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BR76T2 - 快感是一个制约因素
第二次公开讲话
英国布洛克伍德公园
1976年8月29日



0:19 May we go on talking about what we said, yesterday morning? We were saying how important it is that there should be transformation in the human consciousness. I think it is fairly obvious why it is so absolutely necessary and urgent. One can observe right throughout the world, there is great disorder – politically, religiously, economically and in our social relationship – which is society. There are wars, cruelty, every form of distortion and, apparently, no religious person or group of people, have transformed themselves, radically, and so affected the whole of human consciousness. And what we were saying, yesterday was that when there is human transformation, that is, there is a transformation in the content of your consciousness – which is you – then that very transformation affects the whole of mankind. Which, again, is fairly clear and I hope one understands this fact that where there is radical transformation, actual, not theoretical, not an ideational or a hypothetical change but actual transformation in our consciousness, in you, as a human being, then that transformation brings about quite a different atmosphere in the consciousness of the world. I think this is clear, because one can see how people – however neurotic, like Hitler, this person and that – have affected the world. 我们可以继续来讨论一下昨天早上所说的内容吗？ 我们之前说了最重要的就是 人类的意识应当有一次转变。 我认为这一点是显而易见的： 为什么这种转变是如此必要和急迫。 我们可以观察到全世界都有着巨大的混乱 ——政治上、宗教上、经济上 以及我们的社会关系——即社会上的混乱。 我们有着战争、残酷、各种形式的扭曲， 然而很显然，没有哪个宗教人士或群体 已经彻底地转变了他们自己， 从而能够影响全人类的意识。 而我们昨天说的是 当人类发生了转变， 也就是改变了 你意识的内容——也就是你—— 那么这种改变本身就会影响到全人类。 这一点同样是非常清楚的， 而我希望你们能够理解这个事实， 也就是当有了根本的转变 ——实际的改变，不是理论上、概念上或者假设性的改变， 而是我们的意识中， 你的心中，作为一个人实实在在的转变， 那么这种转变就会给这个世界的意识 带来一种完全不同的氛围。我认为这是很清楚的， 因为我们可以看到人 ——不管这个人有多么神经病，比如希特勒、这个或那个人—— 是如何影响全世界的。
3:16 So, it is necessary, if we are at all serious, if we are at all concerned with human behaviour, human condition, and the urgency of that transformation, we must examine, together, our consciousness, that is, what you are, what we are. And, apparently, very few have applied themselves to this transformation. They have talked about it, volumes have been written about it, by the psychologists, philosophers and the analysts. But, in fact, very few human beings have radically transformed themselves. They are concerned with the outer trimmings, the frills, the branches, but have not tackled the very root of our existence to find out what is totally wrong with us, why we behave like this. 所以这一点是很有必要的：如果我们真的很认真， 如果我们真的关心人类的行为、人类的状况， 以及这种转变的紧迫性， 那么我们就必须一起去检视我们的意识， 也就是去检视你真实的模样、我们真实的模样。 然而很显然，只有极少数人让自己去践行这种转变。 他们谈论它，为此写了无数的书 ——心理学家写的、哲学家写的、分析师写的。 但事实上，只有极少数人彻底地转变了他们自己。 他们关心外在的修修补补、那些边边角角、细枝末节， 但是却没有解决掉造成我们生活问题的根源 进而发现我们彻底错在了哪里，为什么我们会有这样的行为。
4:39 So, what we were saying, yesterday, if we may continue with it today, that in our consciousness, there are three principal factors: fear, with all the complications of fear – please, observe it in yourself, don’t merely listen to my words. Description is not the described. The word is not the thing. Unless one observes oneself through what is described – the description – then you can go into yourself and observe the described – the fact. So, we were saying, yesterday, there are three factors, major factors in our consciousness which is fear, pleasure, the pursuit of pleasure and great sorrow, sorrow implying grief, travail, anxiety, every form of neurotic behaviour, all that is in our consciousness. And is it possible to change that consciousness – to bring about a profound revolution in that consciousness? And if you are really concerned about it we can then share the thing, together. But if you are merely playing with words and theories, and beliefs and dogmas, and joining this group or that group, this guru or that guru, then, I’m afraid, we have very little in common with each other. So, if you’re concerned, then we were talking yesterday about fear. We said that fear is the movement of thought, movement of thought, as time. It is very simple. Don’t let’s complicate it. Time, in the sense, one is afraid of tomorrow, or one is afraid of things that have happened in the past and not wanting it repeated, again, in the future. So, thought is a movement in time. Right? And fear is part of that movement of thought. Right? 所以我们昨天说到了——如果我们今天可以继续的话， 那就是我们的意识中存在着三种主要的因素： 恐惧以及恐惧中所包含的所有复杂之处 ——请在你的内心观察一下这些，而不仅仅是听我讲话。 描述并非被描述之物。词语并不是那个东西本身。 除非我们可以透过所描述之物——即描述——来观察自己， 那时你就可以探究你自己并且观察那个被描述对象——即事实了。 所以我们昨天说的是存在着三个因素， 我们的意识中有三个主要因素：恐惧、快感 以及对快感的追求，还有巨大的悲伤， 悲伤就意味着悲痛、艰辛和焦虑， 各种形式的神经质行为，这一切都存在于我们的意识中。 那么是否可能去改变这个意识 ——为那个意识带来一次深刻的革命？ 如果你真的关心这个问题的话， 那么我们就可以一起来分担。 但是如果你只是在玩弄一些词句和理论、 信仰和教条，加入这个团体或那个团体， 找这个古鲁或那个古鲁的话， 那么恐怕我们彼此之间就没有多少共识了。 所以，如果你很关心，那么昨天我们已经讨论了恐惧。 我们说恐惧就是思想的运动， 思想的运动就是时间。 这很简单，我们不要把它复杂化了。 时间在这里的含义就是，我们害怕明天， 或者我们害怕那些以前发生过的事情， 不想让它在未来再次发生。 因此，思想就是一种时间中的运动。 不是吗？ 而恐惧就是思想运动的一部分。 对吗？
8:06 Please, look at it. We are communicating with each other. Communication implies sharing not only the verbal meaning but the actual substance of the word – the significance of the word – the depth of the word. So, we are, together, exploring. We are not telling you what to do, because we are used to this habit of following others, therefore, we establish an authority and then accept that authority because, in ourselves, we are disorderly and out of that disorder, we create an authority who we hope will help us to get out of our confusion. On the contrary, we are saying, in the matters of the mind, psyche, in the matters of spiritual things – if I may use that word ‘spiritual,’ it rather stinks, but doesn’t matter, we’ll use that word – there is no authority, there’s no guru, though this country is inundated and the Western world – by the gurus, from India. So, we are saying, communication means sharing, thinking together, observing together – together, not the speaker says something, you accept it or deny it, but sharing, actually together, what we are observing, in ourselves. 拜托了，请看一下。我们正在彼此沟通。 沟通意味着不仅仅分享言语的含义， 而且分享那些词句真正的实质 ——那些词句的意义和深度。 所以我们是在一起探索着。 我们不是在告诉你该怎么做， 因为我们已经习惯于去追随别人， 于是我们建立起某种权威然后接受那种权威， 因为我们的内心是失序的， 由于这种失序，我们创造了权威， 希望他可以帮助我们脱离混乱。 然而恰恰相反，我们说，在心灵、心理的领域， 在灵性的领域——如果我可以使用“灵性”这个词的话， 这个词着实令人讨厌，但是没关系，我们还是会用这个词—— 在这些领域是没有权威、没有古鲁的， 虽然这个国家泛滥着古鲁和权威，而西方世界 也泛滥着那些来自印度的古鲁。 所以我们说，沟通就意味着分享， 一起去思考，一起去观察 ——是一起，不是讲者说些话，你们接受或者否定， 而是真正地一起分享我们从自己内心观察到的事。
10:25 So, we’ve said, thought is a movement in time, as measure and that fear is the movement of thought. When there is no movement of thought, there is no fear. We went into it, yesterday, fairly deeply, and perhaps I can go into it very, very briefly now, again, which is, fear – the root of fear, not the various expressions of fear, various objects of fear, but the root of fear, which is so destructive, which brings about such darkness, paralysis of the mind – that fear, does it come about through the word ‘fear’ or is it independent of the word? Please, observe, examine your fear in that way, as we are describing. Does fear exist without the word or does the word ‘fear’ create fear? That’s one problem. Then, how do you observe fear? When you say, ‘I know I’m afraid,’ how do you know? Is your knowledge based on past experiences of fear? So, you are looking at the fresh fear with the eyes of the past and, therefore, giving to that new fear, strength. You’ve understood? That is, I’m afraid of something I have done, or something I might do, and that thing, I have named it as ‘fear.’ When I have named it, I have recognised it. And the recognition of it only strengthens the fact of fear. Now, is it possible to be aware of that fear, the new expression of fear, and not name it, and observe it? You’ve understood? 所以我们已经说了，思想是一种时间中的运动——时间就是度量， 而恐惧就是思想的运动。 当没有了思想的运动，就不会有恐惧。 昨天我们已经非常深入地探究了这一点， 所以现在我也许可以非常简要地再来讨论一下 恐惧——恐惧的根源， 不是恐惧的各种表现，不是恐惧的不同对象， 而是恐惧的源头——它是如此具有破坏性， 它带来了无尽的黑暗、心灵的麻痹 ——那种恐惧，是不是由“恐惧”这个词产生的， 还是说它是独立于词语之外的？ 当我们描述时，请以这种方式去观察和检视你的恐惧。 恐惧是脱离于词语而存在的吗， 还是“恐惧”这个词造成了恐惧？这是一个问题。 接下来的问题就是，你是如何观察恐惧的？ 当你说“我知道自己很害怕”，你是如何知道的？ 你的认识是否基于过去恐惧的经验？ 所以你是用过去的眼睛在看新的恐惧， 从而给新的恐惧注入了力量。 你明白了吗？ 也就是，我害怕我做过的事，或者我以后可能会做的事， 而我把它命名为“恐惧”。 当我命名了它时，我就已经识别了它。 而对它的识别只会加强恐惧这个事实。 那么，是否可能觉察到这种恐惧，恐惧的全新表现， 不去命名它，而是去观察它？你明白了吗？
13:41 Is this clear? May we go on, from there? That is, to look at the new or the fresh form of sensation which we call ‘fear’ without categorising it, without putting it into a frame and, thereby, giving it vitality. So, is it possible to observe that fear without naming, without trying to suppress, analyse, escape from it, just to observe it? And you cannot observe it if you’ve put it in a frame, because we’ve already captured it and held it. So, what then becomes important is how you observe your fear, how you look at it. Do you look at it as an entity separate from fear? You understand this? That is, do you say, ‘Fear is different from me’ – or, the fact is, fear is you? Right? Please, this is very important to understand because on this whole thing depends our investigation: how you observe. Do you observe as a separate entity – the observer – and look at that fear, which is the observed, something different, something separated from you? If it is separated from you then there is a gap, there’s an interval. Then, you try to suppress it, you try to control it, you try to run away from it, analyse it – and so there’s constant battle going on. Where there is division, there must be conflict, like in nationalities, in every class difference, and so on. Wherever there is division between the Catholic, Protestant, Hindu, Muslim – whatever it is – there must be conflict, struggle, pain. 这点清楚了吗？我们可以从这里继续讲吗？ 那就是，去看那份全新的 或者新鲜的我们称之为“恐惧”的感觉形式， 不要把它分类，不要把它置于某个框架中 进而赋予它活力。 所以，是否可能去观察那份恐惧而没有命名， 不试图去压抑、分析和逃避它，而只是去观察它？ 如果你把它置于某个框架中，你就无法观察它了， 因为那时我们已经捕获并且固定了它。 所以接下来很重要的就是你是如何观察你的恐惧的， 你是如何去看它的。 你是作为一个与恐惧分开的实体在看恐惧吗？ 你明白这点吗？ 那就是，你是不是说，“恐惧与我是不同的”， 还是说事实上，恐惧就是你，对吗？ 请注意，理解这一点是非常重要的， 因为我们的探究取决于这整件事情： 你是如何观察的。 你是不是作为一个分离的实体——作为观察者——在观察、 在看那个恐惧——也就是被观察物， 把它作为某种与你不同的与你分离的事物？ 如果它与你是分离的，那么就会存在一道鸿沟， 存在一种间隔。 那时你就会试图去压抑它、控制它， 你试图去逃离它、分析它， 由此就会有持续不断的斗争。 有了区分，就必然会有冲突， 就像国与国之间，不同的阶级之间，等等。 无论哪里有了区分——天主教徒和新教徒， 印度教徒和穆斯林，无论什么区分—— 就必然会有冲突、斗争和痛苦。
16:50 So, one has to find out, very carefully, why this division exists. Is it an illusion or is it an actuality? Like anger, anger is not separate from you – when you say, ‘I’m angry,’ you are anger, it’s part of you. But when you are afraid, it’s not part of you. You say, ‘I’m going to do something about it.’ So, you have created a division, and hence, conflict. Whereas, when you observe fear, that fear is you, part of you, so the observer is the past. Please, understand this, very deeply. The observer is the past. He has accumulated a great deal of knowledge, experience and with that memory, he looks. So, the past meets the present and says, ‘I am different from the present,’ whereas, the observer is the observed. Right? Please, get this. The thinker is the thought. There is no thinker without thought. The experiencer is the experience. Right? 所以我们必须非常仔细地搞清楚为什么会存在这种区分。 它是一种错觉，还是一个事实？ 比如愤怒， 愤怒和你并不是分离的——当你说“我很愤怒”的时候， 你就是愤怒，它就是你的一部分。 然而当你害怕的时候，它却不是你的一部分。 你说，“我要对它采取行动”。 所以，你造成了一种区分，由此便带来了冲突。 然而，当你观察恐惧时，恐惧就是你，是你的一部分， 所以观察者就是过去。 请非常深刻地理解这一点。 观察者就是过去。 他积累了大量的知识和经验， 带着这些记忆去看。 所以，过去遭遇了现在， 它说，“我和现在是不同的”， 然而，观察者就是被观之物。对吗？ 请明白这一点。 思想者就是思想。不存在脱离思想的思想者。 经验者就是经验，不是吗？
18:41 Let’s look into it a little bit more. That is, when you experience something, you must recognise it, otherwise, it’s not an experience. Right? So, recognition means you’ve already known it, so, it’s nothing new. So, the experiencer is the experience. Like the analyser, when you go to an analyst or the analyser, when you analyse yourself – the analyser is the analysed. Right? See this, clearly. For God’s… Understand? If you once understand this basic principle then, we can go much further. Which is, you eliminate conflict, altogether – inwardly, as well as outwardly. Right? So, when you observe fear, are you observing it as a separate person and fear is not part of you and, therefore, you are in conflict with it? But when the thinker is the thought, the observer is the observed, what takes place? You understand my question, now? You have eliminated conflict, altogether. Therefore, you have the energy, the attention to give to that fact – which you call ‘fear.’ It’s only when you are not attentive, fear continues. Right. Is this somewhat clear? 让我们再进一步探究一下。 也就是，当你经验到了什么，你必然会认出它， 否则它就不是一种经验了。对吗？ 所以识别的过程表明了你已经认识它了， 因此并没有什么新东西。 所以经验者就是经验。 就像分析者，当你去找某个分析师或分析家时， 当你分析你自己时——那个分析者就是被分析者。 对吗？清楚地看到这一点。看在老天的面上……你明白了吗？ 一旦你明白了这个基本原则， 那么我们就可以进一步深入下去了。 也就是，你彻底消除了冲突 ——既包括内在的也包括外在的冲突，对吗？ 所以，当你观察恐惧时， 你是否作为一个分离的个体在观察它，恐惧并不是你的一部分， 因此你和它处于冲突之中？ 然而当思想者就是思想，观察者就是被观之物时， 那会发生什么？你现在明白我的问题了吗？ 你消除了冲突，完全消除了。 由此你就能够将你的能量和注意力倾注在那个事实 ——也就是你称为“恐惧”的东西上了。 只有当你没有全然关注时，恐惧才会持续下去。 对吗？有没有清楚一些了？
20:51 So, this is what we were saying, yesterday – it took an hour and a quarter – we’re trying to make a résumé of it, in a few minutes. 所以这就是我们昨天说到的 ——昨天花了一小时十五分钟—— 现在我们试着花几分钟再来简要地回顾一下。
21:03 So, we must go on with another factor, which is as we said, in human consciousness which is so limited, so conditioned by these three factors: fear, pleasure, sorrow – it is limited by that and the content of consciousness is consciousness, isn’t it? The house is what is inside. So, our consciousness has these three main factors and unless these main factors are understood and gone beyond, our consciousness is limited, is conditioned by these three factors and, therefore, there can be no radical transformation. We are concerned with the radical transformation, not trimming the outward edges of life, but the deep problems which confront man, and to change them, radically. So, now we’re going to talk about pleasure, which is one of the greatest factors in our life. We’re not saying it’s right or wrong, it’s good or bad, we are looking at it, we are exploring the content of pleasure, why human beings, right throughout the world, have pursued pleasure in different forms: pleasure through religion – essentially, when you seek what you call ‘God,’ it is, ultimately, pleasure. Pleasure in multiple forms – sexual pleasure, pleasure of possession, pleasure of attachment, in which is involved fear – but we’ll go into it, presently – pleasure in achievement, in success, pleasure in arrogance, pleasure in having a tremendous reputation. So, there are these extraordinary forms of complicated pleasure. Why do human beings pursue this? It’s not only in the modern age but also, from the ancient of times, this has been one of the major factors. And religion, throughout the world, has said – organised religion, which is based on authority, belief, superstition and all the rest of it – organised religions have said, ‘You must eliminate pleasure, which is desire, because,’ they said, ‘if you are seeking pleasure you cannot find God, or you cannot serve God.’ So, we are saying, let us explore it, not deny it or accept it, nor say, ‘What is wrong with it, why shouldn’t I seek pleasure?’ but we are trying to explore the whole structure and the nature of pleasure – if you are willing. If pleasure is all important to you, then don’t examine it, because it’s going to destroy a lot of things. As we said, yesterday also, to understand pleasure, deeply, what is its significance, what is its worth, we must examine, very closely, what is thinking, because part of pleasure is thinking, imagining, making pictures, making images. You understand? So, we must go into the question, very deeply, if you want to, into the problem or into the question of what is thinking. 然后，我们必须再接着讲另一个因素， 就如我们说过的，人类的意识是如此的有限， 如此深重地受制于这三个因素：恐惧、快感、悲伤 ——人类的意识被它们所限， 而意识的内容就是意识，不是吗？ 房子就在于房子里面的那些东西。 因此，我们的意识中含有这三个主要因素， 除非我们了解并超越了这几个主要的因素， 否则我们的意识仍然会被这三个因素所限制和制约， 所以就不可能有根本的转变。 而我们关心的是根本的改变， 不是修剪一下生活外在的边边角角， 而是去处理人类所面临的那些深层问题， 并且从根本上改变它们。 所以现在我们来谈一下快感， 它是我们生活中最重要的因素之一。 我们没有说它正确还是错误，它是好的还是坏的， 我们在观察它，我们在探索快感的内容， 为什么全世界的人， 都在追求着各种形式的快感： 宗教的快感 ——本质上而言，当你在寻找你所谓的“上帝”时， 它最终来讲就是一种快感。 快感有很多形式——性快感、占有的快感、 依恋的快感，其中就包含了恐惧 ——但这个我们过会儿再讲—— 还有成就、成功所带来的快感，傲慢自大的快感， 声名显赫的快感。 所以，存在着各种形式奇特的复杂快感。 为什么人类要追求这些快感？ 追求快感不只存在于现代，而是从古代开始， 快感一直就是最主要的因素之一。 而全世界的宗教都说 ——那些建立在权威、信仰、 迷信，等等这一切之上的组织化的宗教—— 这些组织化的宗教都说过，“你必须要消灭快感， 也就是消灭欲望， 因为”，他们说，“如果你在寻求快感， 你就无法找到上帝，或者你就无法服务上帝。” 所以我们说，让我们来探究它， 不是否定或接受它，也不说，“追求快感有什么错， 为什么我不应该寻求快感？” 而是我们试着去探究快感的整个结构和它的本质 ——如果你愿意的话。 但如果快感对你而言无比重要，那就不要去检视它了， 因为这样做会毁掉很多东西。 就如我们昨天说过的，要深刻地了解快感， 了解它的意义和它的价值， 我们就必须非常密切地去检视什么是思考， 因为快感中有一部分就来自于思考、想象， 制造画面、制造意象。你明白吗？ 所以，我们必须非常深入地探究这个问题——如果你愿意的话—— 去探究这个难题、这个问题：什么是思考。
26:11 As we said, also, yesterday, this is part of meditation, the investigation or the examination of fear, the examination and the understanding of pleasure and the ending of sorrow, is part of meditation. Not the repetition of some mantra, sitting in a corner and going off into some kind of nonsensical visions, but this is the foundation – please, see this – this is the foundation of meditation. If you are not deeply established in this foundation, your meditation is bound to lead to illusion – meaningless. So, we’re going to, now, together, examine what is thinking. Because all our structure all our action, all our beliefs, all our religions – though they say it’s revelation – all the rest of it, is essentially based on thought. Right? You cannot possibly deny that. So, we are going to look into, first, before we examine what is pleasure we must first look at what is thinking. Please don’t accept what I am saying, what the speaker is saying, look at your own movement of thinking. What is thinking – not thinking about something, but thinking itself, per se. What is thinking? 就如我们昨天所说的，这就是冥想的一部分， 去探究或检视恐惧， 去检视和了解快感， 并且结束悲伤——这些都是冥想的一部分。 不是重复某些咒语，坐在某个角落里， 然后看到某些荒谬的景象， 而是这才是基础所在——请看到这一点—— 这才是冥想的基础。 如果你没有深深扎根在这个基础之中， 那么你的冥想就注定会导致幻想——那将毫无意义。 所以现在，我们将一起来检视什么是思考。 因为我们所有的结构、所有的行动、所有的信仰、 所有的宗教——虽然他们说那是启示——等等这些， 本质上都是建立在思想上的。 不是吗？这是你无法否认的。 所以在我们检视什么是快感之前，我们首先来看一下， 我们必须首先看一下什么是思考。 请不要接受我所说的东西，不要接受讲者所说的话， 而是看一下你自己思想的活动。 什么是思考，不是去考虑某个东西， 而是思考本身是什么，什么是思考？
28:19 Is there a thinking without word, without a symbol, without a picture, without an image? You understand? Have you ever thought without a word or is word related to thinking? And if word is related to thinking, then word becomes tremendously important, which it has in our life. When you mention the word ‘God,’ you, somehow – some extraordinary transformation takes place. And when you also say, ‘There is no God, God is dead,’ it stirs you. So, we are slave to words. ‘I’m an Englishman’ – immediately, there’s a certain sense of importance, or a Hindu – whatever it is. So, thinking, as we said, is a movement of measure which is time, from the past, through the present, modified to the future. That’s the whole movement of thought. Thinking then is born out of experience, knowledge as memory, which is stored up in the brain, which is obvious. So, please, this is very important because we’re going to discuss, presently, what is death. So, you must understand this, very deeply, that thought is a movement. Movement means time – from here to there, what has been to what should be – and so on and so on – the ideal and the actual. All this is a movement of time, which is thought. Thought is stored up in the brain, in the cells – I’m not an expert, I’ve just watched myself. 思考能否不带着词语、符号、 画面和意象？你明白吗？ 你是否曾经不带词语地思考过， 还是说词语是和思考联系在一起的？ 如果词语和思考是联系在一起的， 那么词语就会变得异常重要，在我们的生活中也确实如此。 当你提到“上帝”这个词，不知道怎么回事， 就会产生某种奇特的变化。 同样当你说，“不存在上帝，上帝已死”时，它也会搅动你。 所以我们是词语的奴隶。 “我是一个英国人”， 这句话立即就会产生某种自我重要感， 或者你说“我是个印度人”，无论什么人。 所以思考，如我们所说， 是一种度量的运动，也就是时间， 从过去经由现在，修正一下进入到未来。 这就是思想的全部运动。 因此思考是诞生于作为记忆的经验与知识的， 而记忆储存在大脑中，这是显而易见的。 所以请注意，这非常重要， 因为我们马上就会来讨论什么是死亡。 所以你必须非常深刻地理解这一点， 那就是思想是一种运动。 而运动就意味着时间 ——从这里到那里，从以前的样子变成应该的样子， 等等等等——也就是理想与现实。 所有这一切都是时间的运动——也就是思想。 思想储存在大脑中，储存在脑细胞中 ——我不是这方面的专家，我只是观察了我自己。
31:15 Now, here arises a very interesting problem, if we can go into it, which is: can time have a stop? Not the chronological time, when you catch a train and bus – don’t confuse it, then you will lose your bus. We are saying, or asking, can time have a stop? Can the movement of thought come to an end? That is, it can come to an end. I’II show it if you would go into it. The past which is all your memories, experiences, remembrances, traditions, all the rest of it – the past, in which we live, of which we are – that movement meets the present, and ends there. What we do is, meet the present, have it modified and move on, so give continuity, all the time. You’ve understood this? I’ve a problem – sexual, the whatever problem be. I think about it, meet it and end it. So, this is part of meditation which we’ll discuss when we talk about meditation because it’s very important to find out if psychological time has an end. Because that which ends, only then something new can take place, not if there is constant continuity. Then, it’s merely mechanical. I won’t go into that, now, because we’ll come to it, later. 现在，这里出现了一个很有趣的问题，如果我们可以深入下去的话， 那就是：时间能够停止吗？ 不是年月日顺序那种时间——你什么时候赶火车或巴士， 不要弄混淆，否则你就会错过你那班巴士。 我们说的，或者在问的是：时间能够停止吗？ 思想的运动可以结束吗？ 也就是说，它是可以结束的。如果你愿意探究，我会告诉你的。 过去就是你所有的记忆、经验、 回忆、传统，等等这一切， 我们生活在过去，我们属于过去， 那种过去的运动遭遇了当下，然后就在那里结束。 而我们做的是，让过去遭遇当下，对它加以修正，然后再继续前进， 于是一直都在延续着它。这点你明白了吗？ 我有一个问题——性方面的，或者无论什么问题。 我思考这个问题，面对它然后结束它。 因此，这就是冥想的一部分。 当我们谈到冥想的时候，我们再讨论这个问题， 因为弄清心理上的时间能否结束是非常重要的。 因为只有当某个东西结束了，新事物才会发生， 而不是当它不断延续的时候。 那时它就只是机械化的。 我现在就不深入下去了，因为我们过会儿还会谈到它。
33:57 So, thought, we said, is a movement of time and measure and it is stored in the brain. That is our process of thinking. So, thought is that. Now, what is pleasure? What is the difference between pleasure, enjoyment, joy and there are, at rare moments in human life, ecstasy? Not hysteria, but ecstasy. So, there are these factors: ecstasy, joy, enjoyment and pleasure. Four different factors in this so-called pleasure. What is pleasure? Is there pleasure at the moment, at the second, or is pleasure after? You’re following all this? Please, do go into this with me, a little bit. You aren’t tired, I hope, this morning, are you? No – good. We’re asking, is pleasure at this second or is it after? You may hear but there’re lots of people over there I’m glad you have had patience. 所以我们说思想是时间和度量的活动， 它是储存在大脑中的。 这就是我们思考的过程。所以思想就是如此。 那么，什么是快感呢？ 快感、欢乐和喜悦有什么区别， 还有那种在生活中罕见的时刻所出现的狂喜？ 不是歇斯底里，而是狂喜。 所以存在着这些元素：狂喜、喜悦、欢乐和快感。 在所谓的“快感”中就包含了这四个不同的元素。 那么什么是快感？ 在那一刻，在那一秒存在快感吗？还是说快感是之后才出现的？ 你明白这些吗？ 拜托，请真的和我一起来稍微探究一下。 我希望今天上午你们没有太累，你们累吗？ 不累？很好。 我们问，快感是在那一秒出现的，还是说它是之后才出现的？ 你也许能听到我讲话，但后面还有好多人听不清楚， 我很高兴你们能有耐心听我讲。
36:34 We were talking about pleasure. And it’s very important to understand, I think, what great part it plays in our lives, and we have accepted it as a natural thing and never really examined it, very deeply. We were saying that thought is a movement in time and measure. And we are asking what is, actually, pleasure? Is there that awareness of that sentiment or that feeling, at the actual moment of experience, of perception, of observation, or does it come a second after? You understand my question? If it comes a second after, then it’s the movement of thought. But at the actual second of seeing some marvellous beauty – the sunset, a lovely tree in a field or a beautiful face – at that moment of perception, there is no pleasure, there is only perception. But, a few seconds later, memory begins to operate. That is, thought says, ‘I must have more of it.’ So, at the moment, there is no recording. Please, this is very important to understand. At the moment of any action which we consider pleasurable, at that second, there is no registration in the mind… in the brain, at all. The registration takes place when thought says, ‘I must have more.’ Haven’t you observed this in yourself? So, it is only when thought takes over, then the registration process in the brain takes place. Right? And so, thought then pursues it – in image, in desire, in image and so on. So, at the moment of actual incident, actual happening, the brain is not registering, at all. 我们之前谈到了快感。 而我认为了解这一点是很重要的： 快感在我们生活中占据了多么大的部分， 我们已经接受了快感是很自然的东西， 从没有真正地、非常深刻地检视过它。 我们说了，思想是时间和度量中的运动。 而我们问，快感究竟是什么？ 在那一刻你会意识到那种情绪或感受吗 ——就在体验、感觉和观察的那一刻—— 还是说快感是一秒之后才出现的？ 你明白我的问题吗？ 如果它是一秒之后才出现的，那么它就是思想的活动。 然而，在看到某种非凡美景的那个实实在在的瞬间 ——看到日落，看到旷野中美丽的树或者一张美丽的脸庞， 在看到它的那一刻是没有快感的， 存在的只有感知。 然而几秒钟以后，记忆就开始运作起来了。 那就是，思想说，“我必须拥有更多”。 所以在那个时刻，是不存在记录的。 请注意，了解这一点非常重要。 我们觉得愉快的任何行动在发生的那一刻， 在那一秒，是没有记录在心中 或者大脑中的。 记录发生于思想说，“我必须要有更多快感”的时候。 你难道没有在你内心观察到这一点吗？ 所以，只有当思想接管时， 大脑中记录的过程才会开始。 不是吗？ 于是思想会去追逐它——在想象中、在欲望中、 在意象中等等。 所以，在真实事件实际发生的那一刻， 大脑并没有任何的记录。
40:03 This is very important to understand because the function of the brain is to register, and it wants to register because in that registration there’s security. Right? And the brain can only operate perfectly, when it is secure, either in neurotic action or a neurotic belief, there, in that, there is security. So, registration takes place in order to be secure or continue the pleasure of that incident. So, pleasure is non-existent at the moment of action, at the moment of perception, it only takes place after. So, can there be no registration after, only perception and not a continuity of that which you call ‘pleasure’? Have you understood what I’m saying? Is this somewhat clear? Wait a minute. You see a mountain, snow-capped, marvellous sight, dignity, stability, endurance – an extraordinary thing to observe. Then the very dignity and the beauty and the majesty of that mountain absorbs all your thought. It’s so great you are absorbed in it. But, a second later, registration takes place – how marvellous that was! The registration and the expression in words, ‘How marvellous it is,’ is the movement of thought. So, pleasure is the continuity of that which has happened. This is very simple. Sexually, in observation, it is always after. 了解这一点非常重要， 因为大脑的功能就是去记录， 而它之所以要去记录是因为在那种记录中 有安全感。不是吗？ 而大脑只有在感到安全的时候才能够完美地运行， 不管是在神经质的行动中，还是在神经质的信仰中， 在那之中都有着安全感。 因此记录之所以发生，是为了获得安全感， 或者延续那件事的快感。 因此，快感在行动的那一刻， 在感知的那一刻是不存在的，它是之后才发生的。 所以，能否在之后没有任何记录， 只有那种感知， 而不去延续你所谓的“快感”？ 你明白我说的意思吗？ 有没有多少清楚一些了？等一下。 你看到了一座高山，白雪皑皑，景色无比美丽， 庄严、稳固、持久——你看到了一个非凡之物。 然后那座山的庄严、美丽和雄伟 吸引了你所有的注意。 它是如此宏伟以至于你全神贯注于它。 然而一秒之后，记录就开始了 ——“它是多么的不可思议啊！” 记录以及语言的表达，“它是多么不可思议”， 就是思想的运动。 所以，快感就是曾经发生过的事物的延续。 这很简单。 性快感，你观察一下，就会发现它总是之后产生的。
42:49 Now, we are saying, can there be an observation only, and not the movement of thought interfering with that observation? Have you tried this ever in your life? To see something beautiful, observe it and then end it there, not let thought take over and pursue it, through image, through desire and all the rest of it? So, in order to understand the full meaning of pleasure, one has to examine not only thought but also of desire. One must understand desire. Again, religions have said, ‘Wipe out desire, control desire, be without desire.’ I don’t know if you have been to a monastery, watched the priests, talked to them, and you will see this fear of desire because desire must be expressed, otherwise, it becomes a burning flame, inside. So, one must understand what is desire. 而现在我们说，能否只有观察， 而没有思想的活动干扰那种观察？ 你是否曾经在生活中尝试过这么做？ 看到某个美丽的东西，观察它然后就在那儿结束， 不让思想来接管然后追求它 ——通过意象、通过欲望等等这些东西来追求它。 因此，为了理解快感的全部含义， 我们必须不仅检视思想，也要检视欲望。 我们必须了解欲望。 同样的，各个宗教都说过，“消灭欲望，控制欲望， 要无欲无求”。 我不知道你是否曾经去过修道院， 看看那里的牧师，和他们聊聊， 然后你就会发现对欲望的这种恐惧， 因为欲望必须要加以表达， 否则的话，它就会变成内心一团熊熊燃烧的火焰。 所以我们必须了解什么是欲望。
44:32 What is desire? When you are asked that question, what‘s your inward response to that question – what is desire? Probably, you’ve never even asked it. If you ask it, what is it? It’s obviously sensation, the beginning of it, sensation: seeing something beautiful, a dress, a car, a woman, man, whatever it is – see, perception, then contact, sensation, then thought comes. That is, sensation, plus thought equals desire. Desire then creates the image. Right? This is simple. Sensation, thought, desire and the image that desire creates. I used to know a chap who used to put aside a piece of sugar for the flies, while he was eating. 什么是欲望呢？ 当有人问了你这个问题， 你内心对这个问题的反应是什么 ——什么是欲望？ 也许你从没问过这个问题。 如果你问一下的话，那么它是什么呢？ 它很显然是感官感觉，它是从感官感觉开始的： 看到了某个美丽的东西，一件衣服、一辆汽车、一个女人或者男人， 无论是什么东西——看到了它，感觉到了它， 然后是接触，有了感官感觉， 接着思想进来了。 也就是说，感官感觉加上思想就等于欲望。 然后欲望会制造出意象。对吗？ 这很简单。 感觉、思想、欲望，以及欲望造出的意象。 我曾经认识一个小伙子， 吃东西的时候，他习惯在边上放一块糖 来喂那些苍蝇。
46:31 So, thought is the response of memory and if there was no memory, there would be disorder. Right? Of course. Memory is necessary to function in daily life: technologically, educationally, reading, learning a language, driving a car, and so on and so on. Memory and the remembrance stored up in the brain, is necessary, but the disorder comes when there is no order in the structure of memory. I’m getting on to something new! 所以思想就是记忆的反应， 而如果没有了记忆，就会出现混乱。 不是吗？这是毫无疑问的。 在日常生活中，必需要有记忆来运作： 不管是技术上、教育上，还是阅读，学习一门语言， 驾驶汽车，等等等等。 储存在大脑中的记忆与回忆是必不可少的， 但混乱之所以出现，是因为记忆的结构 失去了秩序。 我正在转到一个新的话题上！
47:35 That is, one recognises memory is necessary as knowledge – learning a language, and so on – but memory becomes disorder, psychologically, because memory is mechanical. Right? So, our relationship with another, if it is mechanical which is memory – then there is no relationship. I wonder if you see this. Then, therefore, there is no order in relationship. Right? So, one must be aware of this disorder and order. Disorder takes place in relationship when memory operates. I wonder if you get the point of this. You are my wife, or my husband. We have lived together – sex, annoyance, jealousy, antagonism, irritation, nagging, possession and all the strain of relationship. That is disorder. Right? Please see, that is disorder because we are operating on memory and, therefore, memory which is mechanical in relationship, in human relationship, becomes disorder. Ah, captured it? Have you got it? That is, memory is essential at a certain level, in a certain area, but in human relationship when there is the operation of memory, then that brings disorder. 也就是，我们认识到记忆作为知识是必需的 ——比如学习语言之类—— 然而在心理上，记忆却会成为一种混乱， 因为记忆是机械化的。对吗？ 所以我们与他人的关系， 如果是机械化的、基于记忆的，那么关系就不存在了。 我不知道你是否看到了这点。 而那时的关系中也将不会有秩序。 对吗？ 所以我们必须意识到这种混乱与秩序。 当记忆在关系中运作时，就会产生混乱。 我不知道你有没有领会到这其中的要点。 你是我的妻子或者我的丈夫。 我们生活在一起，这其中有性关系、烦恼、嫉妒、 敌对、生气、挑剔、占有， 以及关系中的所有那些紧张。 这就是混乱。 对吗？请看到这一点，这就是混乱， 因为我们是根据记忆运作的， 因此，人类关系中机械化的记忆 变成了混乱。 啊，领会了吗？你明白了吗？ 也就是，记忆在某些层面上，在某些领域中是必不可少的， 然而在人类关系中，当有了记忆的运作， 就会带来混乱。
50:14 Look at it a little more closely. That is, in our relationship with each other, we create images of each other and the relationship is between these two images. These images are mechanical. They are put together by thought as remembrance – you did this yesterday, I told you that, etc., etc. – memory, which is mechanical. So, when in relationship, in human relationship, mechanistic action takes place, there is bound to be disorder, and that’s why there’s such strain in our relationship with each other. Right? 请更密切地观察一下。 也就是在我们彼此之间的关系中， 我们制造出了关于对方的形象， 而我们的关系就发生在那两个形象之间。 这些形象是机械化的。 它们是由思想拼凑起来的，成为了一种记忆 ——你昨天做过这个，我告诉过你那个，等等—— 这种机械化的记忆。 所以在关系中，在人际关系中， 当产生了机械化的行动，那就必然会有混乱， 这就是为什么我们彼此间的关系会如此紧张的原因。 对吗？
51:22 So, order is necessary for the brain to function properly, efficiently. When there is order, the brain is at rest, it hasn’t to work to bring about order. Right? That’s what takes place when we are sleeping – memory tries to assert order. When there is so much disorder around us, in ourselves, there is some part of the brain which says, ‘For God’s sake, let me put some order in all this mess.’ So, it puts order in the mechanical activity of life: going to the office, working, all that, or the factory, and so on. But it tries to bring order, also, in our relationship by creating an image of you, of her, and hopes, thereby, to have an orderly life, which is mechanistic. I wonder if you see this, clearly? Therefore, there’s always struggle between man and woman. That is, in all relationships, not only with man and woman, in all relationships. When we reduce relationship into a mechanical process, there is bound to be disorder. Right? This is a fact. Now, to observe the fact. Right? How do you observe the fact? Is the fact different from you? So, you are the fact. So, you are the image. You may have a dozen images – when you go to the office, you have an image there, when you’re working in a factory, you have an image there, when you’re a secretary, you have an image there – and so on and on in your relationships – we have dozens of images, masks. And so, these images are perpetually creating disorder. I’m a Catholic, you’re a Protestant. Disorder – which is an image, put together by thought, thought which has been conditioned, educated to be a Catholic – as a Protestant, or a non-believer, as a Communist, and so on. 所以要大脑合理地、高效地运作，秩序是必需的。 当有了秩序，大脑就可以放松了， 它不用再努力工作去建立秩序。 对吗？那就是我们睡觉时所发生的事 ——记忆在试图维护秩序。 当我们的周围，我们的心中有着如此多的混乱时， 大脑的某一部分说， “看在上帝的份上，让我给这一团混乱带来点秩序吧”。 于是，它为生活中机械化的活动建立起秩序： 去办公室、去工厂上班等等。 然而它也试图在我们的关系中带来秩序， 通过制造出一个你的形象或者她的形象， 希望可以借此带来有秩序的生活——那种机械化的生活。 我不知道你是否清楚地看到了这点？ 因此，男人和女人之间总是存在着斗争。 也就是说，在所有的关系中——不只是男女关系—— 在所有的关系中。 当我们让关系沦为一种机械化的过程时， 那就注定会有混乱。 对吗？这是一个事实。 现在，观察这个事实。 好吗？你是如何观察事实的？ 那个事实与你是不同的吗？所以，你就是那个事实。 因此，你就是那个形象。 你也许有着一打的形象， 你去办公室的时候，你有一个形象； 你在工厂工作时，你有一个形象； 你是一位秘书时，你也有一个形象； 等等等等，在关系中， 我们有着许多的形象、面具。 因此，这些形象永远在制造混乱。 我是一个天主教徒，你是一个新教徒。 混乱就是指由思想所拼凑起来的形象， 思想一直被局限着、教育着说自己是天主教徒、 新教徒或者无信仰者——一个共产主义者，等等。
54:07 So, there must be order right through life in our relationships, therefore, one must understand the process of desire. See how complex it all is – but it’s very simple, if you once grasp the root of it. There is the disorder of mechanistic relationship and order in mechanical processes of life and, therefore, one has to understand desire. Desire is, we said, sensation plus thought is desire – with its images. And pleasure is the movement of thought, unaware of the whole structure of pleasure. Where there is pleasure, there must be fear. I wonder if you get this. Isn’t it? It’s two sides of the same coin. If you pursue pleasure, you are also pursuing fear. Right? Do you see? No? Oh, my God! 因此，在我们的整个生活中，我们的关系里必须要有秩序， 所以我们必须了解欲望的运作过程。 看看这一切是多么的复杂， 然而一旦你抓住了它的源头，那么它就会变得很简单。 机械化的关系中有混乱， 机械化的生活过程中也有秩序， 因此，我们必须去了解欲望。 我们说过，感官感觉加上思想就是欲望 ——还伴有意象。 而快感就是思想的运动， 思想并没有觉察到快感的整个结构。 哪里有了快感，就必然会有恐惧。 我不知道你是否明白这点。不是吗？ 它是同一个硬币的两面。 如果你追求快感，你同时也是在追求着恐惧。 对吗？你明白了吗？没有？噢，我的天！
55:43 We’re not saying you should not pursue pleasure but see the implications of it. I seek pleasure and if I don’t have it, I’m annoyed, I feel frustrated, angry – which then breeds fear. So, they’re always going together, fear and pleasure. Right? So, thought is the movement giving life to both. Do you understand, now? If I have no thought of tomorrow, I wouldn’t be afraid, would I? At the moment of an incident, danger, there is no fear. It’s only after. The ‘after’ is the movement of thought. So, you see, this is very important. Can the brain not register at all and so give movement to thought? I’II explain, just look at it. You see a sunset. I take that as the most simple thing, though it’s time-worn but doesn’t matter. You look at a sunset. At that moment of perception, the beauty, the colour, you follow, the whole of it – there is no registration, there is just the mere observation of an astonishing sight. It is so. Right? Then thought comes and says, ‘How marvellous that was, I must write a poem about it, I must write it in my letter to my friend, or paint it, verbalise it,’ all the movement of thought. Now, to observe the sunset and not let thought come into it at all, that requires great attention, not to let the movement of thought take over, which is the pursuit of pleasure. Have you got something of this? Do it! You will find out what an extraordinary thing it is, that the brain which is accustomed to register – and it is necessary for it to register, to bring mechanical order in a certain field – but when it registers and pursues what it has registered, then pleasure is the continuity of it, which brings about fear, also. You understand? So, can you observe only, without registering? You understand my question, now? 我们没有说你不应该去追求快感， 而是要你看清它的含义。 我寻求快感，如果得不到，我就会感到恼火， 我感到沮丧，愤怒——然后它们就滋生了恐惧。 所以恐惧和快感总是并行的， 对吗？ 所以，思想就是同时赋予这两者活力的运动。 你现在明白了吗？ 如果没有关于明天的想法，我就不会感到害怕，对吗？ 在危险事件发生的那一刻，是没有任何恐惧的。 恐惧是之后才出现的。 那个“之后”就是思想的运动。 所以你看，这非常重要。 大脑能否完全不去记录，因而不会促成思想的运动呢？ 我会解释的，请看一看。 你看了一场日落。我拿它来举个最简单的例子， 虽然是个老掉牙的例子，但是没关系。 你观看了一场日落。 在观看的那个时刻，那种美、那种色彩， 你明白的，全部的一切——那时是没有记录的， 只有对于惊人美景的观察。 的确如此。不是吗？ 然后思想介入进来，说，“多么不可思议的美景啊， 我必须要为它写一首诗， 我必须要写封信告诉我的朋友，或者把它画出来，用语言表达出来”， 这些都是思想的运动。 然而，观看日落却完全不让思想介入进来， 这需要极高的警觉， 不让思想活动来接管， 也就是不去追求快感。 你有没有明白一点了？ 去这样做！你会发现这是一件多么非同寻常的事： 那个已经习惯于去记录的大脑 ——大脑必需去记录， 由此它才能在特定的领域带来机械化的秩序—— 然而当它去记录并且追求它所记录的东西时， 快感就是那个东西的延续，它同时也带来了恐惧。 你明白了吗？ 所以，你能否只是观察而没有记录？ 你现在明白我的问题了吗？
59:17 Q: Just... It’s a very difficult thing to do because... 问：只是……这是一件很难的事情，因为
59:22 K: I have stated it, sir. If you understand it, don’t state it in your words. Try to follow, otherwise you will put it into words and then it becomes your… you may be twisting it. So, please, just listen. I am aware that I’m afraid, psychologically. And not to register that fact at the moment, which requires tremendous alertness, you understand? Doesn’t it? Otherwise, you mechanically operate. ‘I’m afraid, I must control it, I must run away from it’ – all the rest of it. But when you observe, in that observation, is it possible not to register at all? I see a beautiful face – observe it. That’s all! But we don’t do that. All the mechanistic habits, movement of thought comes into being. This requires – as I said – great attention, which is its own discipline, so that the brain is free to observe only and not act mechanically. You see the point? 克：我已经说过了，先生。 如果你明白了，不要用你的语言去表达。 试着跟上，否则你就会将它诉诸文字， 然后它就变成了你的……你也许会扭曲它。 所以请只是聆听。 我意识到我内心是害怕的。 在那一刻，不去记录这个事实， 而这需要高度的警觉，你明白吗？难道不是这样吗？ 否则的话，你就会机械地运作。 “我很害怕，我必须控制它，我必须逃离它” ——等等这一切。 然而，当你观察时，在那份观察中， 有没有可能完全不去记录？ 我看见一张美丽的脸——只是观察它。 这就够了！ 但我们并没有这么做。 所有那些机械化的习惯，思想的活动就产生了。 就如我说过的，这需要高度的关注， 这种关注其自身就是纪律， 由此大脑就能自由地保持单纯的观察， 而不是机械化地去行动。 你明白了吗？
1:01:13 Now, all this is not a process of analysis. To me, analysis is a waste of time, whether you psychoanalyse, all the rest of it. It’s a waste of time because the analyser is the analysed. Now, can you see the totality of pleasure, at one glance – the whole structure of it? You understand my question? We’ve said, what is pleasure, we’ve been through that. Right? Pleasure is the movement of thought after the actuality has gone. Right? We said that. That is the movement of pleasure and the pursuit of it. Now, what is desire – and the whole movement of thought. Right? Movement of thought, desire, actual happening of incident and then the continuity given to it by thought. Can you see the totality of the structure of pleasure? Not bit by bit. You understand my question? I wonder if you do. To see something, totally, to see something totally is not to have direction. I wonder if you see this? When you look at a map and you have a particular place you want to go to, which is a direction, then you don’t look at the rest of it, you go from here to Bramdean, to London, so on, then it’s finished. So, to look at the whole of the map is possible only when you have no direction. Direction means motive. I wonder if you’ve got it. 注意，这一切都不是一个分析过程。 在我看来，分析是浪费时间， 不管你是进行精神分析，还是所有这类东西。 那是浪费时间，因为那个分析者就是被分析物。 那么，你能够一眼就看到快感的全部， 看到它整个的结构吗？ 你理解我的问题吗？ 我们已经说了什么是快感，我们已经讨论过了。 对吗？快感就是 事实发生过后的思想活动。不是吗？ 我们说过了。那就是快感的活动，以及对于快感的追求。 那么，什么是欲望——它就是思想的整个运动。对吗？ 思想的运动，它就是欲望，实际发生了事件， 然后由思想来延续它。 你能看清快感结构的整体吗？ 不是一点一点地看清。你明白我的问题吗？ 我不知道你明白没有。 去完全地看清某个事物， 完全看清某个事物就是不要有任何方向。 我不知道你是否明白这点？当你观看一幅地图时， 你有某个你想去的地方， 它就是方向， 那时你就不会去看其他地方了， 你从这里去布拉姆丁、去伦敦，然后就结束了。 所以，要观看地图的全貌 只有当你没有方向时才可能。 方向就意味着动机。我不知道你明白没有。
1:03:29 So, to see the totality and the nature and the structure of pleasure which is thought, desire and the movement of thought after the incident – to see the totality of it. If you see the totality, then you can describe it in detail, but the description in detail will not give you the whole picture. I wonder if you get it. So, to see something totally – your wife, your husband, your politics, the whole of it – is possible only when there is no motive which gives direction. Got it? So, pleasure is the movement of thought, which is entirely different from that which is enjoyable. You enjoy. Say, I mean, if you like food, you enjoy food, but thought comes over and says, ‘I must have the same kind of food, tomorrow.’ Then, the habit begins. Then, the breakdown of the habit, which thought says, ‘I must break it down’ so, all the conflict begins. Whereas, if you are fond of food, taste it, enjoy it and end it there. You understand? Not to say, ‘I must have it tomorrow, or this evening.’ So, in the same way to observe your wife, your husband, everything around you, without registering and, therefore, giving it a continuity. Then that gives the brain a tremendous freedom. You have established order where it should be orderly and you have cleared away all disorder in relationship, because then there is no picture, there is no image between you and her or between another. You’ve got this? Good! 所以，要看到快感的全貌、本质与结构， 即思想、欲望以及事件发生后的思想活动， 看清它的全部。 如果你看到了全貌，你就可以详细地来描述它了， 然而详细的描述并不能带给你整幅画面。 我不知道你是否明白了。 所以去完整地看某个事物——你的妻子、你的丈夫、 你的政治，看到它的全部—— 只有当没有带来方向的动机时才是可能的。 明白了吗？ 所以快感就是思想的运动， 它与那种令人喜悦的事物是完全不同的。 你只是享受。 比如，我是说，如果你喜欢美食，你很享受那个食物， 但是思想过来说， “我明天一定还要吃一样的东西”。 于是习惯便开始了， 接着就要去打破那种习惯， 也就是，思想说，“我必须打破这个习惯”， 于是所有的冲突便开始了。 然而，如果你喜爱美食，那就去品尝它，享受它，然后到此为止。 你明白了吗？ 不要说，“我必须今晚或者明天再次享用它”。 所以，用同样的方式去观察你的妻子、你的丈夫、 你周围的一切——而不去记录， 也不让它进而延续。 这就会给予大脑一种巨大的自由。 你已经在应该有秩序的地方建立了秩序， 并且清除掉了关系中所有的失序， 因为那时不会有画面和意象存在于你和她之间， 或者你和别人之间。你明白了吗？很好！
1:06:10 That’s enough for today, isn’t it? 今天已经讲得够多了，不是吗？