you are a carpenter you have to have certain skills, understand the nature of wood and the tools of the trade, so you gradually belong to a group that has cultivated these special skills and that has its own consciousness—similarly the scientist, the archeologist, just as the animals have their own particular consciousness as a group. If you are a housewife you have your own particular group consciousness, like all the other housewives. Permissiveness has spread throughout the world; it began in the far West and has spread right through the world. That is a group-conscious movement. See the significance of it; go into it for yourself, see what is involved in it.

我們必須看到意識的真實面貌。思想和思想構成的一切是我們意識的一部分——我們生活於其中的文化、審美觀念、經濟壓力、種族遺傳。如果你是一個外科醫生或一個木匠，如果你從事一種特殊的職業，那個群體的意識也是你意識的一部分。如果你生活在一個有著特殊的傳統和宗教文化的國家，那個特殊的群體意識就成了你意識的一部分。這些都是事實。如果你是一個木匠，你必須擁有某種技能，了解木材的性質和使用的工具，所以你會漸漸地屬於一個培養這些技能並擁有它自己的意識的團體——類似於科學家和考古學家。作為一個群體，連動物都有它們自己特殊的意識。如果你是一個家庭主婦，你會和所有其他家庭主婦一樣，擁有自己特殊的群體意識。性解放蔓延到全世界，它開始於遙遠的西方，並向整個世界蔓延。那是一個群體意識的活動。看到它的意義，親自探究它，看到它所包含的內容。

Our consciousness includes, in the much deeper consciousness, our fears. Man has lived with fear for generation after generation. He has lived with pleasure, with envy, with all the travail of loneliness, depression and confusion; and with great sorrow, with what he calls love and the everlasting fear of death. All this is his consciousness which is common to all mankind. Realize what it means: it means that you are no longer an individual. This is very hard to accept because we have been programmed, as is the computer, to think we are individuals. We have been programmed religiously to think that we have souls separate from all the others. Being programmed our brain works in the same pattern century after century.

在更為深入的層面，我們的意識包含著恐懼。人類帶著恐懼生活了一代又一代。帶著快樂，帶著嫉妒，帶著孤獨、沮喪和困惑導致的所有痛苦，帶著巨大的悲傷，帶著他所謂的愛，以及對死亡的無盡恐懼。這一切都是人類共有的意識。要認識到它意味著什麼：它意味著你不再是個體。這很難接受，因為我們就像電腦一樣被設定了，認為我們擁有不同於其他所有人的靈魂。我們的腦子被設定了，它以相同的模式運作了一個又一個世紀。

So, how shall a human being—who is actually the rest of mankind—how shall he face this crisis, this turning point? How will you as a human being, who has evolved through millennia upon millennia, thinking as an individual, a turning point, see what actually is and in that very perception move totally in another direction?

那麼，一個人——他事實上是其他所有的人類——他將會如何面對這個危機、這個轉折點？作為一個經歷了千萬年進化的人類，以一個個體來思考，你將如何面對這個轉折點，看到實際發生的東西，並在那份覺察中完全進入另一個方向？

Let us understand together what it means to look—to look at the actuality of thought. You all think, that is why you are here. You all think and thought expresses itself in words, or through a gesture, through a look, through some bodily movement. Words being common to each one of us, we understand through those words the significance of what is being said. Yet thought is common to all mankind—it is a most extraordinary thing if you have discovered that, for then you see that thought is not your thought, it is thought. We have to learn how to see things as they actually are—not as you are programmed to look. Can we be free of being programmed and look? If you look as a Christian, a Democrat, a Socialist or a Catholic or a Protestant—which are all so many prejudices—then you will not be able to understand the enormity of the danger, the crisis, that we are facing. If you belong to a certain group, or follow a certain guru, or are committed to a certain form of action, then, because you have been programmed, you will be incapable of looking at things as they actually are. It is only if you do not belong to any organization, to any group, to any particular religion or nationality, that you can really observe. If you have accumulated a great deal of knowledge from books and from experience, your mind has already been filled, your brain is crowded with experience, with your particular tendencies and so on—all that is going to prevent you from looking. Can we be free of all that to look at what is actually happening in the world?—at the terror and the terrible religious sectarian divisions, one guru opposed to another idiotic guru, the vanity behind all that, the power, the position, the wealth of these gurus, it is appalling. Can you look at yourself—not as a separate human being but as a human being who is actually the rest of mankind?

讓我們共同了解“看”意味著什麼——去看思想的事實。你們都會思想，那是你們在這裡的原因。你們都會思想，思想用言辭，或通過手勢、眼神，通過某種身體動作來表達自己。詞句是我們每個人共有的，我們通過詞句來理解所說話語的含義。然而思想是一切人類共有的——它是不尋常的事情，如果你發現這點的話。因為那時你會看到，思想不是你的，它隻是思想。我們必須學會如實地看待事情——而不是以你被設定的樣子去看。我們能夠免於被設定地去看嗎？如果你作為一個基督徒、民主主義者、社會主義者、天主教徒或新教徒去看——那些都充滿了那麼多的偏見——你就不能了解我們所面臨的危險、危機的嚴重。如果你屬於一個特定的團體，或者跟隨特定的古魯，或投身於特定的行動，那麼，因為你被設定了，你將不能如實地看事情。隻有不屬於任何組織、任何團體，任何特定的宗教或國家，你纔能真正觀察。如果你從書本和經驗中積累了大量知識，你的心已經被填滿了，你的腦子充斥著經驗和特殊的傾向，等等——所有那些都將妨礙你去看。我們能否擺脫所有那些東西，去看世界上正在實際發生的事情——去看恐怖，可怕的教派分裂，一個古魯反對另一個古魯，那一切背後的虛浮，這些古魯的權力、地位、財富，它是駭人聽聞的。你能看你自己嗎——不是作為個別的人類，你實際上是其他一切人類？

……

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