But when you have observed very closely your waking hours, all your self-centred activities, the fearful, the anxious, the guilty, when you are attentive to that all day then you will see when you sleep, you have no dreams. The mind has been watching every moment of thought, attentive to its every word, if you do it, you will see the beauty of it - not the tired boredom of watching, but the beauty of watching; you will see then that there is attention in sleep. And meditation, the thing that we have talked about during this hour, becomes extraordinarily important and worthwhile, full of dignity and grace and beauty. When you understand what attention is, not only during waking hours but also during sleep, then the whole of the mind is totally awake.
摘自BEYOND VIOLENCE PART II CHAPTER 3 SAN DIEGO STATE COLLEGE 4TH PUBLIC TALK 9TH APRIL 1970 'MEDITATION'
So silence comes about when there is profound attention, not only at the conscious level but also at the deeper levels of consciousness. Dreams and sleep are of great importance; it is part of meditation to be awake in sleep, to be aware, attentive while the mind and the body - the organism - is asleep.
And during sleep there are various kinds of superficial dreams, not even worth thinking about - dreams that have no meaning at all. ... Then there is the dream which has meaning, and that meaning can be understood as it is being dreamt. This is only possible when during the day you are attentive, watching, listening to every movement of your thoughts, motives, feelings and ambitions. Watching does not tire you, does not exhaust you, if you do not correct what you watch. If you say, `This must not be' or, `It must be', then you get tired and bored. But if you watch choicelessly, are aware without like or dislike during the day, then when you dream and those dreams have some significance, at the very moment of dreaming - all dreams are active, there is always some action taking place - that very action is understood. So when you have done all this, the mind in sleep becomes extraordinarily awake and you do not have to go to an analyser of dreams. That wakefulness of the mind sees something which the conscious mind can never see.
摘自BEYOND VIOLENCE PART III CHAPTER 3 LONDON 4TH PUBLIC TALK 30TH MAY 1970 'THE RELIGIOUS MIND'
K: So, in my enquiry I am asking, am I awake? What does it mean to be awake? Not awake to what is happening politically, economically, socially, that is obvious. But awake. What does it mean? I am not awake if I have any burden. You follow, sir? There is no sense of being awake when there is any kind of fear. If I live with an illusion, if my actions are neurotic, there is no state of being awake. So I'm enquiring and I can only enquire by becoming very sensitive to what is happening in me, outside me. So is the mind aware during the day completely to what is happening inside, outside of me.
A: Upon every instant.
K: That's it. Otherwise I am not awake.
出處：SAN DIEGO, CALIFORNIA 28TH FEBRUARY 1974 17TH CONVERSATION WITH DR. ALLAN W. ANDERSON 'MEDITATION - 1'
K: Of course. Am I awake? Or is the past so alive that it is dictating my life in the present? Therefore I am asleep.
A: Would you say that again? It's very important.
K: I don't know how, I'll put it differently. Am I awake. Is my mind burdened with the past? And therefore bearing a burden I'm not awake to the present.
A: Not awake in the present, exactly.
K: Not awake as I am talking.
A: That's right.
K: Because I'm talking from the background of my past, of my experience, of my failures, my hurts, my depressions, therefore the past is dominating and putting me to sleep now.
A: To sleep. It's a narcotic.
K: Narcotic. Therefore what am I to do with the past? You follow, sir?
A: Yes, I do. Yes, yes, yes.
K: Past is necessary.
A: Of course, yes, the whole field of knowledge.
K: Knowledge. Past is necessary. But when the past covers the present, then I am asleep. So is it possible to know what the past is and not let it overflow into the present? That question and the reality of it brings its own discipline. Therefore I say, yes, I know what it means. I can live, I can keep awake totally and widely and yet operate in the field of knowledge. So there is no contradiction. I don't know if I am conveying it ?
A: Oh you are. You are, you are.
K: See what is taking place. Then what is sleep? I have understood now what is means to be awake. That means I am watching. I am aware. I am aware without any choice, choiceless awareness, watching, looking, observing, hearing, what is going on and what is going outside, what people tell me, whether they flatter me, or they insult me. I am watching. So I am very aware. Now, what is sleep? I know what is sleep: resting, shutting your eyes, going to bed at 9 or 10 or later. What is sleep? And in sleep, dreams. What are dreams? I don't know what the others say. I am not interested in what the others say. You follow, sir? Because my enquiry is to find out whether meditation covers the whole field of life, not just one segment.
A: My enquiry is from the point where I say, I don't know.
K: I don't know. That is right. So I'll proceed. I dream. There are dreams. What are dreams? Why should I dream? So I have to find out why I dream. What are dreams? Dreams are the continuation of my daily sleep. Which is, I haven't understood - see what is taking place, sir - I have not understood my daily life. I watch my daily life. My daily life is in disorder; so I go to sleep and the disorder continues. And the brain says, I must have order otherwise I can't function. So if the mind doesn't put order during the day, the brain tries to bring order during the night.
A: Through the dream.
K: Through the dreams, through intimations. When I awake I say, yes I have a certain feeling this must be done. So, see what takes place. When the mind is awake during the day it has order, it establishes order, in the sense we have discussed previously.
A: Yes. In that sense of order.
K: Order which comes out of the understanding of disorder. The negation of disorder is order, not the following of a blueprint.
K: Or a pattern, all that's disorder. So during the day, the mind, the brain has established order. So when I sleep the brain isn't working out how to establish order in itself in order to be secure. Therefore the brain becomes rested.
A: I see.
K: Therefore the brain becomes quiet, sleeps without dreams. It may have superficial dreams when you eat wrongly, you know, all that kind of thing. That I am not talking about. So, sleep means regeneration of the brain. I don't know if you follow?
A: Yes, I do. I wonder if I could ask you a question about dreams here, that might introduce a distinction between dreams in terms of their nature. Sometimes we report that we've had a dream which points to future event.
K: That's another thing.
A: That's entirely different from what you are talking about.
K: Yes, yes.
A: So we could say that...
K: Sir, that, I think we can understand that very simply. You know the other day we were walking high up in the hills in India and there was a river flowing down below. And two boats were coming in the opposite direction and you knew where they were going to meet.
A: Of course.
K: When you go high enough you see the boats coming together at a precise point.
A: But that's very objective. That has nothing to do with my subjective unfinished business.
A: Which is the other thing you were talking about.
K: That's right.
A: Yes, I quite see, I quite see. Right. What an amazing thing it would be to have all your business done and go to sleep. And if order should present you with...
K: Yes, sir.
A: ...an understanding.
K: Of course.
A: Then the understanding never stops from waking through sleeping.
K: That's right.
A: Yes. Of course. Of course. Marvelous. Marvelous
K: So you see, that way the brain is regenerated, keeps young. No conflict. Conflict wears out the brain.
K: So, sleep means not only order, rejuvenation, innocence, but also in sleep there are states in which there is absolutely freedom to enquire, to see into something which you have never seen with your eyes, physical eyes.
K: Of course.
K: So we have described sufficiently into that. I see that. So do I - does the mind live that kind of life during the day?
A: That would be rare.
K: Otherwise it is not meditation.
A: Otherwise it is not meditation, of course, of course, of course.
K: And I don't want to play a game, a hypocritical game, because I am deceiving nobody. I am deceiving myself and I don't want to deceive myself. I don't see the point of deceiving myself because I don't want to be a great man, little man, big man, success. That's all too infantile. So I say, am I living that? If not, what is happening? And it gives me energy to live that way because I have no burden of the others. I don't know?