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BR84T2 - 观察恐惧这件非凡的珠宝
第二次公开演讲
布鲁克伍德公园，英国
1984年8月26日



1:59 Krishnamurti: May we continue with what we were talking about yesterday morning? 克里希那穆提：我们可以接着 我们昨天早上谈论的东西继续讲下去吗？
2:12 I think it is important to remind you, if I may, if one may, that this is not an entertainment, this is not a weekend amusement in a nice place. Sorry for the bad weather, but there it is! We are in England! And we are not trying to convince you of any ideology, of any concept, or a series of programmed investigation. But rather that we are all thinking together, if we can, over our problems, not only human, psychological, psychic problems, but also the problems outside of us, outside in the world which is so full of danger: terrorists, ideological commitments – the Communists and the so-called Democrats, the totalitarians and the dictatorships, and also all the great inventions that are going on in the world. Tremendous inventions, not only to destroy man and destroy the earth, but also great inventions to distort the brain of the human beings. There are the computers, which is an extraordinarily important thing; we have been talking about it to some specialists who are building and who are concerned with computers – in America and so on, and here. Computers probably can do almost anything that human beings can: think much faster, calculate much quicker – in seconds. Carry a million memories in a small chip. And also what is going to happen to the human brain when the computer which can do almost anything – will the human brain wither? Please consider all these problems. Will the human brain, our brain, which has striven, struggled, aggressive, competitive, calculating, working endlessly to earn money or to achieve some ideological concepts and pursuits. And the computer can do all this much better than any of us can. And then what happens to the human brain, which now is so occupied with itself, will it wither away? Or will it be caught in the vast entertaining world, in the entertaining industry, not only the cinema, televisions, all the religious entertainments that are going on in the world in the name of God, which is another form of entertainment, whether it is done in the temples in India, or in Rome, or in some mosques, it is still entertainment. Or the brain will occupy itself with something much vaster, greater and deeper. That is, to turn, not selfishly, not self-centred, inward look, but rather turn to something beyond all that which man has accumulated through millennia upon millennia. To find something vast, immeasurable, not to be measured by words, by thought and so on. 我需要提醒下你们，我认为这很重要——如果允许我，允许某人提醒下的话—— 那就是这并不是娱乐， 这并不是周末在一个美好的地方所进行的娱乐活动 ——很抱歉天气不太好，但也没啥办法！ 因为我们是在英国！ 我们并没有试图说服你去相信任何意识形态、 任何概念， 或者一系列程序化的学术研究。 而是我们要一起去思考——如果我们可以的话—— 去仔细考虑我们的问题， 不只是人类的、心理上的、精神上的问题， 也要考虑在我们之外的问题， 外部世界的问题——这个世界是如此危险重重： 恐怖分子、忠诚于某种意识形态 ——那些共产主义者，以及那些所谓的“民主主义者”， 极权主义者和独裁专政， 我们也要来考虑一下所有这个世界正在发生着的伟大的发明创造。 那些惊人的发明创造， 它们不仅可以摧毁人类和摧毁地球， 还有那些会扭曲人类大脑的惊人发明。 我们发明了电脑， 它是一种无比重要的东西， 我们曾经和一些专家讨论过它， 这些专家设计制作了电脑，他们也很关心电脑的事情 ——在美国，等等地方，以及这里，和他们讨论过电脑。 电脑几乎可以做任何人类可以做的事： 它们思考得更快， 计算得更快——只需要短短几秒钟时间。 用一个很小的芯片就可以储存携带上百万条的记忆内容。 那么，当电脑几乎无所不能时， 人类的大脑会发生什么呢？ 人类的大脑会衰退吗？ 请你们思考一下所有这些问题。 人类的大脑，我们的大脑 ——它们曾经努力、奋斗、 积极进取、争强好胜、精心算计， 无休止地工作去赚钱， 或者去实现某种意识形态上的理念和追求。 然而电脑可以比我们任何人都更出色地完成所有这些事情。 而那时，人类的大脑会发生什么呢？ 这个大脑如今如此忙碌于自身， 它会衰退吗？ 还是说它会沉迷于那个庞大的娱乐世界中， 陷入于娱乐产业中， 不仅仅是电影院，电视， 也包括所有正在世界上发生着的 以上帝的名义而进行的宗教娱乐， 它是另一种形式的娱乐， 不管它是发生在印度的寺庙里， 还是发生在罗马，还是发生在某些清真寺里， 它仍旧是一种娱乐。 还是说，大脑会去探究 某种更为广阔、伟大与深刻的东西。 也就是说，大脑会转向——不是出于自私，不是那种自我中心的内观—— 而是转向某种超越 人类数千年以来所积累事物的东西。 去找到某种广阔的、不可量度的， 无法用语言文字、思想等等来量度的事物。
7:42 So we are not only at a crisis in the world psychologically, a crisis in our consciousness, but also there is a crisis going on at the present time in the world. And we were talking about yesterday morning, and we are talking over together, we are talking over our problems, not mathematical problems or geographical, or other kinds of problems, but human problems with all our fears, anxieties, sorrows, pain, depressions, long enduring conflicts. We are talking about those things because it is our life. 所以我们不仅正处于一场心理世界中的危机， 一场我们意识中的危机， 同样的，如今这个世界也正在遭遇一场危机。 我们昨天早上进行了讨论， 我们一起进行了讨论， 我们讨论了我们的问题， 不是那些数学上的问题、 地理学的问题，或者其他的问题， 而是人类的问题，我们所有的恐惧、焦虑、 悲伤、痛苦、抑郁、 漫长持续的冲突。 我们谈论了这些东西，因为它们就是我们的生活。
8:48 And we also talked about yesterday – wasting our life. We mean by wasting doing things that are practically becoming meaningless apart from earning a livelihood, and so on. And we were talking yesterday also about time, thought and security. The brain can only function excellently, at its highest capacity and energy when it is completely secure, when it is not living or holding on to some illusions, some concepts, beliefs, faith, some fantastic ideas or the ideals of Marx and Lenin and so on, or our own democratic ideals and holding on to them. We were talking about time and what relationship has time to security? Time being tomorrow, time being the thousand tomorrows following each other. Is there security in that tomorrow? Do we understand each other? The speaker is asking a question whether there is security in the pursuit of tomorrow, in the pursuit of the future, which is time. Right? Please, we are talking things over together, I am not talking to myself, and this is important to understand, if we want to go into ourselves and understand our whole what we call the psyche, which is our being. And to understand that very deeply one must go into this question of security. We seek security in the family, in the community, in a commune, or in a particular sect, whether it be the sect of Catholicism or Protestantism and so on. Or Hinduism and so on. Is there security in time? Do you understand my question? Is there security in the future? And what is the future? The future is what we are now, what one is now, with all the turmoil, anxiety, depression, violence, self-centred activity, sorrow, affection, and the pain of separation and the fear of death, is what is now, what we are now. That is our psyche, that is our consciousness, that is our being. And has that, which is the result of vast experiences, knowledge of that which we have accumulated during thousands and thousands of years, that is what we are now. The tradition, our conditioning, both linguistically and, which is another matter, we won’t go into the question of whether the brain can be conditioned linguistically. Are you interested in all this? Sunday morning? This is not a sermon. If you are really interested in your own life, not in what the speaker is talking about, if one is interested to understand this enormous, complex society in which we live, with all the immorality, with all the corruption, and the great sorrow every society brings to every human being, and that society which we have created, that society is not different from us. We have created it through our greed, through our violence, through our aggression, through our competitiveness and so on. We have made it. And we are caught in that which we have made. So we are fighting not only society externally, trying to adjust ourselves to it, and also rejecting it and withdrawing ourselves from that society, it is all part of this self-centred projected activity of every human being in the world, whether he lives in the most smallest hamlet, village or in the great cities of the world. We have made this mess. And we are asking, as what we are now, what is the future of us now? And has the future, that is tomorrow, and the thousand million tomorrows, is there security in that? We hope, and in that hope we try to find some kind of security in hope. Hope implies the future. So as we were pointing out yesterday, we should understand this very seriously because it may totally bring about a psychic revolution. We may look at the world and ourselves totally differently if we understand the nature of time. Time is not only to cover a distance from one point to another. Time is necessary to learn a language, to learn a skill, to build a house, to acquire a skill, to drive a car and so on, time is necessary. But is time, that is, movement of becoming – you understand? Are we together in all this? Or you’re getting mesmerised? Please, the person is not important at all. The speaker is not important in any way. But what he says is important. Either we see the truth of it or the falseness of it, the logic, the sanity, the reason of it. That’s what matters, not the personal, personality cult. The speaker is merely a telephone and the speaker means it, it is not just a word. 我们昨天也谈论了「浪费生命」。 我们所说的「浪费」，指的是去做那些 实际上是毫无意义的事情 ——但并不包括挣钱谋生等等这些。 我们昨天也讨论了 时间、思想和安全。 想要让大脑以最高的能力与能量 出色地运作 ——这只有当它绝对安全时才可能， 当它不再活在幻想中，或者执著于某些幻想， 执著于某些概念、信仰、信念， 或者某些不切实际的理念， 或者马克思和列宁的理想等等， 或者执著于我们自己民主精神的理想。 我们正在谈论「时间」， 以及「时间」与「安全」有什么关系。 「时间」就是明天， 「时间」就是上千个接踵而至的「明天」。 在这种「明天」中存在「安全」吗？ 我们是否彼此理解了？ 演讲者提出了一个问题： 那就是在追求「明天」， 追求未来的过程中——也就是「时间」中——是否存在「安全」？ 对吧？ 请注意，我们是在一起讨论这些事， 我并不是在自言自语， 而明白这一点是很重要的， 如果我们想要深入探究自己，去了解我们整个的 也就是我们所谓的“心灵世界”，也就是我们的存在。 而要非常深入地了解它， 我们就必须来探究关于「安全」的问题。 我们在家庭、 社区、社群， 或某个教派中寻求安全感， 不管它是天主教的教派、 还是新教的教派，等等。或者是印度教的教派，等等。 在时间中会有安全吗？ 你们明白我的问题吗？ 在未来之中会有安全吗？ 什么是「未来」？ 「未来」就是我们现在的模样， 我们现在的样子：我们所有的混乱、 焦虑、沮丧、暴力，自我中心的活动。 悲伤、喜爱， 离别的痛苦，以及对死亡的恐惧 ——这些就是「现在」，就是我们现在的样子。 这就是我们的心灵世界， 我们的意识，我们的存在。 它们是我们广阔经验的产物， 是我们成千上万年 积累起来的知识的产物， 它们就是我们现在的样子。 那些传统，我们的局限， 既包括语言学上的局限，也包括……这是另一个问题了， 我们就不探讨这个问题了 ——即大脑是否会受到语言学上的制约。 你们对这些东西感兴趣吗？ 在星期天的早上听这些？ 这并不是一次布道。 如果你真的对你自己的生活感兴趣， 而不是对演讲者所说的东西感兴趣， 如果我们有兴趣去了解这个庞大而复杂的社会， 这个我们所生活于其中的社会， 这个社会有着各种不道德和腐败， 任何社会都给每个人带来了巨大的痛苦， 而那个社会是我们所创造的， 那个社会与我们并没有不同。 我们已经创造出了它，经由我们的贪婪、暴力、 侵略性、 经由我们的竞争心等等，是我们造就了这个社会。 而我们深陷于这个我们自己创造出来的东西中。 所以我们不仅外在与社会作斗争， 努力调整自己来适应于它， 我们同样也在拒绝它， 让自己脱离这个社会， 这些全都是这个世界上每一个人 自我中心投射活动的一部分， 不管那个人是生活在最小的村庄里、乡村里， 还是生活在世界各地的大城市里。 我们已经造成了这场混乱。 而我们在问：就我们现在这个样子， 此刻的我们将会有怎样的未来？ 而未来——未来就是「明天」， 千千万万个「明天」， 在未来之中会有安全吗？ 我们希望有， 并试图在这种希望中找到某种自己期望的安全感。 希望就暗示了「未来」。 所以就如我们昨天所指出的， 我们应该非常认真严肃地去理解这一点， 因为它也许会带来一次完全的心灵上的革命。 如果我们理解了时间的本质， 我们或许就会以完全不同的视角来观察这个世界和我们自己。 时间不只是从A点到B点的一段距离。 时间在某些情况下是必要的：学习一门语言， 学会一项技术，建造一座房子， 掌握某种技能，学会开车等等， 时间是必需的。 然而，「时间」 也就是那种「成为」的运动——你们理解了吗？ 我们是否都理解这些东西了？ 还是说你们正在被我催眠？ 请注意，这个人根本不重要。 演讲者一点儿也不重要。 然而他所说的东西是很重要的。 我们要么看到了它的真实性，要么看到了它的虚假性， 看到了它的逻辑、理智和理性。 这才是重要的事，而不是个人以及个人崇拜。 演讲者仅仅是一个话筒， 演讲者是说真的，这不只是随口说说。
19:28 And so we are trying to understand whether there is security in time. That is, we are the past, there is no question about it. And that past is operating, modifying itself, in the present. The present, if there is no fundamental change – not some superficial scratching – but fundamental change, the future is what we are now. So all time, the past, the future, the present, is in the now. Right? And that, if we can really capture the significance of this, then we begin to see the implication of what it means to change. I wish I could discuss this matter with somebody who is following this intimately, closely, not just listening casually, because it is really very important, because it really will alter the whole way of looking at life. If you accept that there is no tomorrow, how do you look at the world, how do you look at yourself, how do you consider God? How do you consider becoming something? You understand? Becoming something implies time. And you see all time is contained in the now – you understand? – then what is becoming? Is there psychological becoming at all? I wonder if you follow all this. 所以我们正试图去了解 在时间之中是否存在安全。 换句话说，我们是「过去」， 这是毋庸置疑的。 而这个「过去」正在此刻运作着，并修改着自身。 而如果此刻，我们没有根本性的改变 ——不是一些肤浅表面的修正， 而是根本性的转变—— 如果没有这种转变，我们的未来还是会和我们现在一样。 因此所有的时间：过去、未来和现在， 都包含在「当下」之中。 对吧？ 而如果我们可以真正地领会它的意义， 那么我们就会开始看到「改变意味着什么」的暗示含义。 我希望我可以和某人讨论一下这件事 ——但这个人必须已经紧密仔细地跟上了这一切， 而不只是随便听听就算了， 因为它真的非常重要， 因为它真的会改变我们看待生活的整个方式。 如果你接受了并不存在什么「明天」， 那么你会怎么看待这个世界？ 你会怎么看待自己？ 你会如何看待上帝？ 你会如何看待「成为某人」这件事？ 你理解了吗？ 「成为某人」暗示了时间。 然而你看到了：所有的时间都包含在「当下」之中 ——你明白了吗？—— 那么什么是「成为」呢？ 究竟是否存在心理上的「成为」？ 我不知道你们是否跟上了这些。
22:26 And what does then – if you understand this – relationship mean? To be related to somebody in which there is no time, no becoming – do you understand? Are we following this a little bit? Or would you like to see a video? Because these are really important questions, fundamental questions one must ask oneself. What is it – what does it mean to change if there is no tomorrow, because tomorrow is now. And if change implies gradualness, then you admit time. And that time, the future, is now. So is it possible to change instantly, not allowing time to interfere at all. So can the brain, which has been accustomed to gradualness, and gradually become good, gradually end violence, gradually get over my idiocy, and so on. The brain is accustomed to that. We are educated that way. You will gradually learn how to write properly at the school, how to learn mathematics gradually, take two years, and you have to take several years to become a doctor, but we have extended that same feeling, that same movement into the whole psychological world. So we say, ‘I will gradually become something’, gradually learn how to meditate – good God – you understand? Gradually learn how to live peacefully. All that implies our conditioning to the concept of becoming. And if time is – if all time is in the now, which is a fact, it is a statement of a fact. That statement may not be true, so you have to find out for yourself if that statement is a fact or not, not merely be influenced or coerced, or encouraged by the speaker. Therefore one must have doubt, question, there must be scepticism to say, ‘Is it true?’ So that your own brain is active, you yourself see things as they are. 而如果你理解了这一点，那时 「关系」又意味着什么呢？ 与某人产生关系 ——在其中是没有时间，没有「成为」的。 你理解了吗？ 我们是否稍微有点明白了？ 还是说你们想要看一盘录像带？ 因为这些真的是很重要的问题， 我们必须问问自己的根本性的问题。 什么是 如果没有「明天」，那么「改变」意味着什么？ 因为明天就是现在。 而如果改变意味着「渐进的变化」， 那么你就承认了「时间」。 然而那个时间，那个未来，它就是现在。 所以我们是否可能立刻就改变， 绝不让时间介入进来。 所以，这个大脑 它一直习惯于「渐进变化」， 逐渐地变成好人， 逐渐地结束暴力， 逐渐克服我的愚蠢，等等。 大脑已经习惯于这样。 我们都接受了这样的教育。 你将会在学校里逐渐学会如何正确写字， 如何逐渐掌握算术，花两年时间学会它， 而你必须要花费好几年时间才能成为一名博士， 但我们已经将同样的感受、 同样的运动，延伸扩展到了整个心理世界中。 所以我们会说，“我将会逐渐成为某号人物”， 逐渐学会如何冥想 ——天哪——你明白了吗？ 逐渐地学会如何和平地生活。 所有这一切都暗示了 我们被这种「成为」的概念所制约了。 而如果时间是……如果所有的时间都在当下之中， 这是一个事实，这是一种对于事实的陈述。 这种陈述也许不是真的， 所以你必须要亲自去发现 这种陈述是否是事实， 而不仅仅是被演讲者影响、强迫或怂恿。 因此我们必须要去怀疑和发问， 我们必须要带着质疑的态度去问，“这是真的吗？” 这样你自己的大脑才是活跃的， 你才能自己去如实地看清事物。
26:41 As we were saying, if all time, the past, the present and the future, is contained in the now, what is our relationship to each other? That relationship between man and woman who are in conflict, each wanting to fulfil, each helping the other to sustain themselves; if one is weak, he will depend on somebody strong, and so on. That is the present relationship of conflict. And can that conflict end instantly, not gradually – you understand my question? 就如我们说过的， 如果所有的时间——过去、现在和未来—— 都包含在当下中， 那么我们彼此间的关系又是什么呢？ 那种男人和女人之间的关系，他们处于冲突中， 双方都想要实现自己， 双方在彼此帮助着支撑对方， 如果某人是软弱的，他就会依赖于某个强壮之人，等等。 这就是我们当前充满冲突的关系。 那么这种冲突能否立即结束——而不是逐渐地结束呢？ 你们理解我的问题了吗？
27:42 And then what is action? Action is according to a memory, conditioned by the past, or action of tomorrow. ‘I will do this’, ‘I will try to understand’, ‘I will try to listen to what you are saying’. So what is action when there is no – when all time is now? You understand the question? I wonder! One is greedy, or one is violent. Violence has many aspects: conformity, imitation, adaptation, adjustment, or physical gestures, and action physically, hating somebody and so on, throwing a bomb. Those are all based on concepts, ideas, memories, ideals, and so on. So if there is no tomorrow – you understand? – what then is action? 那时，什么是行动呢？ 我们的行动是依据记忆的， 被过去所制约的， 或者行动是基于「明天」的。 “我将会去做这件事”，“我将会试着去了解”， “我将会努力聆听你所说的东西”。 所以，当没有了……——当所有的时间都是当下—— 那时，行动是什么呢？ 你明白这个问题了吗？我不知道！ 某人是贪婪的，或者他是暴力的。 暴力会表现在很多方面： 遵从、模仿、适应、调整， 或者身体的姿势，作出粗暴的举动， 憎恶某人等等，扔下炸弹。 这些全都是建立在概念、 理念、记忆、理想等等之上的。 所以，如果没有了「明天」——你理解了吗？—— 那时，行动又是什么呢？
29:54 All right, sir, put it the other way, perhaps we will get at it better. Most of the people in the world believe in God – right? I don’t know why but they do! In the ancient literature, the very ancient literature, there is no mention of God at all. God is only a recent invention. And that God, whom we worship, whom we pray to, who has built the world, created the world, he is the essence of all that, and so on and so on and so on. And all of us, most people in the world are trying to achieve, or realise that sense of godliness. But if there is no tomorrow – you understand what is implied? there is no sense of achievement at all, except you do achieve a job, do achieve a certain status, or you have – work hard to accumulate a lot of money, or power, for that there is plenty of tomorrows, especially for money and power. I wonder if you have ever gone into the question of power. Power over people, power of the few over the many, or the power of one, whether he be a guru, or a dictator, or the power of the few, representing an ideal, holding this immense power to control, shape the human brain – the professors, the scientists, and every human being wants power in some form or another. The man over the woman, or the woman over the man, sexual power, the power of thought – you understand all this? Power of the man who says, ‘I know, and you don’t know. I will tell you all about it’? The power of knowledge. 这样吧，先生，让我换个说法， 我们也许就能更好地理解它了。 这个世界上的绝大多数人都信仰上帝——对吧？ 我不知道为什么他们要这样做，但他们就是信上帝！ 在古代的文献中， 那些非常古老的文献中，并没有提到过任何关于上帝的事情。 上帝只是近代发明出来的东西。 而这个上帝……我们崇拜他，我们向他祈祷， 他搭建了这个世界，创造了这个世界， 他就是一切万物的本质，等等，等等。 而我们所有人，这个世界上绝大多数的人， 都在试图去达到或者实现那种虔诚敬神的感觉。 但如果没有「明天」 ——你知道这意味着什么吗？ 那时就绝不会有任何「达成感」了， 除了你取得一份工作， 达到了某种身份地位， 或者你已经努力工作，积攒了很多的钱， 或者权力， 对这些事情来说，存在着大量的「明天」 ——尤其是对金钱和权力来说。 我不知道你们是否探究过关于权力的问题。 那种支配他人的权力， 少数人拥有的支配大多数人的权力， 或者某一个人的权力， 不管他是一个古鲁还是一个独裁者， 或者少数人所拥有的权力，这种权力代表着某个理想， 他们拥有着这种巨大的力量，可以去控制、 塑造人类的大脑 ——比如那些教授，那些科学家， 而每一个人 都想要拥有某种形式的权力。 男人支配女人的权力，或者女人支配男人的权力， 那种性方面的权力， 还有思想的权力——你们理解这一切了吗？ 那个拥有思想权力的人会说，“我知道，而你不知道。 我将会来告诉你这一切”。 那种基于知识的权力。
33:03 So power is evil in any form, whether it is the power of the Pope, or the man over his servant. And all of us want some kind of power. We have never tasted the essence of humility, and innocence. The word ‘innocence’ means not to hurt another, or be hurt. May I go on? Or you want to see the video? Are you actually listening to what the speaker is saying? Listening, not only with the ear, but listening beyond the word, grasping the significance instantly, not demanding explanation after explanation, description after description. Do we listen at all? Or we are always interpreting what is being said to suit our own conditioning, our own like and dislike, and so on? If we could listen very seriously to this fact that all time is now, the past, the present and the future, then the truth of it becomes extraordinarily vital. It is a living thing, not just a series of words, concepts and beliefs. Then relationship, change and action have totally a different meaning. 所以任何形式的权力都是有害的， 不管它是罗马教皇的权力， 还是一个人使唤他仆人的权力。 而我们所有人都想要某种权力。 我们从未体验过谦逊 和纯真的本质。 “纯真”这个词的意思是不去伤害别人，也不会受到伤害。 我可以继续吗？ 还是说你们想要看录像带？ 你们真的在聆听演讲者所说的东西吗？ 聆听，不仅仅是用耳朵听， 还要聆听弦外之音， 立刻领会它们的意义， 而不需要一遍遍的解释， 一遍遍地描述。 我们是真的在聆听吗？ 还是说，我们总是在诠释对方所说的东西， 使之适合于我们自身的局限， 我们自身的喜好厌恶等等？ 如果我们可以非常认真严肃地聆听这个事实： 即所有的时间都是「现在」 ——无论是过去、现在还是未来， 那么这个真相就会变得无比重要。 它是一个真实鲜活的东西， 而不只是一些文字、概念和信仰。 那时关系、改变和行动就会具有完全不同的意义了。
35:36 We ought also to consider this morning the question of fear. Fear of the future – what might happen, fear of insecurity, fear of death, fear of what has happened in the past. There are so many fears that human beings carry with them. Or one dominant fear. Most human beings have fear, not only physical fears of getting hurt, not only physically getting hurt but inwardly getting hurt. We have fear of that. We have fear of oppression, fear of losing a job, fear of unemployment, in this country, there are people between 18 and 30 who have never known what work is. And so they become rowdy, and you know all the rest of it, what is happening in this country and in the other parts of the world. We are not talking of a particular form of fear, not your particular form, or my particular form. I might be afraid of public opinion, I am not, but suppose one is – what somebody else might say. And there is the fear of not achieving, not achieving enlightenment – you know, whatever that may mean. So many things we are frightened of. Agree? At least do we see this? As we said, we are not talking about a particular form of fear, but what is fear? You understand my question? One may be frightened of the dark. Or frightened of what one’s wife might say, and so on. Those are all expressions, multiple expressions of the central fact of fear – right? So we are talking about the central fact of fear, the root of fear, not the various forms of fear. And what is the root of all this? And fear has been one of the major factors of our life – not only now but in the past millennia, centuries upon centuries ago. The most primitive people were frightened of thunder lightening, so they made that into God. You understand? Anything that we are frightened of we make it into God or into something to be worshipped or something to be killed. Probably that is what we are doing now. So we are frightened people. Frightened of a pain of yesterday, recurring again today or tomorrow. Pain of losing one’s eyesight, hearing and ultimately dying. And we are asking: what is the cause of all the fear? What is the origin, the beginning of fear? And can that fear, first psychologically, inwardly, not the fear of outward things, but, first, the inward, inside the brain, inside the very hidden part of the brain, the very recesses of the brain, what is fear? Why have we not solved it? If there is no fear at all – at all, inwardly, would we have gods? Yes, sir, it is fear that is making, creating gods all over the world. So it is very important to understand and find out for oneself whether it is possible to be totally free of fear. First, psychologically, inwardly, subjectively. 而今天早上，我们也应该来考虑一下 关于「恐惧」的问题。 对未来的恐惧 ——害怕可能会发生的事情，害怕没有安全， 害怕死亡， 害怕过去曾发生过的事。 人类背负着如此多的恐惧。 或者背负着一个主要的恐惧。 绝大多数人都有恐惧， 不仅有生理上的恐惧，害怕受伤， 不仅害怕身体受到伤害，也害怕内心受到伤害。 我们害怕受伤。 我们也害怕受到压迫，害怕失去工作， 害怕失业， 在这个国家里， 有一群18至30岁的人，他们从来不知道什么叫工作。 因此他们变得吵闹粗暴，你们都知道所有这些事情， 知道这个国家以及世界上其他地方正在发生的事情。 我们并没有在谈论某种特定的恐惧， 不是你特定的恐惧或者我特定的恐惧。 我也许会害怕公众舆论 ——我本人并不害怕，但假设某人害怕—— 害怕别人对我的评价。 我们也会害怕无法实现目标， 害怕无法达到「开悟」——你知道的，不管它是什么意思。 我们在害怕着如此多的东西。 你们同意吗？我们是否至少已经看到了这一点？ 就如我们所说的，我们并没有在谈论某种特定的恐惧， 而是在讨论「什么是恐惧？」 你们明白我的问题了吗？ 有人也许会害怕黑暗。 或者害怕自己妻子也许会说些什么，等等。 这些全都是恐惧核心事实的表现， 各种各样的表现——对吗？ 所以我们在谈论的是恐惧的核心事实， 恐惧的根源， 而不是各种形式的恐惧。 那么，所有这些恐惧的根源是什么呢？ 恐惧一直以来都是我们生活中最主要的因素之一 ——不仅仅是现在，也包括在过去的数千年， 在过去的无数个世纪里。 最古老的原始人会害怕打雷闪电， 所以他们把它变成了神。 你们理解了吗？ 任何我们所害怕的东西，我们都会把它变成神， 或者变成我们的崇拜物或者某种要去杀死的东西。 这或许也是我们现在在做的事情。 所以我们是担惊受怕的人类。 害怕昨日的痛苦 会在今天或明天重演。 害怕有一天会遭受失明 或者失聪的痛苦， 害怕最终走向死亡。 而我们在问：所有这些恐惧的起因是什么？ 恐惧的起源或源头是什么？ 而这种恐惧——它首先是心理上的恐惧，内在的恐惧， 不是对外在事物的恐惧，而首先是内心的恐惧， 在大脑内部的，在大脑隐秘部分中的， 在大脑深处的恐惧， 恐惧是什么？ 为什么我们没有解决恐惧的问题？ 如果完全没有恐惧——内心没有任何恐惧， 我们还会有上帝神明吗？ 是的，先生，正是恐惧造就、创造了遍及世界的神明。 所以对我们来说，最重要的是： 自己去了解，然后去发现 是否可能彻底地摆脱掉恐惧。 首先是在心理上、在内心、在主观上摆脱掉恐惧。
42:05 If you ask the speaker: ‘Are you talking this as a fact, or are you free of it, subjectively?’, what if he answered, ‘Yes’, and then where are you? Do you understand my question? So it is not important to ask whether the speaker is free or not, but whether one is free or not, and how important, how essential it is to be free of fear. 如果你问演讲者： “你这样说是基于事实， 还是说你已经主观上摆脱掉恐惧了？” 可如果他回答说，“我已经摆脱恐惧了”，那么你会怎么样呢？ 你明白我的问题吗？ 所以重要的并不是询问演讲者是否已经摆脱掉恐惧了， 而是你是否已经摆脱掉它了， 以及摆脱恐惧有多么的重要和必要。
42:56 So what is fear? What is the origin, the beginning, deeply? Not only in the deep levels of the brain, the so-called unconscious fears. The speaker doesn’t like to divide consciousness into the unconscious and conscious – it is all consciousness. You can play around with those words but consciousness is whole, you can divide it, either for profit, for amusement, or for various other subjective reasons. But consciousness is whole. It is really indivisible, but we like to divide, break it up. 所以，什么是恐惧呢？ 恐惧深层次的起源和起因是什么？ 不仅仅是存在于深层次大脑中的、 那种所谓的“潜意识的恐惧”。 演讲者并不喜欢划分意识， 将其划分为潜意识和显意识——它们全都是意识。 你可以玩弄这些文字游戏，但「意识」是一个整体， 虽然你可以划分它， 为了利益、为了娱乐， 或者其他各种主观上的原因而划分它。 但意识本身是一个整体。 它其实是不可分割的， 但是我们喜欢去划分，去拆分它。
44:01 So let’s go into this question: what is the root of fear? Is it thought? Thought being the accumulated memories born of knowledge, experience, and thought born of knowledge, and knowledge being limited, so thought is limited. Is fear, subjectively first, inwardly first, is that fear born of thought? Thinking about tomorrow, thinking about what might happen. One’s wife may run away. Thinking in terms of not the actual present, but in terms of the future, or the past. Is that the cause of fear – thought? If it is the cause of fear, which the speaker says it is, and please don’t accept it, then what will you do with thought? You understand the question? If I am afraid of you because you might not get tomorrow a larger audience, a small audience, if I am frightened, I want to find out the cause of it. And the cause is, I want to have a large audience to make myself – you know – I am glad you understand that! And so on. And I want to find out the core, the origin of fear, how it comes. As we said the other day, one is not analysing, one is watching one is perceptive, which requires sensitivity, not a conclusion, not saying ‘I must get rid of it, I must do something about it, I must escape from it’, and so on, but watch it. To watch very clearly, without any direction, without any motive, to see, to find out for oneself if thought is the origin of this fear. Then I say to myself what shall I do with thought, if that is the cause of fear, how can I stop thought? You understand? Are we following each other? Please, come on. Then I have to ask who is the entity that stops thought? Right? You are following this? That entity is also thought that wants to be free of fear. Right? So one thought is battling with another thought – right? Do I see that clearly? That this is a battle between two thoughts. The thought that is saying I must be free from fear and the thought that says what is the origin of thought. The origin of thought, thought says, is very thinking itself. And then the other thought says, how can I stop thinking? You understand the problem? So there is conflict. Are we following each other? So there is conflict. Then I assume how can I end that conflict? So I build this thing – one thing after another, one association after another, and I am far away from fear. And I started trying to solve fear and ended up with such confusion, such conflict, such misery, and still fear remains. Just hold on a minute. 所以让我们来探究一下这个问题：即恐惧的根源是什么？ 它的根源是「思想」吗？ 思想就是积累起来的记忆， 这些记忆源自于知识和经验， 所以思想源自于知识，而知识是局限的， 所以思想也是局限的。 而恐惧 ——首先是主观上的、内在的恐惧—— 这种恐惧是源自于思想吗？ 心里在想着明天，想着可能会发生的事。 我的妻子也许会离我而去。 不是依据此刻实际的情况来思考， 而是从未来或过去的角度来思考。 这是否就是恐惧的原因——即「思想」？ 如果「思想」是导致恐惧的原因 ——演讲者说它是的， 但请不要接受这种说法， 那么，你会怎么来处理思想呢？你理解这个问题吗？ 如果我担心你们会 因为也许你们明天就不过来了，不管是一大群听众， 还是一小群听众 如果我感到害怕， 我就会想要去找出这种恐惧的原因。 而原因就是：我想要拥有一大群听众以便让我自己 ——你知道的——我很高兴你们都明白了这一点！ 诸如此类的。 我想要去搞清楚恐惧的核心和起因，它是如何产生的。 就如我们前几天说过的，我们并不是在分析， 我们正在观察， 我们在觉察，而这需要敏感性， 而不是下结论， 不是说“我必须要摆脱掉它，我必须要对它做一些事情 我必须逃离它”，等等， 而是观察它。 非常清楚地观察它， 没有任何方向，没有任何动机， 自己去看，去搞清楚 思想是否就是这种恐惧的源头。 然后我会对自己说：我该怎么处理思想呢？ 如果思想是恐惧的起因，那么我要如何才能终止思想呢？ 你明白了吗？我们是否彼此理解了？ 拜托了，一起来吧。 那时，我就要问了： 那个准备去终止思想的存在者是谁？ 对吧？你们跟上了吗？ 那个想要摆脱掉恐惧的存在者，他同样也是「思想」。 对吗？ 所以一个思想在和另一个思想斗争——对吧？ 我是否清楚地看到了这一点？ 那就是：这是一场两个思想之间的战斗。 一个思想在说：我必须要摆脱掉恐惧， 这个思想在问：思想的源头是什么。 思想说：思想的源头就是思考本身。 然后另一个思想说：那么我要如何才能停止思考呢？ 你明白这个问题了吗？由此便产生了冲突。 我们是否彼此理解了？ 所以就有了冲突。 于是我又会设想：我要如何才能结束这种冲突呢？ 所以我构建了这整件事情 ——一个东西接着另一个东西，一个东西关联着另一个东西， 而我则可以远离恐惧。 然后我会开始试图去解决恐惧的问题，而最终便导致了这种混乱、 冲突与不幸， 然而恐惧却依然存在着。 请稍等一下。
49:33 And then I ask – one asks: is there another cause of fear? Time. Time is a movement, a series of movements, and time, which is tomorrow – I might lose my job, I might become blind, I might – all the rest of it – tomorrow. So time is a factor of fear – right? So time and thought are the roots of fear. Time is thought. So that is the root of fear. I understand this, one understands this intellectually, verbally, it has been explained very carefully. Time as tomorrow, time as the past, time as the present, and tomorrow is all important to me. A thousand tomorrows, tomorrow is all important because I want to get rid of it gradually. So I see – one sees very clearly that time and thought are the root of fear, time, thought is the root of fear. Do I see it as an idea, or do I see it as a concept, or do I see it as something actual, factual, not an idea, and then work that idea into a fact? Are we following each other, a little bit at least? 然后我又问——某人又问： 恐惧还有别的原因吗？ 那就是「时间」。 「时间」是一种运动，一系列的运动， 而「时间」，它就是「明天」 ——我也许会失去我的工作， 我也许会失明，我也许会……——等等这些——也就是「明天」。 所以「时间」是导致恐惧的因素之一——对吧？ 所以「时间」和「思想」就是恐惧的根源。 时间就是思想。 所以这就是恐惧的根源。 我明白了这一点，某人在智力上、口头上理解了这一点， 这一点已经被非常仔细地解释过了。 时间就是明天，时间就是过去，时间就是现在， 而明天对我来说是至关重要的。 那成百上千个明天，「明天」是无比重要的， 因为我想要“逐渐地”摆脱掉它。 所以我看到——某人非常清楚地看到： 那就是时间和思想是恐惧的根源， 时间、思想就是恐惧的起因。 那么我是将其视为一个观点， 视为一个概念， 还是说我将其视为某种真实的、实际的东西？ 而不是将其视为一个观点， 然后努力把这个观点变为一个事实？ 我们是否彼此理解了？至少有一点理解了？
51:57 What generally happens is one hears a statement, like, all time is now. I don’t quite understand it, but I make an idea of it, a concept of it, and then I try to follow that concept. That concept is not the actual, so, again, I enter into the field of conflict. So can I, can one listen completely to this fact? That time and thought are the root of fear. Time-thought is the root, the beginning of fear. Just to perceive it, not what to do about it. You understand? We want – unfortunately, we want to achieve that, so we are making an effort. But if you listen quietly, silently, not be mesmerised, but listen to it quietly, deeply, then you see, then the very perception of that silence and watching, without any effort, fear has no place at all. This is not a romantic illusion. This is a fact. When you hold something without movement you see the beauty or the ugliness of that jewel completely. But we never look at the jewel. We say, ‘How beautiful’ and pass it on. But when we hold it in our hand, the most extraordinary jewel in the world, and look at it carefully, how extraordinarily complex, how delicate, subtle, its capacity, so great. One begins to learn what it is. Learning is different from memorising – right? My lord! Are we saying too much in one talk? 通常发生的事情就是 我们听到了一种陈述，比如：所有的时间都是当下。 我不是很理解它的意思，但我会把它变成一个观点， 把它变成一个概念， 然后我会试图去遵循这个概念。 然而这个概念并不是真实的， 所以我再次陷入于了冲突的境地。 所以我能否，我们能否完全地去聆听这个事实？ 即时间和思想是恐惧的根源。 时间-思想就是恐惧的根源和源头。 只是去觉察到这一点，而不是“该怎么处理它”。 你明白了吗？ 我们想要 很不幸的是，我们想要这样做， 所以我们会作出努力。 然而如果你能安静地、寂静地聆听， 不要被催眠， 而是安静地、深刻地聆听它， 然后你就会发现， 在有了这种寂静的觉察 和观察以后 ——这其中没有任何努力—— 恐惧便没有一席之地了。 这并不是一种浪漫的幻想。 这是一个事实。 当你一动不动地捧住某个东西， 你就会完全看清那件珠宝的美丽或丑陋。 然而我们从未去看那件珠宝。 我们会说，“它多么美啊”，然后就把它一笔带过了。 然而当我们把它捧在手中 ——它是这世上最非凡惊人的珠宝—— 然后仔细地欣赏它， 它有着多么复杂的构造， 多么的精致和精巧，多么的巧夺天工。 那么我们就会开始学习认识到它的真实模样了。 「学习」和「记住」是不一样的——对吧？ 我的主啊！ 我们是不是在一场演讲中讲了太多东西？
55:01 Q: Yes. 听众：是的。
55:03 K: Yes? Quite right. You are right. Saying too much in one talk – can’t be helped. Sorry! 克：是吗？很好，你们说的是对的。 一场演讲中塞了这么多东西——这也是情不自禁。很抱歉！
55:17 Have you ever held fear? Hold it. Not move away from it. Not try to suppress it, run away from it, or transcend it, or do all kinds of things with it, just to see the depth of the fear, the extraordinary subtleties of fear. And you can only be aware of all that when one is looking at it without any motive, without trying to do a thing about it, just watch it. 你是否曾经捧着那个「恐惧」过？ 捧着它。 不要离开它。 不要试图去压抑它、逃离它或者超越它， 或者对它做各种事情， 只是去观察那种恐惧的深度， 恐惧那非凡的精细微妙。 而要觉察到这一切， 只有当你可以毫无动机地去观察它时才行， 不试图对它做什么事情，只是观察它。
56:06 One can do the same thing with pain – of course, not extreme pain. When you watch pain carefully, not trying to rush to the dentist immediately, when you watch it, stay with it, not morbidly, but see all that is happening. How you react to it, and so on, so on. If you do that, the pain lessens, naturally. In the same way, if you hold this jewel – fear is an extraordinary jewel, extraordinary something, which has dominated human beings for 40,000 years and more. And if you can hold it and look at it, then one begins to see the ending of it. Not gradually, the ending of it, completely. Which means fear is part of our self-centred, egotistic activity. Fear is, when the ego, ‘the me’, is isolated, when ‘the me’, the self, this self-centred movement, because it is separative, because it is the very essence of conflict and all the rest of it, that is the root of fear. But when you hear this, ‘How can one live’, you will say, ‘in the world without being self-centred?’ Right? This is natural, healthy question. But first be free and then you will find out, not the other way round. You understand what I am saying? It is like saying, ‘What is on the other side of the mountain?’ You have to climb the mountain to find out. But the description of what is on the other side of the mountain is still a description. But if you walked up the mountain, then you will find out. You see, what we want is guarantees. If I give this up, will you assure me of that? And there is no assurance. Actually there is no giving up. Right? 我们也可以对「痛苦」采取同样的行动 ——当然了，不是那种极端的痛苦。 当你小心仔细地观察痛苦， 而不是试图立即冲到牙医那里去， 当你观察它，与之共存 ——不是以病态的方式， 而是看着所有发生的事情。 你是如何对它作出反应的，等等，等等。 如果你这样做的话，那种痛苦自然就会减轻了。 同样的，如果你手捧这个珠宝 ——恐惧就是一个非凡的珠宝，某种奇特的东西， 它已经支配了人类有四万多年了。 如果你可以捧着它并观察它的话， 那么你就会开始看到 它将会结束。 不是“逐渐地”结束，而是结束了，彻底结束了。 这意味着 恐惧是我们自我中心、自我本位活动的一部分。 当那个自我，那个“我”是孤立排外的， 当有了那个“我”，那个“自己”， 这种自我中心的运动时，那时就会有恐惧， 因为它有分离的倾向， 因为它就是冲突等等此类事物的本质， 这就是恐惧的根源。 可是当你听到了这些，你会问， “可如果没有了自我中心，我们如何能够生活在这世界上呢？” 对吧？ 这是一个自然且合理的问题。 但你先要摆脱自我中心，然后你才会明白它， 而不是反过来。 你明白我的意思吗？ 这就像是在说， “山的另一面有什么呢？” 你必须要爬上那座山，然后才能发现它。 而关于「山的另一面有些什么」的描述， 它仍旧只是一种描述。 但如果你能爬上那座山， 那么你就会知道它了。 你瞧，我们想要的是保证。 如果我放弃了这个东西，你能保证我可以获得另一个东西吗？ 这里并没有什么「保证」。 事实上，也不存在什么「放弃」。 对吗？
59:32 So we are asking now: if thought and time or thought-time is the fact of fear? And we see it is. And the brain has been conditioned, shaped, moulded, has accepted fear as the way of life. And the brain is reluctant to let go. It has lived for thousands of years in the realm of fear, it has got used to it, all the cells, you know, all that is going on inside, it says that is natural, that is part of our life. And either one learns through a tremendous shock, which is bad for the brain, or you see the fact instantly. And therefore action takes place instantly. 所以，我们现在正在问： 思想和时间，或者说「思想-时间」 它是否就是恐惧产生的真相？ 而我们看到它的确是。 而大脑已经被制约、塑造和定型了， 它已经接受了恐惧，将其作为一种生活方式。 大脑舍不得丢掉它。 它已经在恐惧的世界里生活了数千年了， 它已经变得习惯于它，它所有的细胞， 你知道的，所有大脑内部在进行的事情， 它在说：这是自然的，这是我们生活的一部分。 我们要么通过一次巨大的打击认识到这个真相 ——这对大脑是有害的， 或者说你立即就看到了这个真相。 由此立刻产生了行动。
1:01:02 And we were talking about security. Obviously, there is no security in the future. Right? I wonder if we see that. Future is when you say, ‘I will be safe the day after tomorrow’, or ‘There is God in whom I’ll find security’, or in some form of illusions. Is there security in time? Please, go into it. Or there is only security, complete security, in the understanding the truth that all time is in the now. The now is the ultimate security. Come on, sirs! Do you understand? The now is that which you are now. What you are is your consciousness. Right? Your consciousness is what you are. Your consciousness – the consciousness contains your fears, your aspirations, your longings, your desires, your fulfilments, your depressions, your anxieties, sorrow, pain – all the rest of it, your gods – all that is your consciousness. And in that consciousness, is this whole movement of time and thought – right? I wonder if you understand all this? You are your consciousness, aren’t you? No? Of course. No? So your consciousness is your faith, your belief, nationality, your fears, your gods, you’re British, French, German, Indian, Sikh, – and all these divisions in which thought has divided the world and human beings. So all that consciousness is you. The selfish activities and trying not to be selfish, and so on, so on. The whole of that consciousness is you. And this consciousness is the consciousness of the rest of mankind because every human being in the world, everyone from the most primitive, from the most uneducated, to the most highly sophisticated, educated, they go through all this – faith, fear, longing, depression, anxiety, sorrow, pain – every human being in the world goes through it, whether he is a Communist, Socialist, Capitalist or Democrat, or doesn’t belong to any group. Right? So this consciousness is shared by all human beings. Right? I am afraid you won’t accept that. Quite right. Because you have been trained, educated, religiously and in other ways, that your consciousness is yours and nobody else’s. And somebody comes along and says, look at it carefully; what you are inwardly – the outward trimmings may be different, but inwardly, your consciousness is like the man in a faraway village: primitive, ugly, uneducated. He is just like you, almost similar to you. And so you are not individual at all. I know, all this is very difficult to accept. You are the rest of mankind, you are humanity. And when you separate yourself, then begin all the problems. The separation causes conflict, fear, isolation. And your heaven is filled with isolated spirits. 我们还谈论了「安全」。 很显然，「安全」并不存在于未来之中。 对吗？我不知道我们是否看到了这一点。 「未来」就是当你说， “后天我将会很安全”， 或者“上帝是存在的，我将会在他之中寻得安全”， 或者存在于某种幻想中的安全。 可安全存在于时间之中吗？ 请你们去探究下它。 还是说，只有当你了解了这个真相，即：所有的时间都在「当下」之中， 那时才会有安全，彻底的安全？ 「当下」就是终极的安全。 加油啊，先生们！你们理解了吗？ 「当下」就是你现在的真实模样。 而你的真实模样就是你的「意识」。 对吧？ 你的「意识」就是你的实际模样。 你的意识 这个意识包含了你的恐惧、你的抱负、 你的渴望、你的欲望、你的满足、你的沮丧、 你的焦虑、悲伤和痛苦——所有这类东西， 你的神明——所有这些都是你的意识。 而在那种意识中， 就存在着这整个时间与思想的运动——对吧？ 我不知道你们是否都理解了这一切？ 你就是你的「意识」，难道不是吗？ 不是？当然是了。 不是吗？ 所以你的意识就是你的信念、 你的信仰、国籍、 恐惧、神明， 你是英国人、法国人、德国人、印度人、锡克教教徒 所有这些划分， 思想在这种划分中分裂了这个世界与人类。 因此所有这些意识就是「你」。 那些自私的活动， 以及努力不要变得自私，等等，等等。 这整个意识就是「你」。 而这种意识 它也是这个世界上其他人的意识， 因为这个世界上的每一个人， 每一个人，从最原始的人、 最没文化的人， 到最老练世故、最有文化的人， 他们都会经历所有这些东西 ——信念、恐惧、渴望、沮丧、焦虑、 悲伤、痛苦—— 这个世界上的每一个人都会经历它们， 不管他是共产主义者、社会主义者、资本主义者还是民主主义者， 或者他并不属于任何团体。对吧？ 所以这种「意识」是全人类所共有的。 对吗？我恐怕你们难以接受这一点。 没错。 因为无论是在宗教上还是其他方面， 你们一直被培养和教育着说 你的意识是你自己的，而不是其他人的。 然而某个人却过来告诉你说：请仔细看一下它， 你的内在 ——外在的装饰也许有所不同， 但内在而言，你的意识 和那个在遥远村庄里的人是一样的： 原始、丑陋和无知。 他和你没什么区别，他和你是差不多的。 因此你根本就不是个体。 我知道这一切让人很难接受。 你就是其他的人，你就是人类。 而当你开始分离隔绝自己，那么所有的问题便会冒出来了。 这种分离导致了冲突、恐惧、孤立。 而你们的天堂充满了孤立的灵魂。
1:07:26 So is this a fact or not? Or just a romantic concept? That every human being suffers, either physically, or psychologically, inwardly. Every human being is anxious about something or other. Every human being is frightened. He wants some comfort, hope, God, a father figure, or a mother figure, whatever you like. So your consciousness is shared by all of us, by all of us, by all humanity, therefore you are humanity, not some separate British, French – for God’s sake! You understand all this? 那么，这是否是一个事实？ 还是说它只是一个浪漫的概念？ 那就是：每一个人都在受苦， 既有肉体上的痛苦，也有心理上的、内心的痛苦。 每一个人都在为这样或那样的事而焦虑着。 每一个人都很害怕。 他想要某种安慰、希望、上帝，一个圣父像， 或者一个圣母像，无论你喜欢什么。 所以你的意识是我们所有人共有的， 我们所有人、全人类，共同享有它， 因此你就是全人类， 而不是某个分离独立的英国人、法国人——看在上帝的份上！ 你理解这一切了吗？
1:08:39 Then one begins to realise the immense responsibility one has. Then one begins to realise the nature of love. Though you may love another, but that love is not restricted to one because you are the entire humanity. You are the world, and the world is you. 那时我们就会开始意识到自己所背负的巨大责任。 那时我们就会开始意识到爱的本质。 尽管你也许会爱别人， 但这种爱并不局限于某个人， 因为你就是整个人类。 你就是这个世界，这个世界就是你。
1:09:28 May I get up, please? 请问我可以站起来了吗？