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BR77T2 - 大脑的功能是什么？
1977年8月28日
英国布洛克伍德公园第二次公开对话



0:22 May we continue with what we were talking about yesterday? We were saying, yesterday morning, if I remember correctly, that we have developed extraordinary skills, capacities, in almost every direction, in every field of our existence. And these skills, these extraordinary capacities have brought about a great deal of confusion, have exaggerated the importance of the self, the ‘me,’ and perhaps divided people a great deal – those who know, and those who do not know. And, without clarity, as we were saying, these skills will be disastrous because, unless the mind is very clear, objective, and that clarity can only come about, as we were saying, yesterday, through compassion. Compassion, clarity, and skill. Where there is compassion, there is clarity and, out of that clarity, there is intelligence. And that intelligence is not personal, or yours or mine. And that intelligence will use the skill without giving importance to the self, the ‘me.’ That is what we were saying, more or less, yesterday. 我们可以继续我们昨天讨论的话题吗？ 如果我没记错的话，昨天早晨，我们谈到 我们发展出了惊人的技巧，能力， 在几乎所有方向，在我们存在的所有领域。 而这些技巧，以及惊人的能力， 带来了大量的困惑， 强化了自我，也就是“我”的重要性， 也在很大程度上分裂了人类 ——知道的人，和不知道的人。 我们说，没有清晰感， 这些技巧就会是灾难性的， 因为，除非意识非常清晰，非常客观， 而这种清晰， 就如我们昨天说的，只能 通过慈悲获得。 慈悲，清晰，以及技巧。 有慈悲，就有清晰， 而在这种清晰中，就会产生智慧。 这种智慧不是私人的，你的或者我的。 这种智慧会利用技巧， 同时不会给自我，“我”，增添重要性。 这就是我们昨天讨论的内容。
2:38 And, also, we were talking about desire. And, I think, it’s very important to understand this factor of desire in our daily life, which is part of our consciousness. As we were saying yesterday – I hope you’re not bored by the repetition of what we said yesterday, in our consciousness one of the major factors is this desire, amongst other factors, equally important, such as fear, pleasure, so-called love and a great deal of sorrow. And, we were talking, yesterday, about desire, because it is desire that creates illusion, it creates and holds on to various forms of images, conclusions and concepts. And, as most people read a great deal about all these mysterious factors of occultism and mysterious miracles and so on, they’ve created a great many images to which the mind clings, and, therefore, it creates illusions. So, it’s very important, I think, to understand the movement of desire, which is the structure of desire. And most religions throughout the world have said, suppress desire, control it, transform it for other higher, nobler ends. And that brings about a great deal of conflict in oneself. That’s, again, fairly obvious. 同时，我们也谈到了欲望。 我认为，理解我们日常生活中的欲望的因素， 也就是我们意识的一部分， 是非常重要的。 就像我们昨天说的 ——我希望你们不会对我重复昨天说的东西感到无聊， 我们意识中的主要因素之一就是欲望， 另外一些同样重要的因素， 包括，恐惧，快感，所谓的爱，以及巨大的悲伤。 我们昨天谈到了欲望， 因为欲望制造了幻觉， 它制造并维护了各种的意象， 结论，以及概念。 因为大部分人读了大量的 神秘学的研究， 各种神秘的奇迹等等， 他们创造了很多意识依附的意象， 因此，它创造了幻觉。 所以，我认为理解欲望的 运动，也就是欲望的 结构，是很重要的。 而世界上绝大部分宗教都说， 压制欲望，控制它， 把它转化成更高级，更高尚的东西。 而这带来了大量的自我的冲突。 这很显然。
5:00 Now, if I may point out, as we did yesterday, we are exploring the whole thing together, you and the speaker are investigating into this whole problem of consciousness and its content – its content makes up the consciousness – and whether it is possible to radically transform, deeply, fundamentally, the whole content of our consciousness. That’s what we are concerned with during all these talks and so on – discussions and dialogues. And, as we were saying, one of the factors is desire, of our consciousness. The desire may be for nobler ends, or for physical ends, or some projected ideological concepts. And these projections, these future states will, inevitably, bring about conflict, because then there is ‘what is’ and ‘what should be’ or ‘what might be,’ or imitating or conforming to a certain pattern and, therefore, there is conflict between ‘what is’ and ‘what should be.’ And it’s important, I think, to understand this conflict which is brought about by desire. 现在，如果我能指出的话，就像我们昨天说的， 我们是在一起探索， 你和演讲者一起探究 意识和它的内容的整体的问题 ——内容就构成了意识—— 它是否能够彻底的转变， 深入的，根本性的， 我们意识的整个内容（的彻底的转变）。 这就是我们这些讲话， 讨论，对话，所关心的问题。 同时，就像我们说的，我们意识的 其中一个因素就是欲望。 欲望可能是为了一个更高尚的目的，或者物质的目的， 或者某个投射的，理想的概念。 这些投射，这些未来的状态， 不可避免的，会带来冲突， 因为，这样就会有“实然”（what is） 和“应然“（what should be），或者“可能”（what might be）， 或者模仿或者遵从某个特定的模式， 因此，就会有 “实然“和”应然“的冲突。 我认为，重要的是，理解这种冲突， 就诞生于欲望。
6:49 We said that desire has its root, its beginning, in perception, seeing, contact, then sensation, desire and the desire which creates images. This is the whole process, movement of desire. It’s fairly simple to understand this. I think most of us know this. But one of the factors of conflict is the achievement, or the fulfilment of desire, therefore, there’s constant struggle. The whole question of meditation is involved in this too: the desire to achieve some state through conformity, through pattern, through method – the whole structure is based on desire to be something, or to become something. 我们说欲望有根源，有起点， 观察，看，接触，然后就是感受， （再有）欲望，欲望就会创造意象。 这就是欲望的整个活动。 理解这些很简单。 我认为我们大部分人都知道这些。 但是，冲突的一个因素是成就， 或者满足的欲望， 因此，存在持续的挣扎。 冥想的整个问题也包括在这其中： 通过遵从实现某种状态的欲望， 通过某种模式或者方法 ——这整个结构都是基于想成为什么的， 或者变成什么的欲望。
8:14 Are we all together? I hope. We are not talking to ourselves. We are, together, taking a journey into the whole field of consciousness, which is very complex, and needs very careful, hesitant investigation. And, if you’re not serious, if you’re not concerned with it, then I think you’d better go and play golf. 我们在一起探究吗？我希望如此。 我们不是在自言自语。 我们在一起，探究 意识的整个领域， 这是非常复杂的， 需要仔细的，迟疑的探究。 如果你不够严肃，如果你不关心这些， 我认为你还是去打高尔夫更好。
8:54 Questioner: Please, sir, may I ask you a question? 提问者：先生，我能问一个问题吗？
8:55 K: Just a minute, sir, I haven’t finished. Question me much later. Weir have questions and dialogues on Tuesday. So, if you can have patience till then, or if there is time at the end of the talk, we can go into it. 克：等一等。先生，我还没结束。提问要很久之后。 我们会在周二进行提问和对话。 所以，如果你仍有耐心的话， 或者如果在讨论结束后仍有时间，可以提问题。
9:26 We are investigating into the movement of thought, of desire, of fear, anxiety, greed, violence and the pursuit of pleasure and to find out what love is, and whether there’s a possibility of ending sorrow, altogether, because this is the content of our consciousness. And, as we were saying, we human beings have created the society in which we live – immoral, divisions, racial, communal, national, religious, the various divisions which gurus have brought about throughout the world, gurus, native gurus and foreign gurus, the priests and so on, so on. This is the whole content of our consciousness. To observe it without choice, to become aware of the whole nature of consciousness, without any effort, persuasion, without seeking reward or avoiding punishment, just to observe it in our daily life. And that can only be observed, very carefully, in relationship between human beings because that is the mirror in which you can see yourself. Yourself being a human being which represents the world’s humanity. That, again, is simple. That is you, as a human being, suffer, go through a great deal of trouble, anxiety, pain, uncertainty, insecurity, which is the nature of all human beings throughout the world. So, you in essence are the world, and the world is you. This is not a theory. This is not an ideal but an actual fact. 我们正在探究思想的活动， 欲望，恐惧，焦虑，贪婪，暴力的活动， 还有对快感的追求， 还要发现爱是什么， 以及是否有可能终结悲伤，我们会探究这一切， 因为他们都是我们意识的内容。 正如我们所说的， 我们人类创造了这个我们生活的社会 ——不道德，分裂，种族主义的，社区的，国家的，宗教的， 各种形式的分裂， 这也是世界各地的大师们带来的东西， 本地的大师，外国的大师， 祭司，等等。 这就是我们意识的全部内容。 没有选择的观察这一切， 觉察意识的整个本质， 没有任何努力，说服， 没有追求奖励或者避免惩罚， 只是在我们的日常生活中观察它。 这只能被非常仔细的观察， 在人与人的关系之中， 因为在这面镜子中你能看到你自己。 你自己，作为一个人类， 代表了全世界的人类。 同样，这很简单。 你，作为一个人类，在受苦， 你经历了大量的麻烦， 焦虑，痛苦，不确定，不安全感， 这也是全世界人类的本质。 所以，你本质上就是世界，世界就是你。 这不是一个理论。 这不是一个观点，而是一个事实。
12:16 So, we are together exploring it. So, it’s your responsibility, if you are serious, to go into this. No guru, no system can help you to understand yourself. Without understanding yourself, there is no raison d’etre to continue, to act, to find out what is right action, what is truth and so on. So, in investigating our consciousness, we are investigating the human consciousness, not only yours, because you are the world and, therefore, when you observe your own consciousness, you’re observing the consciousness of mankind. So, it is not something personal, selfish and so on. 所以，我们要一起探究这一切。 所以，这是你的责任，如果你足够严肃去探究这一切。 没有大师， 没有体系能帮助你理解你自己。 没有理解你自己， 就没有基础去继续，去行动， 去找出什么是正确的行动，什么是真理，等等。 所以，在探究我们的意识的过程中， 我们也在探究整个人类的意识， 不只是你的，因为你就是世界， 因此，当你观察你自己的意识时， 你就在观察整个人类的意识。 因此这不是什么个人或者自私的事情。
13:14 One of the factors in that is desire. Desire is perception, contact, sensation and the thought which creates the image, and the pursuit of that image is the desire to fulfil, and the frustrations and the bitterness and all the rest of it following from that. Now, can there be an observation, sensation and not ending in desire, just to observe? Which means one has to understand a great deal of the nature of thought, because it’s thought that gives it a continuity, it is thought that creates the image out of that sensation and the pursuit of that image. That’s fairly simple. May I go on? We’re all together in this, I hope. 其中一个因素就是欲望。 欲望就是观察，接触，感受， 然后是思想，创造出意象， 对意象的追求就是欲望的满足， 然后是焦虑，痛苦， 以及随之而来的种种。 现在，存在一种观察，感受， 不是以欲望结束吗？只是去观察？ 这意味着一个人要十分 理解思想的本质， 因为是思想赋予了欲望连续性， 是思想在感官之外 创造了意象，并追逐这个意象。 这很简单，我能继续吗？ 我希望我们是一起在探究。
14:24 So, thought is the response of memory, experience, knowledge, stored up in the brain, so thought is never new, it’s always old. That, again, is obvious. Thought, therefore, is limited. It has created innumerable problems and thought has also created extraordinary technological world, marvellous things it has done. And, as thought is limited, because it is the outcome of the past, which is time, therefore, thought is time-binding, therefore limited. Thought then tries to pretend it can perceive the immeasurable, the timeless, the something beyond itself, therefore, it projects all kinds of images. This is, obviously, so. 所以，思想是储存在头脑中的， 记忆，经验，知识的反应， 所以思想从不是新的，它永远是旧的。 这也很明显。 思想，因此，是受限的。 它创造出了大量的问题， 同时思想也创造出了惊人的技术的世界， 它做了很多非凡的事。 思想是局限的， 因为它是过去，也就是时间的产物， 因此，思想是被时间捆绑的，因此是局限的。 思想，会假装他能感受到不可测量， 没有时间的，某种超越它本身的事物， 因此，他投射了各种意象。 这也很显然。
15:53 So, can one observe this whole movement of desire without creating the image and pursuing that image and getting involved in frustration, in the hope of fulfilment and all that – just to observe the whole movement of desire, to become aware of it? I hope we are doing it as we are talking over, together. 所以，一个人能观察欲望的整个运动， 但是不创造意象并追逐它， 然后陷入挫败， 希望获得满足，等等吗？ ——可以只是观察欲望的整个运动，对它保持觉察吗？ 我希望在我们讨论的同时，我们就在一起这么做。
16:32 Then, also, there is the question of fear, because we are discussing, we are talking over, together this question of compassion, clarity, and skill. To come upon this extraordinary quality of compassion which brings about clarity, from which comes skill, one has to understand the nature of the self, the ‘me.’ Right? It is the ‘me’ that is the distorting factor in life. It is the factor that divides me and you, we and they, and all the rest of it. In investigating our consciousness we are investigating, also, at the same time, the nature and the structure of the ‘me.’ Right? I think that’s clear. 然后，存在恐惧的问题， 因为我们在一起讨论， 慈悲的问题，清晰感，技巧。 去发现这种能带来产生技巧的 清晰感的，超凡的慈悲的品质， 一个人必须理解自我，“我”的本质， 对吗？ “我”就是生活中的扭曲的因素。 它就是分裂你和我的因素， 分裂我们和他们，等等。 在探究我们意识的过程中， 我们同时也在， 探究“我”的结构和本质。 对吗？我认为这很清楚。
17:42 So, to know oneself, fundamentally, basically, not according to any philosopher, psychologist or the latest ones, or the ancient ones, we have to abandon all those authorities and observe, actually, what we are. Which means you have no authority to tell you what to do. Right? If there is an authority to tell you what to do then begin all the conflict, struggle to achieve what we have learnt from others. All right? So, we wipe away every form of psychological authority, so the mind is free to observe itself, to observe its own consciousness. The content makes up our consciousness. And one of the contents is desire and the other is fear – fear, not only physiologically, but psychologically. When we understand the psychological fears then we can deal intelligently with the physiological fears. Not the other way round. Though it’s psychosomatic, one has to understand the psychological fears. 所以，要从根本上理解你自己， 不根据任何哲学家或者心理学家， 不管是最新的，还是古老的， 我们要抛弃所有这些权威， 然后真正的观察，我们是怎样的。 这意味着没有权威告诉你要做什么。 对吗？ 如果有任何权威来告诉你要做什么， 然后就会开始所有的冲突， 挣扎着成为，我们从别人身上学到的状态。 对吗？ 所以，我们抹除了任何形式的心理的权威， 所以头脑可以自由地观察它自身， 观察它的意识。 内容就构成了我们的意识。 其中一个内容就是欲望，另外一个是恐惧 ——不只是生理上的，更是心理上的恐惧。 当我们理解了心理层面的恐惧， 我们就能更有智慧地处理生理层面的恐惧。 不能采取相反的方向。 虽然是心理上的， 一个人必须要理解心理上的恐惧。
19:48 Now, may we, together, go into it. That is, can you observe your fear – this is not group therapy, this is not confession, I am not your guru, thank God! But we can, together, examine this fear, which seems to be part of our daily life – and whether one can be psychologically free and not be caught up in an illusion that you are free. That illusion comes about when you say to yourself, ‘I must be free from fear,’ which is the movement of desire. Therefore, having understood the nature of desire and its movement, its images, its conflicts, the whole business of desire, then we can look at fear, in ourselves, and not deceive ourselves, that we are psychologically free from fear. 现在，让我们一起探究它。 也就是，你能观察你的恐惧 ——这不是群体治疗，也不是在忏悔， 感谢上帝，我不是你们的大师！ 但是，我们可以一同探究恐惧， 这似乎是我们日常生活的一部分 ——还有一个人能否在心理上自由， 当你自由时，你不会被幻觉束缚。 这种幻觉在你对自己说， “我必须摆脱恐惧”时，也就是欲望的运动时就会产生。 因此，理解欲望的本质， 它的运动，意象，冲突， 它的整个结构， 然后我们就能看着我们自身的欲望， 而不欺骗自己， 这样我们就从心理上的恐惧中解脱了出来。
21:20 To go into the whole question of fear, not a particular form of fear – you may be afraid of your wife or your husband, or the girlfriend, or the boyfriend or society, doesn’t matter, a dozen forms of fear – but to go to the very root of fear, which would be much simpler, quicker than taking the various branches of fear and trimming them. But we can go, together, into the very root of fear. To observe the various branches of fear which one has and not say, ‘I must prune them, one by one,’ but rather by observing the totality of fear then come to the root of it. I hope I’m making myself clear, am I? That is, one may have the fear of attachment, fear that comes about through attachment – attachment to an idea, to an experience, to an image, or to a person, to something or other, psychologically – and try to be free from that attachment, therefore, from that particular form of fear. Or, one may be afraid, psychologically, of not becoming something, not being something. The word – if I may, here, go off a little bit – the word ‘mantra,’ you know the word ‘mantra’? – most of you know it. You know, you’re all familiar with transcendental rubbish. You’re all, probably, very familiar with it. And the word, there, they use is ‘mantra.’ The root meaning of that Sanskrit word means – I’ve talked to, asked many scholars about that word and they’ve given me this meaning – which is: reflect on not being, meditate on not being or becoming, and wipe away all self-centred activity. That’s the real meaning of that word ‘mantra.’ You understand? Not for $150 or something or other, but to be free from self-centred action, and reflect, think about, observe, meditate on not becoming, being. It’s a tremendous thing this – not to be sold for $5. Right? So, that’s a deviation. Sorry! 要探究恐惧的整个问题， 而不是特定种类的恐惧——你也许害怕你的妻子， 或者你的丈夫，女朋友，男朋友，或者社会， 这不重要，有一堆的恐惧 ——而是去探究恐惧的最根本的根源， 这比修剪恐惧的各种枝干， 要简单也迅速的多。 我们可以一起，探究恐惧最根本的根源。 去观察一个人的各种形式的恐惧， 而不说，“我要一个接一个的修剪他们”， 而是观察恐惧的整体， 然后发现它的根本（原因）。 我希望我说清楚了，是吗？ 一个人也许有依赖的恐惧， 由依赖产生的恐惧 ——在心理上依赖一个观点，一种经验，一个意象， 或者一个人，一件事，又或者其他的 ——或者尝试去摆脱依赖， 因此，从那种特定的恐惧。 或者，一个人也许心理上恐惧 不能成为什么，不能变成什么。 这个词语——如果我暂时可以稍微偏离下话题—— 咒语（mantra）这个词语，你知道它吗？ ——你们大部分人应该知道。 你知道的，你们都很熟悉超觉静坐那些垃圾。 你也许很熟悉这些。 他们就会用mantra这个词。 这个梵文词最根本的意思 ——我问过很多研究它的学者， 他们告诉我——这个词意味着： 思考不存在（not being），冥想不存在或者不成为（not being or becoming）， 同时扫除一切自我中心的活动。 这才是 mantra 这个词，真正的含义。 你明白吗？ 不是为了150美元或者其他的什么， 而是要从自我中心的行为中解脱出来， 思考、考虑、观察、冥想不成为、不存在。 这是一件极其伟大的事——不是一件5美元就能卖掉的事。 对吗？ 有点偏离话题。抱歉！
24:58 So, we are saying, is it possible, psychologically, to be free of fear, all fear? We took attachment which is, shall we examine, one by one, each fear, or shall we go to the very root of it? You can only go to the root of it when you observe the totality, the various forms of fear – observe, become aware of them, not try to do something about them. Right? I wonder if I’m conveying this. To observe the whole tree of fear, with all the branches, with all the various qualities, divisions of fear, by observing the whole of the tree, go to the very root of it. You understand? That’s what we’re going to do, not take one fear after another, but go to the very centre of fear. Will you do it, together? We’re going to do it, together. 所以，我们说，是否有可能，在心理上 摆脱恐惧，所有的恐惧？ 我们举依赖的例子， 我们应该一个一个的检查恐惧吗？ 或者我们要进入恐惧的最根部？ 只有当你观察恐惧的整体时，才能走进它的根部， 有各种形式的恐惧——观察，觉察到他们， 不去尝试对他们做些什么。 对吗？我不知道我说清楚了嘛。 观察恐惧的整个结构，以及它的所有枝干， 它的各种品质，不同的恐惧， 通过观察恐惧的整个结构，进入恐惧的根部。 你明白吗？ 这是我们要做的事情，不是去一个一个的解决， 而是走进恐惧的中心。 你会这么做吗？我们要一起这么做。
26:24 That is, can you observe not only your particular form of fear, but also various other forms with one glance, just to look – fear of darkness, fear of attachment, fear, being attached, the fear of losing, fear of darkness, fear of domination, the thousand fears one has? So, by observing all that, you come to the root of it. Right? What is the root of fear, psychologically? Is it not time? I am putting it, examining it, it may not be right, but we will go into it. Is it not, the root of fear, time – the tomorrow, what might happen tomorrow, or in the future? Or what might happen if one doesn’t do certain things. So, time as the past, time what might happen now, or time in the future. So, is not the root of fear, time? And time is movement of thought. Right? That is, one has been hurt in the past, psychologically, and one is afraid that one might be hurt again in the future, so there is resistance, building a wall around oneself not to be hurt, and fear of being hurt. That means it’s the whole movement of time as thought, time as measure. Right? Is this fairly clear? I’m sorry, I must go on. If it’s not clear, sorry. 也就是，你能观察， 不只是某种特定形式的恐惧， 而是一眼看到各种形式的恐惧，只是去看 ——恐惧黑暗，恐惧依赖， 恐惧被依赖，恐惧失去， 恐惧黑暗，恐惧主宰， 一个人有几千种恐惧。 所以，通过观察这一切，你进入它的根部。 对吗？ 心理上恐惧的根本原因是什么？ 不是时间吗？ 我们在探究它，检查它， 我也许是错的，但我们在探究。 时间，是恐惧的根本原因吗？——明天 明天会发生什么，或者未来。 或者不做某事，会发生什么。 所以，作为过去的时间，现在可能发生什么的时间， 或者未来的时间。 所以，时间是恐惧的根本原因吗？ 时间就是思想的运动，对吗？ 也就是，一个人过去在心理上受过伤害， 因此他害怕未来再一次被伤害， 所以就有抵抗， 在自我周围构建一座防止被伤害的墙， 害怕被伤害。 这意味着时间的整个运动就是思想， 时间就是比较，对吗？ 这清楚了吗？抱歉，我必须继续了。 如果不清楚，那很抱歉。
29:13 So, we are saying, the root of fear is the movement of time, which is thought as measure. And can you observe, be aware of this movement, not control it, suppress fear, or escape from it, just to observe it? To be aware of this total movement. Right? Then, when one is aware of this total movement of thought as time and measure – I have been, I shall be, and I hope to be – to be choicelessly aware of this fact and remain with it, not move away from, actually, what is. Which is, what actually is, the movement of thought, which says, ‘I have been hurt in the past and I hope I shall not be hurt in the future.’ And that very process of thinking is fear. I’m only taking that as an example. So, where there is fear, obviously, there’s no affection, there’s no love. And we are concerned, as we said, with the understanding of compassion, clarity and skill. The skill that does not cultivate, exaggerate, give importance to the ‘me’ for status, position and all the rest of it, which is what is actually happening in the world when a man is highly skilled. He has a tremendous importance in society, therefore the importance of himself. 所以，我们说，恐惧的根本原因就是时间的运动， 也就是思想的度量。 你能观察，觉察这整个运动， 不去控制，压制恐惧，不逃避它， 只是去观察它吗？ 觉察这整个运动。 对吗？ 然后，当一个人觉察到思想作为时间 和比较的整个运动 ——我过去如何，我应当如何，我希望如何—— 无选择的觉察这个事实， 然后和它共处， 不从事实真相中逃离。 事实就是思想的活动， 说“我在过去被伤害过， 我想我未来不会再被伤害。” 这个思考的过程就是恐惧。 我只是举这样一个例子。 所以，只要有恐惧，显然，就不会有关爱， 不会有爱。 就像我们说的，我们在探究 去理解慈悲，清晰感和技巧性。 这种技巧性不会培养，强化， 给“我”重要性， 为了地位，位置，或者其他等等， 这就是世界上正在发生的事， 当一个人富有技巧的时候， 他就在这个社会中非常重要， 因此强化了自我。
31:55 And, also, part of this consciousness is the pursuit of this one enormous desire for pleasure. Again, all religions have said, do not pursue pleasure, sexual or any other kind of pleasure because you’ve given your life over to Jesus, or Krishna, or to somebody or other, therefore suppress desire, suppress fear, suppress any form of pleasure. You know all this. Every religion has talked about it, endlessly. We are saying, on the contrary, don’t suppress anything, don’t avoid anything, don’t analyse your fear. Just to observe. Because analysis is a waste of time, because in that is involved, who is the analyser and what is the analysed. Is the analyser different from the analysed? Obviously, not. Right? I want to get on with it. 同时，意识的另一部分， 是对快感的强烈的追求的欲望。 所有宗教都说不要追求快感， 不管是性的或者其他任何形式的快感， 因此你已经把你的生命献给了上帝， 克里希纳，或者其他什么人， 因此压制欲望，压制恐惧， 压制任何形式的快感。你知道这一切。 每一个宗教都在永无止境的讨论这些。 我们说，正相反，不要压制任何事， 不要躲避任何事，不要分析你的恐惧。 只是去观察。 因此分析是在浪费时间， 因为在分析中， 谁是分析者，谁是被分析之物。 分析者不同于被分析之物吗？ 显然，不是的。 对吗？我想继续下去。
33:24 So, as most human beings, all of us are caught in this pursuit of pleasure, and when that pleasure is not given there is hatred, you know, all the things that come from it – violence, hatred, anger, bitterness, you know. So, one must understand this pursuit why human beings throughout the world have this enormous urge for pleasure. 所以，绝大多数人类， 我们中的所有人，都被困在对快感的追求中， 而当不能获得某种快感时，就会有仇恨， 你知道随之而来的一切 ——暴力，仇恨，愤怒，痛苦，你知道的。 所以，一个人必须理解这种追求， 为什么全世界的人类， 都有这种对快感的强烈的欲望。
34:15 What is the function of the brain? The function is to register, like a computer, to register. And it has registered a pleasure, and thought gives it the energy, the drive to pursue that pleasure. You are following this? One has had pleasure of various kinds yesterday, suppose, and it is registered. Then thought comes and picks it up and says, ‘There must be more.’ And thought then pursues the more. The more then becomes pleasure because the continuity of pleasure is given vitality, drive by thought, thinking about it, today or tomorrow, later on. So, that is the movement of pleasure. Right? Having registered and thought pursuing that which has happened yesterday and gives to it continuity. Now, the question is, is it possible to register only what is absolutely necessary and nothing else? You understand? Does it mean anything, this? 大脑的功能是什么？ 它的功能是记录，就像一个电脑一样去记录。 他记录了一种快感， 而思想给了它能量，去追求那种快感。 你跟上了吗？ 假设我昨天有各种各样的快感， 都被记录了下来。 然后思想介入，把他们捡起来，说，”我需要更多。“ 思想然后就会追求更多。 更多就变成了快感， 因为延续快感就是给它生命力， 被思想驱动，不停地想它， 今天或者明天，再之后等等。 所以，这就是快感的运动。对吗？ 思想记录并追求 昨天发生的东西，赋予它们连续性。 现在，问题是，是否有可能只记录 绝对必要的事，不记录其他的一切？ 你明白吗？ 这对你们有意义吗？
36:37 One is hurt at school, college, university, later on, in the family and so on. One is hurt. What is hurt is the image that one has about oneself. Right? And that image is hurt and thought then builds round that image not to be further hurt – which is simple. Now, is it possible not to register the hurt at all? You understand my question? Am I talking to myself, or you are… This is very important, I think, to understand, because we are registering so many things unnecessarily and so building up the self, the ‘me’ – I am hurt, I am not what I should be, I must achieve what I think should be and so on, so on. This whole registration is a form of giving importance to the self. Right? Now, we’re asking, is it possible to register only what is absolutely necessary? What is absolutely necessary? Not all the things the psyche builds up, which are memories. Right? I wonder if you... We’re all travelling together? 一个人在学校，大学被伤害了， 之后，又在家庭中被伤害。 被伤害的其实是你关于自己的意象。对吗? 这个意象被伤害，然后思想就围绕这个意象构建了城墙， 不想被继续伤害——这很简单。 现在，可能完全不记录被伤害（这件事）吗？ 你明白我的问题吗？ 我是在自言自语吗？或者你 我认为，理解这一切非常重要， 因为我们在记录如此多不必要的事， 因而建立起自我，也就是”我” ——我被伤害了，我不是我应该的样子， 我必须成为我认为的样子，等等等等。 记录的整个过程就在赋予自我重要性。 对吗？ 现在，我们问，是否有可能只记录 绝对必要的事？ 绝对必要的事是什么？ 不是心理上构建起的任何事， 这些都是记忆。 对吗？我好奇我是否 我们在一起探索吗？
38:42 Q: Yes.

K: Oh, good – some of us, at least. 		问：是的。

克：很好，至少有一些人。
38:49 So, what is not necessary? And what is necessary? You understand...? What is necessary to register, what is not necessary to register? Because the brain is occupied with this, all the time registering, therefore, there is no tranquillity, quietness to the brain, because it is registering. Whereas, if there is a clarity of what is to be registered and what is not to be registered, the brain is quieter, therefore, that’s part of meditation – not all the silly stuff that’s talked about. 所以，什么是不必要的？ 什么是必要的？你明白吗？ 什么是必须去记录的，什么不是？ 因为，头脑被这一切占据了，一直在记录， 因此，大脑无法安静，宁静， 因为它一直在记录。 然而，如果有对什么需要记录的清晰感， 以及什么不需要记录， 大脑就会更安静， 因此，这就是冥想的一部分 ——不是那些大家讨论的愚蠢内容。
39:37 So, what is necessary to register? Are any of the things that one registered psychologically necessary at all? You understand my question? Anything that you psychologically hold is unnecessary. By holding those things, registering those things, and the brain holding on to them gives it a certain security, and that security is the ‘me,’ because it has gathered all the psychological hurts, imprints, you know, all the rest of it – I don’t have to repeat over and over again. So, we are saying, to register anything, psychologically and hold them is absolutely unnecessary your beliefs, your dogmas, your experiences, your wishes, your desires, all that is totally unnecessary. So, when the brain is only registering what is necessary, then what is that which is necessary? Food, clothes, and shelter – and nothing else! You understand? This is a tremendous investigation into oneself, therefore, which means the brain is no longer the accumulating factor of the ‘me.’ Therefore, the brain is quieter, rested, because it needs considerable tranquillity but it has sought that tranquillity, that security in the ‘me’ which is the accumulation of all the past registrations, which are just memories, therefore worthless – like collecting a lot of dead ash, and giving tremendous importance to it. Are we going together? We’II discuss… 所以，什么是必须要记录的？ 一个人心理上记录的事情 是必要的吗？你明白我的问题吗？ 任何你心理上坚持的事， 都是不必要的。 通过坚持，记录这些事， 头脑紧紧抓住它们， 这给了它一种安全感， 这种安全感就是“我”， 因为头脑收集了所有心理的伤害， 印记，等等，你知道的 ——我不需要再重复一遍。 所以，我们说， 心理上记录任何事，并坚持它们 是完全不必要的， 你的信仰，教条，你的经验， 你的愿望，欲望， 所有这一切都是完全不必要的。 所以，当头脑只记录必要的事情， 什么是必要的事情？ 事物，衣服，住处——仅此而已！ 你明白吗？ 这是对自我巨大的探索， 因此，这意味着大脑不再 是“我”的积累。 因此，大脑更安静了，它放松了， 因为大脑需要相当的安静， 但是它在“我”的安全感中寻找安静， 也就是所有过去纪录的积累， 也就是记忆，因此是毫无价值的 ——就像收集很多已死的灰烬， 然后给予它们极大的重要性。 我们在一起探究吗？我们在讨论
42:42 K: Un momento, signora. I’ve just come from Saanen, where there are Italians and French and all the rest of it. K：一会，女士。 我刚从瑞士回来， 那里全是意大利和法国人。
42:56 So, we are asking, to register what is absolutely necessary. It’s a marvellous thing, if you can go into it and do it, because then there is real freedom – freedom from all the accumulated knowledge, tradition, superstition, experience, which has all built up this enormous structure to which thought clings as the ‘me.’ When the ‘me’ is not, then compassion comes into being. You understand? And that compassion brings clarity. With that clarity, there is skill. When the ‘me’ is not, the skill has tremendous importance. Then that skill will organise a totally different kind of political structure. Because we have tried Communism and that has failed. We have tried every form of government – when we say every form, the world has, perhaps not England, but the world has – Communism, Socialism, various forms of sharing the earth and so on and so on. But they have not tackled it from this end, which is having compassion, clarity and skill, then organisation has quite a different meaning and vitality. It is a living thing then, not patterns set by some politicians. I wonder if you are getting all this! What time is it, sir? Quarter past twelve. 所以，我们说，只记录绝对必要的事吗。 如果你能做到它，这将是一件非同寻常的事情， 因为这样就会有真正的自由 ——从所有积累的知识，传统中解脱的自由， 所有构建起来的迷信，经验， 这个思想依附的作为”我“的巨大的结构。 然后”我“就不存在了，慈悲就能诞生。 你明白吗？ 这种慈悲就会带来清晰感。 有清晰感，就会有技巧。 当“我”不在时，这种技巧就会有巨大的重要性。 然后这种技巧会组织 出一种完全不同的政治结构。 我们尝试过共产主义，它失败了。 我们尝试过各种形式的政府 ——我们说的是全世界，不只英国， 而是全世界尝试过 ——共产主义，社会主义，各种共享这个地球的形式， 等等。 但是它们没有在根本上解决问题， 也就是拥有慈悲，清晰感和技巧， 然后组织就会有完全不同的意义和活力。 然后它就变成了一件活生生的事， 不是某个政治家构想的一种模式。 我好奇你们都跟上了吗！ 先生，现在几点了？十二点十五分。
45:26 So, that’s what we are talking about. We are talking about this fact that our consciousness with all its content has to be observed, to be totally, choicelessly aware of it, which is ourselves. And you can become extraordinarily aware of it fully in relationship, between human beings, man, woman, boy and girl, husband and wife and all the rest of it. That is possible only when there is no creation of images about another. When the man doesn’t create an image about the wife, the girl, or the girl doesn’t create an image about the man. The image is the registering factor. I don’t know if you see this? Do you see this? Between husband and wife, or a boy and a girl there is not only sexual registration and the pursuit of that pleasure, that experience but also the registration of hurts, the registration of insults, the nagging, the pleasure, you know, the whole, what goes on in relationship. And this is the registration which is the image. Do you understand? Now, when there is this image between the man and the woman, there is no relationship at all. It is a relationship of registration, you register and I register and the registration are the images. Now, if we don’t register at all, anything psychological, then relationship between man and woman is completely different – naturally. I wonder if you see this. Are you doing it as we are talking? Or is it just verbal acceptance because perhaps some of you may think it’s very logical, reasonable, sane, or others might think it’s much too difficult, sorry, I can’t pursue all this, I’d rather go and sing in a camp, or whatever you do. But we are talking about this very seriously, because it affects all human relationship. And where there is image as registration, and it is that registration of the image that brings about jealousy, anxiety, hatred, irritation and all that between two human beings, and that denies love. Right? 所以，我们在说 这样一个事实，我们意识 和它的内容，必须被完整的观察， 无选择的觉察， （意识的内容）也就是我们自身。 你可以对它深入地， 充分地觉察，在人与人的关系中， 男人和女人，男孩和女孩，丈夫和妻子，等等（的关系中）。 只有不再对其他人构建意象时，这才有可能。 当一个人不再构建关于妻子，女孩的意象， 或者一个女孩不再构建关于一个男人的意象时。 意象就是记录的因素。 不知道你看到了吗？ 你看到这一切了吗？ 丈夫和妻子，或者男孩和女孩， 不只有性相关的记录， 对快感、体验的追求， 还有对伤害的记录， 记录侮辱、唠叨、快感， 你知道的，关系中发生的一切。 而这些记录就成了意象。 你明白吗？ 现在，当男人和女人之间存在意象时， 就没有关系可言。 这是记录之间的关系， 你记录，我也记录， 这些记录就是意象。 现在，如果你完全不记录任何心理的事， 然后男人女人之间的关系就完全不同了 ——这很自然。我不知道你看到这一点了吗？ 我们讨论的过程中，你在这么做吗？ 或者只是词语上接受， 因此你们中的一些可能认为， 这很符合逻辑，合理，理智， 或者有些人会觉得这太难了， 对不起，我不能追求这一切， 我还是到外边帐篷里唱歌比较好，或者做些其他的事。 但是我们是在很严肃地讨论这一切， 因为这影响到了所有人类的关系。 哪里有作为记录的意象， 记录就是意象， 它会带来嫉妒，焦虑，仇恨，愤怒， 还有发生在人类之间的种种， 这一切就否定了爱。 对吗？
48:38 Now, love, for most of us, is something – you know what it is, I don’t have to explain all this. It is biological and, also, it becomes psychological. One is attached to one’s wife, without a wife you feel lonely, you lose all comfort, or the husband. So, the more you register, the more attached you are and the more attached you are, the greater the fear of losing. And facing that which is loneliness, the emptiness in that loneliness and trying to run away from that loneliness through various forms of entertainment, religious and otherwise. So, we are saying, where there is registration, unnecessary registration, there is no love. And if we are to understand the nature of compassion one has to go into this question of what is love and whether there is such a thing as love without any form of attachment, with all its complications, with all its pleasure and so on, so on, and fears. And next Saturday and Sunday we’II talk about sorrow, death and meditation. Now, you can bully me, now. 现在，对我们大多数人来说，爱就是 ——你知道它是什么，我不需要在这里解释。 它是生物的，也是心理的。 一个人依赖他的妻子，没有妻子他就会感到孤独， 你丢掉了所有的幸福感，或者是依赖丈夫。 因此，你记录的越多，依赖的就越深， 你依赖的越深，就越恐惧失去。 恐惧面对孤独， 孤独的空虚， 然后就尝试从孤独中逃脱， 通过各式各样的娱乐， 宗教的，或者其他的。 所以，我们说，哪里有记录， 非必要的记录， 哪里就没有爱。 如果我们要去理解慈悲的本质， 我们必须探究爱是什么， 是否存在爱这件事， 没有任何形式的依赖，及其中的复杂性， 没有任何快感，等等，还有恐惧。 接下来的周六周天， 我们会探讨悲伤，死亡和冥想。 现在，你们可以霸凌我了，现在可以了。
51:08 Q: Sir, you say that you take a wife out of loneliness. 问：先生，你说娶一个妻子可以摆脱孤独。
51:21 K: I did not say that, sir. Just listen, sir. I said when one becomes aware of oneself, there is this factor of loneliness, which is entirely different from being alone. Alone – the word ‘alone’ means ‘all one.’ Whereas loneliness is complete isolation from everything. Haven’t you felt this?

Q: Yes, I have. 		克：先生，我没那么说过。请仔细听。 我说，当一个人觉察自身， 会发现存在孤独的因素， 这和单独完全不同。 单独（Alone）——这个词意味着全然一体（All one）。 然而，孤独是和所有事彻底的隔绝开来。 你感受到了吗？

问：我感受到了。
52:02 K: Not only you, sir, all human beings go through this – sense of complete isolation in which there is no relationship with anything – you know. You’re completely lost. And most of us never remain with it, understand it, go into it, but run away from it. That is, to look at loneliness and not move away from that. You know, when you have great pleasure you don’t want to move away from it, do you? You don’t want to say… Everything you do to hold it. You live with it. In the same way, to live so completely with that loneliness, without a movement away from it. Then, out of that living with something which you don’t understand, which has got tremendous meaning in one’s life, then that begins to flower, come out like a beautiful flower and wither away. But if you run away from it or if you try to force yourself to understand it, go into it, you are destroying the flower. Whereas, if you remain with it, completely, it is like a thing that flowers and withers away. You understand this?

Q: No, I don’t. Often, I think, why is my life a mess? It’s a mess because I don’t want to marry. 		克：先生，不只是你，所有人类都经历过这些 ——一种彻底的隔绝感， 其中没有和任何事的关系——你知道的。 你完全迷失了。 我们中的绝大多数人从不和它共处，理解它，走进它， 相反我们从其中逃开。 也就是，看着孤独，而不从中逃开。 你知道，当你有巨大的快感， 你不会从中逃开，对吗？ 你不会说 你会做任何事来保持住它。 你和它生活在一起。 同样的，和孤独完全共处， 没有任何逃离它的行动。 然后，从其中， 和某种你不理解的事共处， 这在生命中具有巨大的意义， 然后它就会绽放， 就像一朵美丽的花，然后就会凋谢。 但是如果你从中逃开， 或者你强迫自己理解它，走进它， 你就毁掉了那朵花。 然而，如果你彻底地和它共处， 那它就会绽放然后枯萎。 你明白吗？

问：不，我不明白。 经常，我会想，为什么我的生活是一团糟？ 这就是因为我不想去结婚。
53:56 K: I didn’t say, sir, marry, or not marry. 克：先生，我没说过，结婚或者不要结婚。
54:00 Q: Well, you say, ‘Stay with your loneliness.’ That means, to me, stay in the rotten position I am. 问：不，你说，”和你的孤独共处。“ 这对我来说，就是处在现在这种烂境地。
54:06 K: No, no. If one is neurotic – just a minute, sirs, if one is neurotic and you know you’re neurotic – most people don’t know that they’re neurotic – but if you are aware that you are neurotic and not act from that neuroticism, you will end it. Surely, this is simple enough! 克：不，不。 如果一个人是神经质的——先生，就让我说一分钟， 如果一个人是神经质的，而你不知道你是神经质的—— 大部分人都不知道他们是神经质的—— 但是如果你觉察到自己是神经质的， 同时不基于这种神经质行动， 你就结束了它。 当然，这非常简单！
54:37 Q: How do I stop acting out of neuroticism, when I’m a neurotic? I can put away myself in a closet and say, ‘I will not act any more.’ 问：当我神经质时，我如何能停止基于神经质的行动呢？ 我只能把自己锁在衣橱里，说，”我不会再行动了。”
54:46 K: No, sir, we’re not saying that. We are saying – please, listen, sir – please, as we said, there is an art of listening, which is to listen, not to the speaker only but to listen to yourself, to listen to the birds, to the movement of the wind among the leaves and so on. Just to listen. You know your own opinions, you know your own thoughts, but you have to put those aside, to find out what the other fellow is saying. If you are not capable, that’s part of neuroticism. But I’m sure, though we are, most of us, perhaps, are neurotic, we can, at moments, at least, this morning, put away our own thoughts, our own importance, our own opinions and just listen to find out what the other fellow is saying. That’s all. The other fellow is saying, simply, that to be aware of oneself, and if one is aware, you discover that you are neurotic, that you have peculiarities, you have this and that – you know. You hold on to opinions and experiences, all this importance – just to be aware of it. And, in that awareness, the neuroticism comes out, flowers, withers away – if you give it an opportunity. But if you say, ‘No, I’m neurotic, I must not act. I must lock myself up,’ then you’re giving importance more and more to the neuroticism. Full stop. 克：不，先生，我们不是在说这个。 我们在说——先生，请认真听一下—— 就像我说的，存在聆听的艺术， 不只是聆听演讲者说什么， 也要聆听自己，聆听那些鸟， 还有风在树叶间的运动，等等。 只是聆听。 你知道你自己的观点，你知道你自己的想法， 但你必须把他们放在一边， 才能弄清别人在说什么。 如果你不能这样做，这就是一种神经质。 但是我确定，我们中的大多数人，也许，都是神经质的， 但现在，至少这个早晨，我们可以 放下我们自己的想法，我们自己的重要性，我们的观点， 只是听一下，并弄清另一个人在说什么。 这就是全部了。另一个人在说，很简单， 就是觉察你自己， 如果你觉察，你就会发现你是神经质的， 你有这样那样的特点——你知道的。 你坚持某个观点，经验，所有那些重要性 ——只是觉察这一切。 然后，在这种觉察中，神经质就会出现， 绽放，然后枯萎——如果你给它机会的话。 但是如果你说，“不，我不神经质，我不能行动， 我必须把自己锁起来“， 那你就会给予神经质越来越多的重要性。 彻底地停止。
56:46 Isn’t that enough for this morning? 今天早上说这些够了吗？
56:48 Q: No.

K: No? Wait a minute, sir. You say, ‘No’ – why? Sir, look, we have this morning, gone into something that demands your total attention, that you have to go into yourself very, very, very deeply. And, if you have done it, at the end of an hour, you say, ‘Basta, that’s enough.’ 		问：不。

克：不？那就等一分钟。 你说”不“， ——为什么呢？ 先生，你看，今天早上我们的讨论 需要你全部的注意力， 你必须自己非常，非常深入地探究。 如果你这么做了， 在这一个小时结束后，你会说，”够了”。