我们每个人都制造关于我们自己和相互之间的意象，是这些意象在相遇、反应和受到伤害。是这些意象妨碍了人与人之间的真实关系——即使是在最亲密的关系中也如此。——MARY LUTYENS
“当人变得觉知他自己意识的运动时，他会看到思想者与思想、观察者与被观察到的东西、经验者与经验之间的分割。他会发现这个分割是一个幻觉。”
“When man becomes aware of the movement of his own consciousness he will see the division between the thinker and the thought, the observer and the observed, the experiencer and the experience. He will discover that this division is an illusion. ”
请和我一起再深入一点，它可能有点复杂，有点微妙，但是请继续下去。
PLEASE GO ON with me a little further. It may be rather complex, rather subtle, but please go on with it.
当我建立了一个关于你或任何事物的形象（意象），我就能观察那意象，因此就有了意象和意象的观察者。比如，我看见某人穿着一件红衬衫，我立刻的反应是我喜欢它或不喜欢它。喜欢或不喜欢是我的文化、素养、社交、个人倾向，我后天和先天特性的结果。我是从那个中心观察并作出我的判断，因此，观察者从他观察的事物中分离出来。
Now, when I build an image about you or about anything, I am able to watch that image, so there is the image and the observer of the image. I see someone, say, with a red shirt on and my immediate reaction is that I like it or that I don't like it. The like or dislike is the result of my culture, my training, my associations, my inclinations, my acquired and inherited characteristics. It is from that centre that I observe and make my judgement, and thus the observer is separate from the thing he observes.
而观察者意识到不止一个意象；他产生出数千个意象。但是，观察者与这些意象是不同的吗？他不正是另一个意象吗？他总是在“他所是”的上面做加法和减法；他是个活生生的家伙，由于外在和内在压力的结果，他不停地衡量着、比较着、判断着、修饰和改变着——活在意识的领域里，他自己的知识、影响和无尽的算计中。同时，当你看着观察者，即你自己，你看到他由记忆、经验、事件、影响、传统和无数的各种苦难构成，所有这些都是过去。因此，观察者既是过去也是现在，明天正等候着也成为他的一部分。他一半是活的一半是死的，他就是在这种死亡和生命的状态下看的，透过这个死去的和活着的片断在看。在头脑处于时间领域里的那个状态中，你（观察者）看到恐惧、妒忌、战争、家庭（那个包裹着丑陋的实体叫做家庭），你设法解决观察到的事情的问题，这些问题是挑战、是新的。你总是根据旧的去诠释新的，因此你永远处在冲突中。
But the observer is aware of more than one image; he creates thousands of images. But is the observer different from these images? Isn't he just another image? He is always adding to and subtracting from what he is; he is a living thing all the time weighing,comparing, judging, modifying and changing as a result of pressures from outside and within - living in the field of consciousness which is his own knowledge, influence and innumerable calculations. At the same time when you look at the observer, who is yourself, you see that he is made up of memories,experiences, accidents, influences, traditions and infinite varieties of suffering, all of which are the past. So the observer is both the past and the present, and tomorrow is waiting and that is also a part of him. He is half alive and half dead and with this death and life he is looking, with the dead and living leaf. And in that state of mind which is within the field of time,you (the observer) look at fear, at jealousy, at war, at the family (that ugly enclosed entity called the family) and try to solve the problem of the thing observed which is the challenge, the new; you are always translating the new interms of the old and therefore you are everlastingly in conflict.
一个意象，作为观察者，观察围绕他的和他内在的几十个其他意象，他说，‘我喜欢这个意象，我打算保留它’或者‘我不喜欢那个意象，因此我将除掉它’，但是观察者他自己已经由各种新的意象（对各种其他意象的反应，已经形成了各种新的意象）组合成了整体。因此，在这我们可以说，‘观察者也是意象，只是他已经把他自己和观察分离开了’。这个由各种其他意象形成的观察者认为他自己是永恒的，在他自己和他已经制造的意象之间存在一个分裂，一个时间间隙。就这样，在他自己和意象（他认为这意象是导致他处于困境的原因）之间产生了冲突。因此他会说，“我必须解决这个冲突”，但是正是解决这个冲突的愿望产生出了另一个意象。
One image, as the observer,observes dozens of other images around himself and inside himself, and he says,`I like this image, I'm going to keep it' or `I don't like that image so I'll get rid of it', but the observer himself has been put together by the various images which have come into being through reaction to various other images. So we come to a point where we can say, `The observer is also the image, only he has separated himself and observes. This observer who has come into being through various other images thinks himself permanent and between himself and the images he has created there is a division, a time interval. This createsconflict between himself and the images he believes to be the cause of his troubles. So then he says, "I must get rid of this conflict", but the very desire to get rid of the conflict creates another image.
对所有这些的觉知是真正的冥想，对所有这些的觉知已经揭示：经由所有其他意象，有一个中心意象被组合成整体，这个中心意象，这个观察者，是监察官、经验者、评价者，这个法官想征服或抑制其他意象，或把他们完全毁掉。其他意象是观察者的审判、观念和结论的结果，而观察者是所有其他意象的结果——因此，观察者就是被观察到的东西。
Awareness of all this, which is real meditation, has revealed that there is a central image put together by all the other images, and the central image, the observer, is the censor, the experiencer, the evaluator, the judge who wants to conquer or subjugate the other images or destroy them altogether. The other images are the result of judgements, opinions and conclusions by the observer, and the observer is the result of all the other images - therefore the observer is the observed.
那么，觉知已经揭示了一个人的头脑的不同状态，揭示了各种意象以及这些意象之间的矛盾，揭示了继而发生的冲突，不能对它做任何事情的绝望，各种逃避它的企图。所有这些已经被揭示，通过小心谨慎的觉知，然后觉悟到观察者就是被观察到的东西。并不是一个超越的实体在觉知这些，它不是一个更高的自我（超越的实体、更高的自我，仅仅是内心捏造的东西，更进一步的意象）；是觉知本身揭示了观察者是被观察到的东西。
So awareness has revealed the different states of one's mind, has revealed the various images and the contradiction between the images, has revealed the resulting conflict and the despair at not being able to do anything about it and the various attempts to escape from it. All this has been revealed through cautious hesitant awareness,and then comes the awareness that the observer is the observed. It is not a superior entity who becomes aware of this, it is not a higher self (the superior entity, the higher self, are merely inventions, further images; it is the awareness itself which had revealed that the observer is the observed.
如果你问自己一个问题，谁是这个正打算接受答案的实体？谁是这正打算提问的实体？如果实体是意识的一部分，思想的一部分，那么它是没有能力去发现的。它能发现的仅仅是觉知的状态。但是如果在觉知的状态中一直有一个实体在说，‘我必须觉知，我必须训练觉知’，那又是另一个意象。
If you ask yourself a question, who is the entity who is going to receive the answer? And who is the entity who is going to enquire? If the entity is part of consciousness, part of thought, then it is incapable of finding out. What it can find out is only a state of awareness. But if in that state of awareness there is still an entity who says,`I must be aware, I must practise awareness', that again is another image.
对观察者是被观察到的东西的觉知，不是一个与被观察到的东西认同的过程。把我们自己与某事物认同是相当容易的。我们大多数人把自己与一些事物认同——我们的家庭、我们的丈夫或妻子、我们的国家——那导致巨大的不幸和战争。我们正在以完全不同的方式思索一些事情，我们必须领会它，不是言辞上而是在我们的内在深处，在我们存在的根部。在中国古代，一个画家开始画任何东西之前——比如一棵树——他会在它前面坐数天、数月、甚至数年，不管多久，直到他就是那棵树。他不是把自己与那棵树认同，而是他就是那棵树。这意味着在他和树之间没有间隔，在观察者和被观察者之间没有间隔，没有体验者在体验那美，活动、影子、树叶的深度、色彩的品质。他完全就是那棵树，只有在那个状态中他才作画。
This awareness that the observer is the observed is not a process of identification with the observed. To identify ourselves with something is fairly easy. Most of us identify ourselves with something - with our family, our husband or wife, our nation - and that leads to great misery and great wars. We are considering something entirely different and we must understand it not verbally but in our core, right at the root of our being. In ancient China before an artist began to paint anything - a tree, for instance - he would sit down in front of it for days, months, years, it didn't matter how long, until he was the tree. He did not identify himself with the tree but he was the tree. This means that there was no space between him and the tree, no space between the observer and the observed, no experiencer experiencing the beauty, the movement, the shadow, the depth of a leaf, the quality of colour. He was totally the tree, and in that state only could he paint.
如果他没有认识到观察者就是被观察到的东西，那么，在观察者上的任何活动只会产生另一系列意象，并且他又会被困在这些意象当中。但是当观察者觉知到观察者是被观察到的东西时会发生什么呢？慢点，再慢一点，因为它是非常复杂的事情，我们现在正在进入。会发生什么呢？观察者完全不再行动。观察者总是说，‘我必须对这些意象做点什么，我必须压制他们或者把他们塑造成不同的形态’；他对于观察到的东西总是积极活跃的，热烈地或漫不经心地采取行动和作出反应，在观察者上的这种喜欢或不喜欢的行为被叫做积极的行动——‘我喜欢，因此我必须持有。我不喜欢，因此我必须除掉。’但是，当观察者认识到他正在行动的对象是他自己，那么在他自己和意象之间就没有了冲突。他就是那东西。他不是从那当中分离的。当他是分离的时候，他会做些什么，或者试图对它做些什么，但是当观察者认识到他就是那东西，然后就不存在喜欢或不喜欢了，冲突终止了。
Any movement on the part of the observer, if he has not realized that the observer is the observed, creates only another series of images and again he is caught in them. But what takes place when the observer is aware that the observer is the observed? Go slowly,go very slowly, because it is a very complex thing we are going into now. What takes place? The observer does not act at all. The observer has always said, `I must do something about these images, I must suppress them or give them a different shape; he is always active in regard to the observed, acting and reacting passionately or casually, and this action of like and dislike on the part of the observer is called positive action - `I like, therefore I must hold. I dislike therefore I must get rid of.' But when the observer realizes that the thing about which he is acting is himself, then there is no conflict between himself and the image. He is that. He is not separate from that. When he was separate, he did, or tried to do, something about it, but when the observer realizes that he is that, then there is no like or dislike and conflict ceases.
他要做什么呢？如果某事物就是你，你能做什么？你不能够反抗它或者逃离它，甚至不能够接受它。它就在那里。因此，所有对喜欢和不喜欢的反应的活动就终结了。
For what is he to do? If something is you, what can you do? You cannot rebel against it or run away from it or even accept it. It is there. So all action that is the outcome of reaction to like-and dislike has come to an end.
然后你会发现觉知已经变得极为活泼。它不受制于任何事件或意象——从那强烈的觉知会产生出一种不同品质的专注，因此，心——因为心就是这觉知——就变得格外敏感和高度智慧。
Then you will find that there is an awareness that has become tremendously alive. It is not bound to any central issue or to any image - and from that intensity of awareness there is a different quality of attention and therefore the mind - because the mind is this awareness - has become extraordinarily sensitive and highly intelligent.
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