Krishnamurti Subtitles home


BO84T4 - 爱，善、美与自由是一体的
1984年2月12日 印度孟买 第四次公开演讲



2:04 This is the last talk. 这是最后一次演讲。
2:16 We were talking about the art of living yesterday. I think we ought to go much more into it. Most of us have given very little thought to that, we have hardly enquired into the nature of what life is, and how to live it. Our daily life, with all its ugly turmoil, passing pleasures, and a great deal of entertainment, both religious and otherwise. We have studied almost all the academic subjects, spent years to become a doctor, a surgeon, or an engineer, and the engineer never asks 'how'. He has studied, perhaps five or six years, has learnt a great deal of information, stresses, strains, and the material, and so on, he never asks how to build a bridge, because that is his job. But we, ordinary people like us, we are always asking 'how'. How am I to live a life without any conflict, without any of the problems that are involved in our daily unfortunate lives. We are always striving, reaching out, getting somewhere, and when a question, a challenge is put before you, like : is it possible to live a life in which there is no problem, in which there is no conflict, when you hear that question, you say, 'Yes, sounds good, but tell me how to do it', what is the method, what is the system, so that we can live a life of great tranquillity, great inward sense of wonder, a sense of great beauty. Then we say, 'Tell me how'. I think we ought to banish from our minds, not in the academic subjects, but in the psychological world we should never ask, – if one may most respectfully point out – 'how'. Never ask anybody 'how' ! They only can offer you a system, a method, which then becomes another bondage, another trap in which you are caught. 我们昨天谈论了生活的艺术。 而我认为我们应该更深入地来探讨一下它。 我们大多数人都没有怎么思考过这个问题， 我们很少会去探询生活的本质， 如何去过我们的生活。 我们的日常生活，它充满了丑陋的混乱，转瞬即逝的快乐， 和数不清的娱乐——不管是宗教的娱乐还是其他什么娱乐。 我们学习了几乎所有的学科， 花费数年去成为一名医生， 一名外科大夫，或者一名工程师， 而工程师永远不会问「如何……」的问题。 他已经学习了……也许有五六年时间了， 他学习掌握了大量知识信息：关于压力、 张力和材料等等的知识， 他从来不会去问：该“如何”造一座大桥？因为这就是他的工作。 然而我们，像我们这样的普通人，我们却总是在问「如何……」的问题。 我要如何才能过一种没有任何冲突， 没有任何问题的生活？ 因为我们不幸的日常生活中包含了各种冲突和问题。 我们总是在奋斗着，寻求着，试图去达到某个地方， 而当一个问题、一个挑战放在了你面前时，比如： 我们是否可能去过这样一种生活：在其中没有问题， 也没有冲突， 当你听到了这个问题，你会说， “是的，它听起来很棒，但请你告诉我该如何去做”， 有什么方法，有什么体系， 可以让我们过上无比平静的生活？ 那种生活中有着内在强烈的惊奇感， 一种巨大的美的感受。 然后我们说，“请告诉我该如何做”。 我认为我们应该消除掉内心的这种“如何”的提问，不是在学术科目领域消除掉它， 而是在心理的领域，我们永远不应该问 ——如果允许我恭敬地指出这一点的话—— 我们不应该问“如何……”。永远不要问别人“我该如何……”！ 别人只能够给你一个体系，一个方法， 然后它们又会变成另一种束缚， 另一个陷阱，而你则受困于其中。
6:33 So we ought to, this evening, go into this question. We have talked about wars, we have talked about human beings psychologically hurt from their childhood, hurt by their parents, by their schools, colleges and universities, by their families, and so on – we are wounded people. And that wound inevitably breeds fear. We talked about fear a great deal. And we also talked about time. Not only the chronological time, by the watch, but also time as a psychological means of achievement : I am this, but I will be that, I am violent, I will one day be non-violent. This constant becoming from 'what is' to 'what should be' is also the element of time. Because time is very important for us, not only the physical time – to get from here to there – but also the ideal which thought has invented : to achieve an ideal also requires time. So we are bound to time. And writers and some other people have asked, is there an end to time, is there a stop to time. 所以今天晚上，我们应该来探究一下这个问题。 我们已经谈论过了战争， 我们谈到，人类 从小开始就一直在遭受心理上的伤害， 被他们的父母伤害，在学校、高校和大学中受到伤害， 被他们的家人等等所伤害——我们是深受伤害的人类。 而那些创伤不可避免地导致了恐惧。 我们已经谈论了很多关于恐惧的内容。 我们也谈论了时间。 不只是物理上的时间，那种钟表上的时间， 还有那种心理上的、用来作为实现成就手段的时间： 我是这样的，但我将会成为那样的， 我是暴力的，但有一天我将会变得不暴力。 这种持续不断的从“真实模样”到“应该怎样”的「变成」活动， 它同样也是时间的组成部分。 因为时间对我们来说非常重要， 不只是物理学意义上的时间——从这里到那里所需的时间—— 它同样也包括了思想所发明出来的理想： 要达到那个理想同样需要时间。 所以我们被时间束缚了。 有一些作家和其他一些人曾经问过： 时间是否有尽头？时间是否能停止？
8:59 And as we said yesterday, and during all the other talks here, we are sharing this together. This is not – I'll repeat it ten times – this is not a lecture. Please kindly pay attention to that. This is not in any way to inform you, to instruct you about various academic subjects, which is what a lecture is. But this is a conversation between you and the speaker, a conversation about life, about the extraordinary complexity of life, the great sense of travail, anxiety, desperate loneliness, and innumerable tears that human beings have shed, wanting to be loved and never finding it, or if one loves you, there's always the danger and the pain of his leaving. 而就如我们昨天所说的，以及其他几次在这里的演讲中所说的， 我们是在一起分享它。 这并不是一次——这点我会重复十遍——这并不是一次讲课。 请务必注意这一点。 它绝不是为了告知或教导你 各种学术科目——这就成了讲课了。 它应该是一次你和讲话者之间的对话， 谈论生活，谈论生命非凡的复杂性， 那种巨大的艰辛痛苦、焦虑、令人绝望的孤独， 以及人类曾流过的数不清的眼泪， 想要被爱，却永远找不到爱， 或者如果有人爱你， 你也总是会有他可能离去的危险与痛苦。
10:37 So we have talked about all this. And if some of us, perhaps a few, even ten, who are really serious – in the sense honest, an honesty that is unshakeable, an integrity that can never be broken under any circumstances – if there were such people, a few at least, then we could bring about a radical change in society. We talked about society. Society is what we are. We have made this society, this ugly, brutal, venomous – you know what this modern society is. We are responsible for it, each one of us. And to bring about a radical, fundamental mutation in the structure and the nature of society, we have to undergo a tremendous examination into ourselves, not theoretical, not problematical or philosophical, but to see what actually we are. And face that fact, not escape from it, go into it very deeply. And then perhaps a few of us could really bring about a different culture. 我们已经谈论过了所有这些。 而如果我们中有一些人——也许只有寥寥数人，哪怕只有十个人—— 能够真正认真——从诚实意义上而言的认真， 一种不可动摇的诚实， 一种在任何环境下 都永远不会分裂的完整性， 如果有这样的人，至少有几个这样的人， 那么我们就可以带来一次根本性的社会变革了。 我们谈论了社会。社会就是我们的样子。 是我们创造出了这个社会，这个丑陋的、残忍的、有毒的社会 ——你们都知道现代社会是什么样的。 而我们对它负有责任，每个人都有责任。 而要带来一次彻底的、根本性的突变， 从而改变这个社会的结构与本质，我们就必须去 大量地检视我们自身， 不是从理论上去检视，不是以问题的方式或哲学的方式去检视， 而是去看看我们实际的模样。 去面对那个事实，不要逃避它， 去非常深入地探究它。 那时我们中或许就会有几个人 可以真正地带来一种不同的文明了。
12:57 And, as we said yesterday, for at least this evening, let us be serious, honest. That is, the word is not the thing, the explanation is not the actual, the description of a mountain, however beautifully put, writing a great poem about a mountain in the blue sky and the lovely shadows, all those descriptions and the painting is not the actual mountain. But most of us are satisfied with the description, with the explanation, then we make of that explanation into an ideal, and then strive to live up to that ideal, which then again becomes a series of conflicts. We went into all this during the last few years, and in the last three talks here. So please kindly remember that you and the speaker are investigating together deeply, seriously, and with great honesty, how to live a life which is really a great art. 而就如我们昨天说过的，至少在今晚， 让我们保持严肃认真与诚实。 换句话说：语言文字并不是它所指的东西， 解释并不是那个真实之物， 对于一座高山的描述，不管辞藻是多么优美， 写一首伟大的诗歌：描写那映衬在蓝天下的高山， 那些可爱美好的阴影， 所有那些描述和绘画，它们并不是真正实际的高山。 但我们大多数人都仅仅满足于描述， 满足于解释， 然后我们会把那种解释变成一个理想， 然后努力去符合那个理想， 而这又会变成一系列的冲突。 我们在过去的几年中，以及之前在这里进行的三次演讲中， 已经探讨过了所有这些东西。 所以请你们牢记：那就是你和讲话者 正在一起深入地、 严肃地、无比诚实地探究它， 如何去生活，真的是一种伟大的艺术。
14:55 So let's begin to enquire more. Humility is necessary, isn't it, to learn. Humility. Not humbleness, not a sense of remote acceptance, but one needs a great deal of humility to learn. But most of us have not that quality of humility – not to somebody whom you respect, that's not humility, that's merely acceptance of authority, and you worship the authority. You saw what is happening this morning. So, humility is one of the factors in life, not arrogance, not vanity. A man who knows a great deal, that gives him a sense of self-importance, and he is a vain man, a man who has achieved a position, a status, power, money, and then that vanity tries to become humility. Don't you know all this? And humility is not born out of vanity. Humility is necessary to understand the extraordinary complexity of living. And humility... with freedom. 所以让我们开始更深入地去探询它吧。 想要去学习，谦逊是必不可少的，不是吗？ 谦逊。而不是卑微， 不是那种有所保留的接受， 而是说，我们需要极大的谦逊才能够去学习。 然而我们大多数人并没有那谦逊的品质 ——这里并不是指对你尊敬之人的谦逊，那并不是谦逊， 那仅仅是对于权威的接受认可， 而你们都崇拜权威。 你们都看到了今天早上发生的事情。 所以，谦逊是生活中的要素之一， 而不是傲慢和自负， 当一个人学识渊博， 他就会有一种自命不凡的感觉， 他是一个自负之人， 一个人获得了地位、身份、权力与金钱， 然后，他的那种自负试图去变成谦逊。 你们难道不知道这一切吗？ 然而，谦逊并不是诞生于自负的。 我们必须要有谦逊才能去了解 生活那惊人的复杂性。 而谦逊……它带着自由。
17:34 We think we are all very free to do what we want to do, what we want, our desire, to fulfil our desires – this is one of the structures of society, each one of us is free to do exactly what he wants to do. Right? You are all doing that. You want to be rich, you want to express yourself, you want to have your own particular way, you are very strong on your opinions, your conclusions. You are free to choose. And we call this freedom. And if you observe what that freedom has done in the world, brought about great confusion, brought about havoc in the world, each one expressing his own particular desire – competitive. And we call this freedom. So we ought to enquire what is freedom. Please ask this question of yourself. Is freedom a matter of choice? You are free to choose, free to go from here to there, free to have different kinds of job – if you don't like one you go to the other. Freedom to express yourself, free to think what you want, to express it – perhaps in a democratic society, not in the totalitarian states, there freedom is denied. 我们都认为自己非常自由， 可以想做什么就做什么，可以得到我们想要的东西， 满足我们自己的欲望 ——这就是社会的构成方式之一， 我们每个人都可以自由地去做任何自己想做的事。 对吧？你们都是这样的。 你想要变得富有，你想要表达你自己， 你想要走自己特别的道路， 你对于自己的观点和结论非常的坚定。 你可以自由地选择。 而我们就把这称之为自由。 而如果你观察一下这种自由给这个世界带来了什么： 它带来了巨大的混乱， 带来了这个世界的浩劫， 每个人都在表达着他自己特定的欲望——争强好胜。 而我们就把这称为自由。 所以我们应该来探询一下什么是自由。 请问问你自己这个问题。 自由是一件关乎选择的事情吗？ 你可以自由地去选择，自由地从这里去那里， 自由地选择各种不同的工作 ——如果你不喜欢这个工作，你可以去找其他工作。 你可以自由地表现自己，自由地思考你想要思考的东西， 并自由地表达它——当然，也许在一个民主社会中才能这样， 在极权主义的国家里是不行的，在那里自由被剥夺了。
20:03 So what is freedom? Because that is part of our life. As we talked yesterday, death is part of our life. The living and the dying. We went into it very carefully, whether the two, death and life, live together. That requires, as we pointed out yesterday, a great deal of attention, a great deal of enquiry and great intelligence – the art of living with death. We talked about that. And in the same way we ought to talk over together what is freedom. Does it really exist? The word 'freedom', also, some of its root meaning, is love. And is love a matter of choice? And so we ought to find out for ourselves what is actual freedom. Freedom from something – from pain, from anxiety. Freedom 'from'. And is there freedom? Not 'from' something, you understand? If it is freedom from something it is merely a reaction. It is like a man in prison saying 'I must get out of my prison.' We live psychologically in a prison, and when it is painful, ugly, not satisfactory, then you want freedom from that. So we are saying freedom from something is the same thing as being in prison, of another kind. Do we meet each other, or am I talking to myself? 那么，什么才是自由呢？ 因为它是我们生活的一部分。 就如我们昨天谈过的：死亡是我们生活的一部分。 一边生活一边死去。 我们已经非常仔细地探讨过它了， 是否这两者——死亡和生命——可以共存。 就如我们昨天所指出的，这需要 大量的警觉注意， 大量的探询和巨大的智慧 ——那种与死亡一同生活的艺术。 我们已经谈论过了它。 同样的， 我们也应该来一起谈论一下什么是自由。 自由真的存在吗？ “自由”这个词，它部分的词根意思同样也是「爱」。 而「爱」是一件关乎选择的事情吗？ 因此，我们应该自己去搞清楚什么是真正的自由。 那种摆脱某物的自由 ——摆脱痛苦，摆脱焦虑。那种“摆脱”的自由。 还是说，只存在自由？而不是“摆脱”某物的自由，你理解了吗？ 如果它是摆脱某物的自由，那它就仅仅是一种反应了。 这就像是一个监狱里的人在说：“我必须要逃离我的监狱。” 我们生活在心理上的“监狱”中， 而当这个监狱变得令人痛苦，变得丑陋，无法令人满意时， 你就会想要摆脱掉它。 所以我们说：摆脱掉某物的自由， 它和身处监狱是一回事——只是换了个形式罢了。 我们彼此理解对方了吗？还是说我在自言自语？
23:15 So what is freedom? This sense of inward authentic, deep sense of unshakeable freedom – not from something. What is that freedom? Can we together enquire into this, not accept what the speaker is saying, because we went into that. If you accept what the speaker is saying, then you are back again to the old pattern of following an authority. The speaker then becomes your guru, and the speaker abhors all gurus. In the world of, – if one can use the word 'spiritual' – authority is a sin. So, together let's enquire what is freedom. 所以，什么是自由呢？ 这种内在的真实、 深刻、不可动摇的自由 ——不是摆脱某物的自由。 那种自由是什么呢？ 我们能否一起来探询它？ 不是接受讲话者所说的东西， 因为我们已经说过这个了： 如果你接受了讲话者所说的东西， 你就再次回到了跟随权威的旧有模式中。 那时讲话者就变成了你的古鲁， 然而讲话者痛恨所有的古鲁。 在“灵性”世界中 ——如果某人可以使用“灵性”这个词的话—— 权威是一种罪恶。 所以让我们一起来探询一下什么是自由。
24:50 Probably you have never asked that question. You all want to escape from something. I am lonely – and most people are very, very lonely, they want to escape from it through various forms of entertainment, religious and otherwise. But is there a freedom which is not a reaction? And to find out that, one has to enquire what is love. Is love a reaction? Is love attraction, whether it be sexual or otherwise? Please ask these questions of yourself to find out the right answer. How do you find the right answer to a question? The speaker asked the question, you naturally reply to that question, if you are at all thinking, going along with the question, then you respond to that question. The speaker then answers to your response. This is real dialogue. Answers to your response, then you respond to my response. Right? Are we following this a little bit? So that there is both question and answer, answer and question. If we maintain this answer-question, question-answer seriously, intensely, then in that process you disappear and the speaker disappears, only the question remains, you understand? Then that very question has vitality. Don't agree please, test it out for yourself. It's like a bud, a rose bud. If the question is left in the air, as it were, then it is like a bud which gradually unfolds and shows its nature, the depth of that question, it has its own vitality, energy, drive. That is a dialogue, not just accepting what the other fellow is saying. 也许你从未问过这个问题。 你们都想要逃避某些东西。 我很孤独——绝大多数人都是非常非常孤独的， 而人们想要通过各种形式的娱乐来逃避这种孤独 ——宗教娱乐和其他的娱乐。 然而，是否存在一种并非反应的自由？ 要发现这一点，我们就必须探询一下：什么是爱。 爱是一种反应吗？ 爱是一种吸引吗？——不管是性方面的吸引，还是其他的吸引？ 请问问你自己这些问题， 去找出正确的答案。 你如何才能找到问题的正确答案？ 讲话者问了一个问题， 如果你真的在思考的话，你很自然地就会回答这个问题， 与这个问题同行，然后你会对问题做出反应。 接着讲话者会回应你的反应。 这才是真正的对话。 回应你的反应，然后你对我的回应再作出反应。 对吧？我们是否稍微有点理解它了？ 所以同时存在着问题和回答，回答和问题。 如果我们保持着这种「回答-问题」，「问题-回答」的过程， 认真地、专注地保持它， 那么在那个过程中，「你」就会消失了， 讲话者也消失了，只有问题留下来了，你明白了吗？ 那时那个问题本身就会充满活力了。 请不要同意我的观点，自己去检验一下它。 它就像是一个花蕾，一个玫瑰花的花蕾。 如果那个问题像是“悬而未决”一样，那么它就会像一个花蕾， 慢慢地打开，然后展现出它的本质， 展现出那个问题的深度，然后问题就会有它自身的活力、能量与动力了。 这就是对话， 而不只是接受另一个人所说的东西。
28:44 So we are asking, is freedom – not from something – is it love? And is love a reaction? That is, I see a beautiful woman, or a man, or a marvellous statue – I'd love to have it, I'd love to have it on my wall, look at it day after day, and each time I look at it, it is different, that's a great masterpiece. And, for most of us, love perhaps may not exist. Please, I am just asking this, I am not saying it does not exist. For most of us perhaps we don't know what it is. We know attraction, we know tenderness, we know pity, we know guilt, remorse, and jealousy. The crows are making an awful lot of noise – I am sorry. Is all that love? Do you understand my question? If it is not love, then love has no reaction. Then that is freedom, which is not born out of a reaction. You may be a Christian, and being intellectual, you might become a Buddhist. You have chosen, you are free to become a Buddhist, because Buddhism is much more intellectually active, interesting, it has got great depth in it, and all the rest of it. And you are free from one and trapped in the other. And you may love the Buddha, rejecting your own particular deity. And this is called freedom. The crows are free ! This is very important to understand, not intellectually, not verbally, but the depth and the beauty of it. 所以我们在问： 自由——不是摆脱某物的自由——自由是爱吗？ 爱是一种反应吗？ 换句话说，我看到了一个美丽的女人或男人，或者一尊精美绝伦的雕像 ——我很想要拥有那尊雕像，想要把雕像装饰在我家的墙上， 天天都可以欣赏它， 而每次当我欣赏它时，它都是不同的， 它是一件伟大的杰作。 然而，对我们大多数人来说， 爱也许并不存在。 请注意，我只是在提出疑问， 我并没有说它不存在。 只是对我们大多数人来讲，我们也许并不知道爱是什么。 我们知道那种吸引力，我们知道那种柔情，我们知道同情， 我们知道内疚、懊悔、嫉妒。 乌鸦们正在大吵大闹——不好意思。 这一切是爱吗？ 你理解我的问题吗？ 如果它不是爱，那么爱之中就是没有反应的。 那时它就是自由， 它并非源自于反应。 你可能是一个基督教徒， 而如果你注重思维理性，你可能会成为一名佛教徒。 你可以选择，你可以自由地选择成为一名佛教徒， 因为佛教在思维理性上更积极活跃，更有趣， 它非常的有深度，等等这些。 然后你便跳出了一个陷阱，又受困于另一个陷阱了。 你也许喜爱佛陀， 并拒绝你们那些特定的神明。 而这就是所谓的“自由”。 乌鸦们真是自由自在啊！ 了解这一点是非常重要的， 不是思维智力上理解，不是口头文字上理解， 而是要理解它的深度，理解它的美。
32:28 And we also should ask when we are talking about the art of living, what is beauty? The great architecture, the cathedrals of Europe, the great temples and the mosques of the world, constructed with great architects, the great painters, the great sculptors – Michelangelo, ah ! When you see all that, that's beautiful. So is beauty manmade? Please exercise your brains to find out. A tiger is not manmade, thank the Lord ! A tree in a field alone, solitary, with all the dignity of a marvellous old tree – that's not manmade. But the moment you paint that tree, it's manmade, and you admire, you go to a museum to see that tree painted by a great artist. So in our life, which is part of the art of living, is to understand the depth and the beauty of freedom, and the goodness of it. And beauty – not the picture, the poem, the marvellous writer – but what is beauty? A beautiful man, a beautiful woman, a face that has depth. And without that aesthetic quality in life, which is born of sensitivity, which is born out of all the senses in action, not one particular, or two, or three senses, but the whole movement of the senses. Surely beauty is when the self is not. You understand? When I am not, beauty is. When the self is not, love is. And so love, freedom, goodness, beauty, are one. Not something separate, not something pursued, one pursues what is beauty and spends the rest of his life on that. But they are all interrelated. Goodness, that word, though it is very old-fashioned, that very word has an extraordinary depth. To feel the depth of goodness, and that can only be when there is freedom, when there is love, beauty. 而当我们谈论生活的艺术时， 我们也应该问一下： 什么是美？ 那些伟大的建筑艺术，欧洲的那些大教堂， 全世界各地宏伟的寺庙和清真寺， 它们由伟大的建筑师建造，那些伟大的画家， 伟大的雕塑家——米开朗基罗，啊！ 当你看到这一切时，它们很美。 那么，美是人造的吗？ 请你运用自己的大脑去搞清楚它。 老虎并不是人造的，感谢主！ 田野中的一棵孤树，它孑然独立， 带着不可思议古树的所有尊严 ——它并不是人造的。 然而当你把树画下来的时候，它就是人造的了， 然后你会欣赏赞美它，你会去博物馆， 去看伟大的艺术家所画的那棵树。 所以在我们的生活中，这也是生活艺术的一部分： 那就是去了解自由的深度与美， 了解自由的「善」。 而那种美 ——不是绘画、诗歌、伟大作家作品的美—— 而是，什么是美？ 一个美丽的男人，一个美丽的女人， 一张深刻的脸。 如果没有这种生活中的审美品质 ——这种审美品质来自于敏感性， 来自于所有活动着的感官， 不是某一个或两个，或三个感官， 而是所有感官的活动。 显然，当自我不在时，美就会存在。 你理解了吗？ 当「我」不在时，美就在那儿了。 当自我不在时，爱就会存在了。 因此爱、自由、善和美，它们是一体的。 它们并不是分离独立的事物，并不是某种追求得来的事物， 我们会去追求美的事物，然后将自己的余生都花费在它上面。 但它们全都是彼此联系着的。 「善」，尽管这个字非常过时老套了， 但它却具有一种非凡的深度。 去感受那种「善」的深度， 而这只有当有了自由， 有了爱与美时才会发生。
37:01 And we ought to also talk over together this extraordinary problem, as we dealt with yesterday about death and suffering, we ought to enquire together what is religion, because that is part of our life. And to find out what is true religion – not all this phoney stuff that is going on in the world – sorry if you are Christians, don't be upset by what the speaker is saying, nor the Hindus, please don't get upset, or get angry – it is all a network of superstition, a network of beliefs, hopes born out of fear. You invent God. All that, the ceremonies, all the things that are in the churches, in the cathedrals, in the temples and mosques, are put together by thought. Nobody can deny that. And thought, as we pointed out, is a material process, because thought is based on experience, knowledge, memory, stored in the brain and contained in the cells, therefore it is a material process. That which thought creates has nothing to do with sacredness. You may worship the things that thought has invented, you may worship your guru and your scriptures – the Bible, the Koran, whatever books you read, so-called religious literature – but they are all the product of thought, not straight from God's mouth, or the horse's mouth. All that is not religion. Right? It is very difficult for most people to see this clearly because we always have hope in our heart for something which will give us strength, which will free us from our mortal travail. We want somebody to comfort us, the great Father, up there. I'd love to tell you a good joke, but I won't – it's not the moment. 而我们也应该一起来谈论一下这个特别的问题 由于昨天我们处理了关于死亡和「苦」的问题， 所以我们也应该一起来探询下：什么是宗教？ 因为宗教也是我们生活的一部分。 而要去发现什么是真正的宗教 ——不是所有那些全世界正在进行着的骗人的玩意儿—— 如果你们是基督教徒，我对此感到抱歉，请不要因为 讲话者所说的东西而感到不适， 如果你是印度教徒，也不要为此而不舒服或生气 ——这一切全都是一张迷信的罗网， 一张信仰和希望的罗网， 它源自于恐惧。所以你们发明了上帝。 所有那些东西，那些仪式，那些小教堂里、 大教堂里，寺庙里和清真寺里的一切事物， 它们都是由思想所拼凑起来的。 没有人可以否认这一点。 而思想，就如我们所指出的，它是一个物质化的过程， 因为思想是建立在经验、知识和记忆之上的， 它储藏在大脑中，并包含在细胞里， 因此它是一个物质化的过程。 思想所创造出来的事物和神圣是不沾边的。 你也许会去崇拜思想所发明出来的那些东西， 你也许会崇拜你的古鲁和你的宗教经典 ——《圣经》、《古兰经》，无论什么你读过的书， 那些所谓的“宗教文献” ——然而它们全都是思想的产物， 它们并不是直接来自于上帝之口，或者来自于某匹马的口。 所有这些都不是宗教。对吧？ 对大多数人来说，要看清这一点是非常困难的， 因为我们的心中总是对某事物怀有希望， 它们将会给予我们力量， 它们可以让我们摆脱掉我们凡人的辛劳痛苦。 我们想要有人来安慰我们，那个高高在上的伟大父亲。 我本想跟你们讲个很有意思的笑话，但还是不讲了——现在不是讲笑话的时候。
40:26 So we want somebody to comfort us, somebody to tell us what to do, somebody to worship, somebody to cling to in our loneliness and despair. When we are shedding tears we want somebody to hold our hand. And so thought invents all these extraordinary illusions, like God, all the rituals, all the things you worship in temples, and mosques, and churches – it's all the product of thought. And so we are saying, all that is not religion. Would you see that? Not just intellectually, then it becomes a game, rather a stupid game, but if you actually see that it has no meaning, it is a sense of deception, hypocrisy, because that has nothing to do with our daily living. You have had every kind of god from the most ancient of times, pre-history, and these gods, and their goddesses, and their rituals have not changed the human brain, human brutality, human wars. You may worship your gurus, follow them, but you are not going to stop any war, you are not going to change your whole being. 所以我们想要有人安慰我们， 有人告诉我们该怎么做， 有个人可以让我们去崇拜，有个人可以 让我们在孤独和绝望中去依靠他。 当我们哭泣流泪，我们想要有人能握住我们的手。 于是思想发明出了所有那些非凡惊人的幻想， 比如神明，所有那些宗教仪式， 所有你在寺庙、清真寺和教堂里所崇拜的东西 ——它们全都是思想的产物。 因此我们说，所有这些都不是宗教。 你能看到这一点吗？ 不只是思想理性上看到它，那样它就变成了一个游戏，一个相当愚蠢的游戏， 然而如果你真正地看到它是没有意义的， 它只是一种欺骗感，一种虚伪感， 因为它和我们的日常生活毫无关系。 你们曾经有过各种各样的神明，从最古老的时代， 从史前时代开始就有了， 然而那些神明，那些女神，还有和他们相关的各种仪式， 它们并未改变人类的大脑， 也没有改变人类的野蛮残忍和人类的战争。 你也许会崇拜你的古鲁，去追随他们， 但你将无法制止任何战争， 你也无法改变你的整个存在。
42:46 So we ought to enquire what is religion. To enquire one must be free of all superstitions, naturally, from all authority. Will you do that? The authority of the book, the authority of tradition, the authority which you create for yourself, based on your own experience. You understand all this? So that your mind, your brain is free from every kind of illusion. Is that possible? Because the brain invents illusions, myths. All the mythology of Greece, of ancient Egypt, and your own Christian and Hindu mythology – all the inventions of thought, super-star, and so on. Can the brain be actually free of all that? And the brain has been conditioned, for century upon century, through propaganda, through tradition, through books – what religion is. Will you be free of that? Not become an atheist, which is another reaction, but to have a brain that's completely free. That requires a great deal of investigation into oneself, a great deal of attention to every thought, every movement of action, so that your whole being is completely denuded of every kind of illusion, which is not easy because we don't understand the nature of desire. It is the desire for comfort, for some help – you understand? – that creates illusions. To desire illumination, that's what you all want. 所以我们应该来探询一下什么是宗教？ 想要去探询，我们就必须摆脱掉所有的迷信， 这是很显然的，摆脱掉所有的权威。 你会这样做吗？ 书本的权威，传统的权威， 你为自己制造出来的权威 ——那种基于你自身经验的权威。 你明白这一切了吗？ 由此你的心灵，你的大脑就能摆脱掉 各种错觉幻想了。 这可能吗？ 因为大脑发明出了各种幻想与神话。 所有的希腊神话和古埃及的神话， 以及你们自己基督教和印度教的神话 ——所有那些思想的发明物， 超级巨星，等等。 大脑能够真正地摆脱掉这一切吗？ 大脑无数世纪以来一直被制约着， 被各种宣传洗脑、被传统、被书本所制约 ——这一切就是宗教。 你能够摆脱掉它吗？ 不是去变成一个无神论者——这只是另一种反应， 而是要拥有一个彻底自由的大脑。 这需要我们大量地去探究自我， 大量地去关注自己的每一个思想，每一个举动， 这样你的整个存在才能完全地 消除掉各种幻想， 这并不容易，因为我们并不了解渴望的本质。 是那种对安慰、对救助的渴望——你理解了吗？—— 它制造出了幻想。 渴望开悟——这是你们都想要的东西。
46:26 So we ought to investigate what is desire. You understand this? We ought to enquire seriously, honestly – at least for this hour – honestly find out for yourself what is desire, why desire has made us what we are, fighting each other, competitive, hating each other, the desire for power. Power, whether it is political power or the power of a priest, or the power of the image in the temple, the power of a husband over his wife, over his daughter-in-laws – you follow? – power. A man having great knowledge, it gives him great power. Power in any form is evil, ugly, brutal. And we all want power – power means money. Money means freedom to do what you want to do. So one has to have a brain that is free from all authority and power. Will you do it? Will you study this? Will you go into it? Or you are just listening, spending an hour listening to something that is true and then forget it as you leave this place. That's what you are going to do. And therefore you shouldn't be here if you are going to do that, because that will act as a poison – hearing something true and not living it. Then you have a conflict, and conflict destroys, degenerates the brain So either don't listen, or listen with all your heart and mind so that the word is the action. The two are not separate. So can you have a brain that is totally free from all tradition, all authority – including your own authority, which is having confidence in yourself, which gives you an authority. You understand, this is a very complex problem. The authority of the policeman, the authority of the government, the law – which you apparently disregard totally – the authority of taxes. Is that all right, may I… 所以我们应该来探讨一下什么是渴望。 你理解这一点吗？ 我们应该严肃地、诚实地来探询一下 ——至少在这一个小时里—— 亲自去诚实地搞清楚什么是渴望， 为什么渴望让我们变成了现在这个样子： 彼此斗争，彼此竞争，彼此憎恨， 渴望权力。 权力，不管它是政治上的权力，还是神职人员的权力， 或是寺庙里神像的权力， 丈夫对他妻子的掌控权， 对他儿媳妇的控制权——你明白了吗？——那种权力。 某个人有着渊博的知识，这给了他巨大的权力。 然而任何形式的权力都是罪恶的、丑陋的、残忍的。 而我们都想要权力 ——权力意味着金钱。 金钱意味着可以自由地去做你想要做的事。 所以我们必须要有一个 摆脱了所有权威和权力的大脑。 你可以这样做吗？ 你会去研究它吗？ 你会去深入它吗？ 还是说你只是听听过就算了， 花费一个小时，聆听一些 真实的东西，而离开这里后就忘得一干二净。 这就是你们将会做的事情。 所以，如果你准备这么做，你就不应该来这里， 因为这种做法将会成为一剂毒药 ——听到真实正确的东西，却不去践行它。 那时你就会有冲突， 而冲突毁坏了大脑，让大脑堕落了， 所以，要么不要听，要么就全身心投入地去听， 这样的话，语言文字就会成为行动。 这两者并不是分离的。 所以，你能否拥有一个完全摆脱掉所有传统、 所有权威的大脑？ ——这其中也包括你自己的权威， 这种权威就是对于自己的信心， 这也带给了你一种权威。 你知道的，这是一个非常复杂的问题。 警察的权威，政府的权威，法律的权威 ——你们很显然完全轻视这些权威——税务的权威。 这些是否没问题，我是否可以
50:48 So, can your brain be free from all this, and that freedom is not a reaction, because you understand the nature of authority, you understand the nature of tradition – that is mere following, mechanically accepting, which degenerates the brain. You see that, and therefore you put it away, it is not a reaction. If you react, then you are back again into the old pattern. 所以，你的大脑能否摆脱掉所有这些， 而那种自由并不是一种反应， 因为你了解权威的本质， 你明白了传统的本质 ——那仅仅只是一种跟从，机械化地接受， 它使得大脑退化了。 你看到了这一点，因此你将它抛弃了，这并不是一种反应。 如果你作出某种反应，那么你就再次回到了旧有的模式中。
51:38 So then one can ask, what is religion. You understand? Only then you can find out. And that implies meditation. May I use that word? Because that word has been used by every kind of guru, and the money-makers of gurus, with their power, position, they teach you. There are many schools in different parts of the world, teaching you meditation, Tibetan meditation. – oh God, it all sounds so silly, all this – Tibetan, the Buddhist, the Hindu, Zen, and your own guru invents a particular form of meditation, and you are caught in it. But you never enquire, – because you are too greedy to get something – you never enquire what is meditation. What does it mean? Not how to meditate. If you ask how to meditate, then it is very simple : do this and don't do that, sit for ten hours on your head… stand on your head, sit in a certain posture, breathe in a certain way, control your mind, thought. And who is the controller to control the thought? Have you asked that? Who is the controller when you want to control your thought in meditation, or when you are in business, or anywhere else – who is the controller? Isn't he also part of thought? Right? Isn't he? So, controller, who is also thought, controls thought. You understand the game we play? 然后，我们就可以问：什么是宗教？ 你明白了吗？只有那时你才能发现它。 而那意味着「冥想」。 我可以使用这个词吗？ 因为这个词一直在被各类古鲁 和那些攫取钱财的古鲁所使用， 凭借自己的权力和地位， 他们教导你。全世界各地 有很多学校， 它们教授你冥想，西藏冥想。 ——噢，天哪，这听起来是如此愚蠢，所有这些东西—— 西藏冥想、佛教冥想、印度教冥想、禅宗冥想， 以及你自己的古鲁发明出来的某种特殊的冥想， 而你则陷入于其中。 但你从来没有质询过它， 因为你太贪婪，想要去得到某些东西， 你从来没有去探询过什么是冥想。 冥想意味着什么？不是「如何去冥想」。 如果你问如何冥想，那么答案就很简单了： 去做这个，不要做那个，倒立坐十个小时 哦，是倒立站十个小时，保持特定的姿势坐着， 用特定的方式呼吸，控制你的头脑和思想。 那么谁是那个控制思想的控制者呢？ 你曾经问过这个问题吗？ 谁才是那个控制者？ 当你在冥想中想要控制你的思想， 或者当你在做生意或其他任何地方时 ——谁才是那个控制者？ 控制者不也是思想的一部分吗？ 对吧？他难道不是吗？ 所以控制者也是思想，他却在控制着思想。 你明白我们在玩的这个游戏了吗？
54:25 So, what is meditation? The meditation that we do is born of desire. No? We want to achieve peace of mind – I don't know whatever that may mean. We want to achieve illumination, we want to reach nirvana, we want to become something. Right? We're always… That's part of meditation – climb the ladder, ladder to heaven – which is climbing the ladder of success, same thing, not much different. The man who is born a clerk wants to become the manager; you meditate in order to become God knows what. So you meditate. So if you can put all that aside, what is meditation? To find that out let's go briefly into what is desire. 所以，什么是冥想呢？ 我们所做的冥想源自于欲望。 不是吗？我们想要达到心灵平静 ——我不知道那究竟是什么意思。 我们想要达到开悟， 我们想要达到涅槃， 我们想要成为某号人物。对吧？ 我们总是……这也是我们冥想的一部分 ——往上爬梯子，去达到天国—— 也就是攀登通往成功的阶梯， 这是同一回事，并没有太大区别。 那个生来就是当职员的人， 他想要变成经理； 而你冥想是为了变成……天知道什么东西。 因此你才会去冥想。 所以，如果你可以将这一切都抛开， 那么什么是冥想呢？ 要搞清楚这一点，让我们简要地来探讨一下什么是欲望。
56:13 What is desire? What is the source of desire? How does the desire spring from? Is desire born from the object perceived? I see a beautiful car, the seeing creates the desire. Right? Please, careful, don't agree what I'm saying. We are going to contradict all that presently, so don't be caught in a trap. Does the object create desire? I see a beautiful house and I want it. I see an extraordinarily intelligent, beautiful depth of (inaudible), and say, 'My God, I wish I had that.' So we ought to enquire very carefully into what is desire. Not suppress desire. We are not saying suppress desire, or give in to desire. Like the monks suppress desire, and the others indulge in desire. So we ought together find out for ourselves – for ourselves, not be told, and the speaker is not telling you, for God's sake, he is not telling you ! Find out what is desire. The object – a car, or a woman, or a beautiful tree, all that which you see in a lovely garden, the green lawn, the border of flowers, the scent of early morning, spring in a garden, you see all that and you say, 'My God, I wish I had a garden like that.' Don't you all know that kind of desire? Yes, sirs. So, we are not suppressing or indulging, we are enquiring into what is desire. If one can understand the nature and the structure of desire then you can deal with it. You see the car – I am taking that silly example, you can take your own particular example – you see something mechanical – a car, a good watch. Seeing, that is visual, seeing, then from that seeing, sensation – right? – from that sensation what takes place? Contact is part of sensation – right? – then – just a minute – then what takes place? Don't repeat – if you have heard this before from the speaker, don't repeat it, because then that means nothing. Repetition. I saw a parrot once, beautiful parrot, lovely plumes, it was chattering away what the master had been talking about. And that's what you generally do – repeat, repeat, repeat… So please don't repeat, then you become second-hand human beings, without dignity. So, seeing, contact, sensation. Now, what takes place after that? Go very slowly, find out. I see this very good watch a friend gave, I see this in the window. I go inside, examine it, touch it, feel it, see the weight of it, who made it – and then what happens? Then thought comes in, creates an image, and says, 'I wish I had it.' That is, seeing, contact, sensation, then thought immediately creates the image and then that very second when thought creates the image of you in the car, or you having that watch, at that second desire is born. Right? Are we clear on this matter? At least intellectually. 什么是欲望？ 欲望的源头是什么？ 欲望是如何升起的？ 欲望是来自于你所感知的对象吗？ 我看到了一辆漂亮的汽车，看到它以后，我便产生了欲望。 对吧？请你们小心，不要同意我所说的东西。 我们很快就会来反驳这些观点了， 所以不要落入于陷阱之中。 是那个物体对象制造出了欲望吗？ 我看到了一幢漂亮的房子，我渴望拥有它。 我看到了一个无比智慧的， 具有美丽深度的（不可闻的声音） 于是我说，“天哪，我希望我也能拥有这种品质。” 所以我们应该来非常仔细地探询一下什么是欲望。 不是去压抑欲望。 我们并没有说要压抑欲望，或者屈从于欲望。 就像僧侣会压抑欲望， 而其他人则会放纵欲望一样。 所以我们应该一起亲自去发现 ——是自己去发现，而不是让别人来告诉你， 讲话者并没有在告诉你任何东西， 看在上帝的份上，他并没有在告诉你什么！ 去发现什么是欲望。 欲望的对象——一辆汽车，一个女人， 或者一棵美丽的树， 或者你在一个漂亮花园里所看到的一切事物， 绿色的草坪，狭长的花坛， 花园散发出清晨的芬芳， 你看到了所有这些东西，然后你说， “天哪，我希望我也有一个这样的花园。” 你们难道会不知道这种欲望的吗？先生们，你们都知道。 所以，我们并没有在压抑欲望，也没有放纵欲望， 我们只是在探询「什么是欲望」。 如果我们可以理解欲望的本质和结构， 那么你就可以去处理它了。 你看到了一辆汽车——我又要举这个愚蠢的例子了， 你也可以举你自己特定的例子—— 你看到了某个机械化的东西——一辆汽车，一块精致的手表。 你看到了它，这是一种视觉体验，看到它， 然后从这种「看到」，这种感知之中……对吧？ 从那种感觉之中，会发生什么？ 触摸也是感觉的一部分——对吧？—— 然后——请等一下——然后发生了什么？ 不要重复我的话——如果你以前听讲话者谈过这个， 请不要重复它， 因为那样的话，它就一文不值了。那种重复。 我曾经看到过一只鹦鹉， 那是一只美丽的鹦鹉，有着美丽可爱的羽毛， 它会喋喋不休地重复主人说过的话。 而这就是你们通常做的事情——重复、重复，再重复 所以请不要再重复了。 那样的话，你就成了「二手的」人类，毫无尊严。 所以，先是看到，然后接触，然后有了感觉。 那么，在这之后又会发生什么呢？ 请你慢慢来，去发现它。 我看着这只非常精美的手表——它是一位朋友给我的，我在商店橱窗里看到了它。 于是我走进商店，我检视它，抚摸它，感觉它，掂它的分量， 去查明它是谁制作的——然后会发生什么呢？ 然后思想就会介入进来， 它会创造出一个画面，然后说，“我希望我也能拥有它。” 也就是说，看到它，接触它，感觉它， 然后思想立即制造出了那个画面， 而就在那一刻， 当思想制造出那个你坐在车里， 或者你戴着那只手表的画面时，在那一瞬间，欲望便升起了。 对吧？我们清楚这件事了吗？ 至少在思想理性上理解它。
1:02:45 Now, if you see that, can there be an interval between seeing, contact, sensation? An interval before thought makes a shape of it. You understand? Do you understand what I am talking about? Do you understand? An interval. Can you do it? It's all so rapid. So when you slow it down, like a motion picture, slow it down, then you see everything in detail. And that's desire. So extend the gap. Because you are desire, you are the very structure of thought and desire. So if you understand, if you look into the nature of thought and your reactions, you can slow the whole mechanism down, very quietly, slowly. Or you understand this instantly. That requires attention, passion to find out. 那么，当你看到了这一点时， 在看到、接触和感觉之间， 能否有一个「间隔」呢？ 在思想塑造出那个画面之前，留一个间隔。 你理解了吗？ 你明白我在说的东西吗？ 你理解吗？ 一个间隔。 你能够这样做吗？这个过程是如此的迅速。 所以，当你把这个过程慢下来后，就像把电影慢放一样， 那么你就可以看清楚所有的细节内容了。 欲望就是如此。所以请将那个「间隔」扩大。 因为你就是欲望， 你就是思想和欲望的结构。 所以，如果你理解了， 如果你探究一下思想的本质 和你的各种反应， 你就可以非常安静地、慢慢地让这整个物理过程慢下来。 或者你立刻就了解了它。 你需要注意力和热情才能发现它。
1:04:44 So, let's go back to meditation. That is, if you have understood, not verbally, if you understand the nature and the structure of desire, then we can go back and find out what is meditation. Is conscious meditation meditation? You understand my question? Is it? Obviously not. If I consciously sit down for ten minutes a day, or twenty minutes in the morning, twenty minutes in the afternoon, twenty minutes in the evening, then it becomes a relaxation, siesta, nice comfortable, enjoyable 'go to bed' – that's what is called, I won't name it, you know all that business. So what is meditation? If you consciously meditate it has a direction, a motive, a desire to achieve. Surely that is not meditation, is it? That's like a clerk becoming a manager – he is working, working, working. The two things are the same. You call that business, the other calls it religious achievement. Both are exactly the same thing. Do we see that? Gentlemen, do you see it, who meditate? Of course not. That means giving up your pet enjoyment, pet entertainment. So we are saying conscious meditation is no meditation because it is born of desire. Therefore it is born out of a desire to achieve, to become something, which is the self becoming something. The self, the 'me' becoming God. It sounds so silly. Forgive me for using that word. Then what is meditation? If it is not conscious meditation, then what is meditation? You understand? 所以，还是让我们回到冥想的问题吧。 也就是说，如果你已经理解了它，不是口头上理解。 如果你理解了欲望的本质和结构， 那么我们就可以回过头去，去看看什么是冥想了。 有意识的冥想是冥想吗？ 你理解我的问题了吗？ 它是吗？很显然不是。 如果我每天早上有意识地打坐十分钟 或二十分钟，下午再打坐二十分钟， 晚上再打坐二十分钟， 那它就成为了一种放松，一次午休， 令人舒适，令人愉快的“睡觉” ——这就是所谓的 我不会把它称为「冥想」，你们知道所有这类事情。 那么，什么是冥想呢？ 如果你有意识地去冥想， 那么它就会有一个方向，一个动机，一种想要成功的渴望。 毫无疑问，那并不是冥想，它是吗？ 那就像是一个职员想要变成经理 ——于是他工作、工作，再工作。 这两件事是一样的。 只是你把它称为事业，而另一个人把它称为宗教成就。 这两者是完全一样的东西。我们看到这一点了吗？ 先生们，你们都做过冥想，你们看到这一点了吗？ 当然没有。 那意味着放弃你们的宝贝乐趣，宝贝娱乐。 所以我们说，有意识的冥想并不是冥想。 因为它源自于欲望。 因此它源自于那种想要成就、想要成为某种人的渴望， 也就是那个「自我」要变成某个事物。 那个自我，那个“我”，他想要变成上帝。 这听起来是如此的「愚蠢」。 请原谅我使用这个词。 那么，什么是冥想呢？ 如果有意识的冥想不是冥想，那么什么是冥想？ 你理解了吗？
1:07:53 The word 'meditation' means also to ponder, to think over, and also measure – to measure. That's part of the meaning, the root meaning of that word 'meditation', both in Sanskrit, and so on. Now, can your brain stop measuring? You understand? I am this, I will be that. I am comparing myself with you, you are so beautiful, you have grace, you have brains, you have got quality, depth, you are aesthetically... wearing something extraordinary – I want that. You are measuring, which is comparison. Right? Can you stop comparing? Don't agree – stop comparing, find out what it means to live without a movement of comparison. “冥想”这个词也意味着去沉思、去考虑， 以及去度量——去衡量。 这是“冥想”这个词部分的意思，它的词根意思， 不管是在梵文中还是其他语言中。 那么，你的大脑可以停止度量吗？ 你理解了吗？我是这样的，而我要变成那样的。 我拿自己和你比较。 你是如此的美丽，你很有风度， 你很有头脑，很有素质，有深度， 你很有审美品味……穿戴着一些非凡的饰物 ——我也想变成这样。 你在度量，度量就是比较。 对吧？那么你能停止比较吗？ 不要表示同意——而是停止比较， 去发现「没有比较地活着」意味着什么。
1:09:12 So you understand? Love is not a reaction, therefore it is free – not to express what you want, that's a reaction. And freedom is part of that love. Where there is love there is intelligence, not born out of thought. Intelligence is something outside the brain – I won't go into all this, it's too complicated. Like compassion. Compassion, love, freedom is outside the brain. I know, I could go into it – there is no time. Because the brain is conditioned, it can't contain this. 所以你们已经理解了？ 爱并不是一种反应， 因此它是自由的 ——不是去表达你想要什么，那是一种反应。 而自由便是那种爱的一部分。 当有了爱，就会有智慧， 智慧并非源自于思想。 智慧是某种大脑之外的事物 ——我就不深入这一切了，它太复杂了。 它就像是慈悲（compassion）。 慈悲、爱、自由，都是大脑之外的事物。 我知道……我可以来细讲一下——但现在没时间了。 因为大脑是局限的，它无法包含这些东西。
1:10:20 So, meditation is not conscious deliberate act. There is a totally different kind of meditation which has nothing whatsoever to do with thought and desire. And that means a brain that is really, if I may use the word, empty. Empty of all the things that thought of man is made. And where there is space – because freedom means that, love means that, space, vast, limitless space – and where there is space there is silence and energy. If you are thinking about yourself all day long, which most of us are, then you have reduced the extraordinary capacity of the brain to such a small issue about yourself, therefore you have no space. And so the brain, though it has its own rhythm – not that the speaker is a specialist on brains, but he has lived a long time, studied time in himself, watched others – the brain has its own rhythm that can be left alone. But when the brain is silent, not chattering, quiet, utterly… then there is that which is not measurable by words, that which is eternal, nameless. 所以，冥想并不是一种有意识的、刻意的行为。 存在着一种截然不同的冥想， 它和思想与欲望没有任何关系。 那意味着大脑真正的 ——如果我可以使用这个词的话——大脑真正的「空了」。 它清空了所有人类思想所制造的事物。 而当空间腾出来以后 ——因为自由就意味着空间，爱就意味着空间， 那种巨大的、无限的空间—— 当有了空间，就会有寂静与能量。 如果你整天都在想着你自己的事情 ——我们大多数人都是如此， 那么你就将大脑那非凡的容量 缩减为了一个如此渺小的、关于你自己的议题， 因此你便没有了空间。 所以那个大脑，尽管它有着自己的节奏 ——讲话者并不是一个大脑专家， 但他已经活了很久，他研究了自己内在的时间，也观察了其他人—— 他发现大脑有着它自身的节奏，你可以不用去管它。 当大脑是寂静的，不再喋喋不休，它很安静，彻底地 那时就会有那个无法用语言文字度量的事物， 那个永恒的、不可名状的事物了。