若无自知之明，则无论你如何用功，也不能进入静心状态。我所讲的自知，是指觉知你的每一个念头、心情、言辞、感受，觉知心智的每一个活动；不是觉知超我、大我，这都是子虚乌有的名头，所谓更高的自我、梵我，仍然是思维领域内的造作。而思维，是心灵桎梏的产物，是你的记忆里发出的回声——记忆可能是祖先的世代传承，或你此世的积累。如果不首先建立起深刻且不可摧的自我觉知，就去做所谓静心修炼，那么所谓的修炼所得，就成了十足的自欺与绝对的徒劳，因为至德来自对自我的觉知。
请注意，对于那些严谨参悟的人，这一点非常重要。因为如果不懂这一点，你的静心与实际生活是彼此脱离、泾渭分明的，在你的余生里，尽管你执持姿势，不遗余力，静心修为，但绝不会有真知灼见，你的修为没有任何意义。
重要的是要明白，所谓自知，就是不带拣择、不加诠释地觉知自我，观察心念的活动。所谓自我，都根源于记忆；如果你只是通过观察，比如该做什么，不该做什么，目标如何，而把这些积累到记忆中，那么真正的观察就终结了。如果你能真正地观察自心，那么心念的意识瀑流——亦即自我，就会止息。换言之，我必须观察事实，看清心念的真相。如果持有先入之见，比如“我绝不能这样”，“我必须那样”，这都是来自记忆的回声；如果我这样去观察心念，则内心的真相就被阻碍、屏蔽了，因而不会有自我觉知。
——克里希那穆提《生命书：365静心日课》（The Book of Life: Daily Meditations with Krishnamurti）
Self-Knowing
Without knowing yourself, do what you will, there cannot possibly be the state of meditation. I mean by “self-knowing,” knowing every thought, every mood, every word, every feeling; knowing the activity of your mind—not knowing the supreme self, the big self; there is no such thing; the higher self, the atma, is still within the field of thought. Thought is the result of your conditioning, thought is the response of your memory—ancestral or immediate. And merely to try to meditate without first establishing deeply, irrevocably, that virtue which comes about through self-knowing is utterly deceptive and absolutely useless.
Please, it is very important for those who are serious to understand this. Because if you cannot do that, your meditation and actual living are divorced, are apart—so wide apart that though you may meditate, taking postures indefinitely, for the rest of your life, you will not see beyond your nose; any posture you take, anything that you do, will have no meaning whatsoever.
… It is important to understand what this self-knowing is, just to be aware, without any choice, of the “me” which has its source in a bundle of memories—just to be conscious of it without interpretation, merely to observe the movement of the mind. But that observation is prevented when you are merely accumulating through observation—what to do, what not to do, what to achieve; if you do that, you put an end to the living process of the movement of the mind as the self. That is, I have to observe and see the fact, the actual, the what is. If I approach it with an idea, with an opinion—such as “I must not,” or “I must,” which are the responses of memory—then the movement of what is is hindered, is blocked; and therefore, there is no learning.
JANUARY 28
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