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OJ81T1 - 人类危机的根源是什么？
第一次公开演讲，欧亥，美国，1981年5月2日



0:28 Krishnamurti: I think right from the beginning we should make certain things very clear. This is a serious gathering. It's not an intellectual or emotional entertainment. Also, one may point out, we are not trying to do any propaganda for any ideals, for any beliefs, for any conclusions, for any concepts. We are not trying to bring something exotic from India, because I am not a Hindu, though I was born there. We are not trying to convince you of anything. Please be quite clear on that point. Together we are going to be aware, sensitively, without any prejudice, without any identification, without any choice, to be aware of what is happening in the world. Not only externally, outwardly, but also inwardly – what we have become. What society, which human beings have built, has come to. We are going to – sensitively, choicelessly – be aware of what is happening in this world which human beings have created, a world which is disintegrating, a world where there is tremendous violence, division, nationalities, religious separation, divisions, all culminating in the division of man, human beings. 克里希那穆提：我认为，最开始 我们要搞清楚这件事。 这是一场严肃的聚会。 这不是智力或者情感上的娱乐。 我也要指出， 我们不是在进行任何宣传， 宣传某种理想，信仰， 任何结论，或者概念。 我们不是要试图带来某些印度的理论， 因为我不是一个印度人， 虽然我出生在那。 我们不是尝试说服你任何事。 请搞清这一点。 我们要一起敏感地觉察， 没有任何偏见， 任何认同， 或者任何选择地 觉察这个世界上正在发生的事。 不只是外在的， 还有内在的——我们变成了什么样子。 人类构建了一个怎样的社会。 我们要敏感地，没有选择地， 觉察这个世界上发生的事， 这个由人类创造的， 逐渐解体的， 非常危险的的世界， 分裂，国家主义， 宗教的分裂， 所有人类积累的分裂。
3:36 And if one is aware, not from any particular point of view, but aware, objectively, with certain attention and feeling, one cannot help but observe that human beings, we, have brought about a society, a community of people who are being educated by others, by the specialists, by the technologists, and we are not educating ourselves. Not according to some philosopher, ancient or modern, not according to some psychologist, or some committed sectarian, committed to some guru, but rather to educate ourselves and be totally responsible for ourselves and not dependent on anybody psychologically. We are dependent on the postman, the market, and so on. But apparently, as one is aware and observes, in our so-called freedom, we are destroying ourselves. These are all obvious facts. Morally, ethically, aesthetically, we are becoming more and more vulgar, more and more self-centred, more and more concerned entirely with ourselves, with our feelings, with our problems, with our fulfilments, with our own particular desire to be expressed. And this is called freedom. And when that freedom is denied, as it is in the totalitarian states, there are dissidents. There's a great deal of trouble, as elsewhere. 如果一个人可以觉察， 不是基于任何特定的视角， 而是客观的觉察， 带着觉知和感受， 一个人不禁会观察， 我们，人类， 创造了怎样的社会， 我们被他人教育， 被专家，技工教育， 而我们没有自我教育。 不是基于某个古代或者现代的哲学家， 某个心理学家， 或者某些教派，某些大师， 而是自我教育， 对我们自身完全负责， 心理上不依赖任何人。 当然我们要依赖邮差，市场等等。 但是显然，如果一个人去观察， 在我们所谓的自由里， 我们在摧毁我们自己。 这是明显的事实。 从道德上，伦理上，美学上讲， 我们在变得越来越粗俗， 越来越自我中心， 越来越只是关心我们自己， 我们的感觉，我们的麻烦， 我们的满足，我们特定的表达的欲望。 而这就被叫做自由。 当这种自由被否定时， 就像在极权国家里， 就会有反对派。 这里有大量的问题，就像其他地方。
7:28 And the problems are increasing. Our society, ourselves, our economic condition, poverty, overpopulation, religious divisions, are bringing about the destruction of man. By man, I mean also women. The crisis is not political, the crisis is not economic, nor religious, but the crisis is in consciousness, in our minds, in our hearts, in our brain. The crisis is there, and the politicians, however capable, and the scientists, the biologists, the micro-biologists and so on, they are not going to solve our problems. They have not. Perhaps they will increase more and more our problems. 而问题在不断增长。 我们的社会，我们自身，我们的经济状况， 贫穷，人口过多，宗教分裂， 都在毁灭人类。 人类，当然包括女人。 这种危机不是政治的， 不是经济的， 不是宗教的， 而是我们意识的， 就在我们的思想，心灵，头脑之中。 危机就在这， 而政治家，无论多么有能力， 科学家，生物学家， 微生物学家，等等， 他们无法解决我们的问题。他们做不到。 也许他们只会制造越来越多的问题。
9:12 And considering all this, where does one start? Obviously, as the speaker is in this part of the world, here they have one fad after another fad, one fling after another, joining various types of cranky, meaningless – I was going to say, rather idiotic – gurus. And here, as elsewhere, we are being told what to do about everything. If you have listened to the radio, as perhaps most of you have, you are told how to have proper sex with your husband, you are told how to think, rather what to think, how you should become young – the whole instruction that goes on, being told what to do. This is not an exaggeration, this is an obvious fact. If there is any trouble within, we immediately turn to some psychologist, to a priest or some guru. Or we neglect or accept things as they are. So we have gradually, if not already, lost our integrity, our sense of total responsibility for ourselves. And a culture, the modern culture which is being exported all over the world, the atom bomb, the computer, the means to destroy other human beings, war. And it is the easiest country to be copied, that’s why all over the world America is looked up to. They all want to come here, to make money like the gurus, fatten on some idiotic nonsense, and so on. 考虑到这一切，我们要如何开始？ 显然，既然演讲者在世界的这一边， 在这里人们追逐一个接一个的时尚， 又一个接一个地放弃， 加入各种胡思乱想的，无意义的， ——我会说相当愚蠢的——大师们。 这里，也像其他地方， 我们被告知要如何做任何事。 如果你听广播，也许你们大部分都这么做， 你被告知如何和丈夫正确的性爱， 被告知如何去思考，而不是思考什么， 如何变年轻—— 正在发生的一切， 被告知做什么。 这不是夸张， 这是一个明显的事实。 如果内在有任何问题， 我们立刻去找某些心理学家， 去找牧师或者什么大师。 又或者我们忽视或者接受事情的样子。 所以，我们慢慢地，如果不是已经， 失去了我们的完整性， 我们对自己的彻底的责任感。 这种文明，现代文明， 被传播到世界各地， 原子弹，计算机， 各种摧毁其他人类，的方式，战争。 这是最容易被复制的国家， 这就是为什么在全世界美国人都受到尊重。 他们都想到这里来，像那些大师一样赚钱， 靠一些蠢话变胖，等等。
12:54 We are sure, if you examine all this impersonally, not identify yourself with any particular part, the truth of this is obvious. Before we are mature, we are already declining. 我们确定， 如果你非个人化地检视这一切， 不把自己和任何部分相认同， 这其中的真相就是很明显的。 在我们成熟之前，我们就已经退化了。
13:28 So, what is man then to do? What are we, you and I, and others, concerned – if we are, as we must – with this terrible world in which we are living, the dangerous world, where if you disagree you are being killed or sent to concentration camps, or excommunicated, or driven into solitude, put in prison and so on. What has happened to man? What has happened to you? Why has man become like this after a million years, and more? What is the root cause of all this? What is the origin of this terrible confusion, this total disregard for human beings, for another? What is the cause of our ailment? Most of us deal with the symptoms, some superficial reactions, and we try to find a solution for those. But, apparently, we never ask fundamental, basic questions. We never seem to demand of ourselves fundamental questions, and it is only, if one may point out, that in asking basic questions, one may have the right answer. 所以，一个人要做什么？ 我们，你和我，还有其他人， 关心什么？如果我们关心的话，我们必须关心。 在这个我们生活的，可怕的世界， 危险的世界， 如果你不同意，你会被杀死， 或者送去集中营， 或者被流放， 或者被迫孤独， 被抓进监狱，等等。 人类身上发生了什么？ 你身上发生了什么？ 百万年之后，人类为什么变成了这样，甚至还要更糟？ 这一切的根本原因是什么？ 这可怕的困惑的起源是什么？ 这种彻底地对另一个人类的无视。 我们疾病的原因是什么？ 我们大多数人只处理症状， 一些很肤浅的反应， 我们尝试找出它们的解决方法。 但是，显然，我们从不问，根本的，基础的问题。 我们从不问自己根本的问题， 如果我能指出来的话， 只有问根本问题，一个人才可能发现正确的答案。
16:26 And the basic question is, if one examines, that the crisis – perhaps this crisis has always existed in our human being – the crisis is in our consciousness. Consciousness is what you think, what you are. Not the momentary responses only, but the consciousness of your particular desire, particular longing, particular fulfilment, identification, fears, pleasures, and the sorrow, the pain, the grief, the lack of love and compassion, all the things that thought has put together in the content of consciousness. All that is what we are, our beliefs, our experiences, our depressions, our immense sense of loneliness and despair, our longing to be loved, to be encouraged, to be held together. All that is our consciousness. Our nationality, our peculiar religion of 2000 years, which is vast propaganda, or 5000 years in the Asiatic world – or 3000. All that is our consciousness. Whatever thought has put together, both outwardly, in the technological world, and what thought has put together psychologically, in the inward world is part of our consciousness. And the crisis is there, not in the development of technology, which is overpowering, which is almost destroying the world. The crisis is not in belief, in faith, in some sectarian group, the crisis is not somewhere out there, but it is where you are. The crisis is in your consciousness. 而根本问题是，如果一个人去探究， 这个危机 ——也许这个危机一直伴随着人类—— 这个危机在我们意识中。 意识，也就是你想什么，你是什么。 不只是一时的反应， 而是你特定的欲望， 特定的需求，满足， 认同，恐惧，快感， 悲伤，痛苦， 缺乏爱和慈悲， 所有这些思想拼凑出的事， 就是思想的内容。 这一切都是我们， 我们的信念， 我们的经验， 我们的沮丧， 我们巨大的孤独和绝望感， 我们被爱的渴望，被鼓励， 被陪伴的渴望。 所有这些就是我们的意识。 我们的国家主义，我们两千年来的特定的宗教， 这都是大量的宣传， 或者在亚洲世界是五千年——或者三千年。 所有这些都是我们的意识。 思想拼凑的一切， 外在，技术世界上， 思想创造的东西， 心理上，内在世界， 这都是我们的意识。 而危机是在这里， 不是在科技的发展， （科技发展）是压倒性， 几乎在摧毁这个世界。 这个危机不是在于信仰， 信念，某些教派， 危机不是在其他什么地方， 而是在你所在之处。 危机就在你的意识里。
20:24 And apparently, we don’t seem to be able to meet it. Many of us do recognise the crisis, if we are aware of what is happening globally. If you are sensitive, alert, knowing no scientist, politician, economist, or biologist, with the extraordinary experiments they are making. The crisis is in our mind, in our heart, which is our consciousness. And recognising the crisis, because it's the crisis of everybody not just yours or mine. It's a global crisis. It's the crisis of humanity. We've reached a point where we can totally obliterate each other, completely. The atom bomb, the new technology of war, and so on. One wonders if one is aware of all this, not only concerned with our own particular little problems, which is part of our crisis too, our particular loneliness, depression, sorrow, pain, pleasure, which is part of this, of our consciousness. But also the global consciousness of man, of a human being. That consciousness is not your consciousness, it's a global consciousness, because everywhere man is suffering, lonely, in despair, terribly uncertain, frightened, utter lack of love, compassion and intelligence. It's a common ground upon which all human beings stand together. 显然，我们似乎不能面对它。 我们中的许多，认识到这个危机， 如果我们觉察到世界上正在发生的事。 如果你够敏感，够觉察， 不认识科学家、政治家、经济学家或生物学家， 和他们在进行的非凡的实验。 危机就在我们的意识中，在我们心理， 也就是我们的意识。 认识到这个危机， 因为这是所有人的危机， 不只是你的或者我的。 这是全球性的危机。这是人类的危机。 我们到了一个点，现在我们可以彻底地摧毁彼此， 彻底地。 原子弹，新的战争的技术，等等。 一个人好奇如果一个人觉察到这一切， 不是只关心他自己的小小的问题， 这也是我们的危机之一，我们特定的孤独感， 沮丧，悲伤，痛苦，快感， 这都是我们意识的一部分。 还有人类的全球的意识， 人类的意识。 意识不是你的意识， 它是全球的意识， 因为全世界人类都在受苦， 孤独，绝望， 彻底的不确定，恐惧感， 完全缺乏爱，慈悲还有智慧。 这是全人类共同站立的基本的基础。
23:38 So this consciousness, with its crisis, is not your consciousness. I hope that's very clear. Because you suffer, uncertain, frightened, lonely, and all the things that one goes through in relationship is being followed all over the world. Whether they live in Russia, China, or in the East, or here, they go through all this. So this consciousness is not mine or yours. This consciousness is global, part of all human beings. 所以危机在意识之中， 不是你的意识。 我希望这一点很清楚了。 因为你受苦， 不确定， 恐惧， 孤独， 一个人在关系中经历这一切， 全世界都是这样。 不管他们生活在俄罗斯，中国，或者在东方，或者在这里， 他们都经历了这一切。 所以这个意识不是我的或者你的。 这个意识是全球性的，是所有人类的一部分。
24:55 I know, for most of us, it's very difficult to see this, recognise it and do something about it, because we all think we are so terribly individual, because we've identified ourselves with our body, with our reactions, with our nationalities, with our country, so we think we are individuals. Are we? Have you ever asked that question? Not superficially, but basically, demanding that question, whether you are actually an individual which means indivisible. The meaning of that word is indivisible, not broken up, not fragmented, and that is an individual. Are we? Or are we the result of a million and more years of collective experience, collective knowledge, collective belief and so on? The speaker is not a communist. He's totally a religious person. When he uses the word religion, he means by it, not belonging to any religion whatsoever, Christian, Hindu, Buddhist, or the sectarian business. But religion means investigation, sceptically, investigating, exploring with doubt, questioning, sceptically, into what is truth. That is religion. Not all that nonsense that is going on throughout the world, well established, respectable, and profitable. When we say that you're asking this question, whether we are individuals at all, because our brains have evolved through time, accumulating a great deal of experience, knowledge. 我知道，对我们大多数人，很难看到这一点， 看到他，做些事情， 因为我们都认为我们是极端的个体， 因为我们把自己和我们的身体，我们的反应认同， 我们的国家主义，我们的国家， 所以，我认为我们是个体。 对吗？ 你问过这个问题吗？ 不是肤浅地，而是根本地，问这个问题， 你是否真的是一个个体， 个体意味着不可分。 个体这个词意味着不可分， 不能被打破，不是碎片化的， 这才是个体。 对吗？ 我们是数百年的 积累的经验， 积累的知识， 信仰等等的结果吗？ 演讲者不是一个共产主义者。 他是一个彻底的宗教人士。 当他用宗教这个词时， 他的意思是，不属于任何宗教， 基督教、印度教、佛教、或其他任何教派。 “宗教”意味着探究，怀疑， 探究，带着质疑探索， 提问，探究什么是真理。 这才是宗教。 不是这个世界上那些正在进行的毫无意义的， 非常受尊重，建立的很好，有很大收益的事。 我们说，你在问这个问题， 我们（认为自己）是个体，是否是 因为我们的头脑，经过时间的演化， 积累了大量的经验，知识。
28:32 And that brain, is it yours? Please ask this question of yourself. Don’t, if one may request, identify yourself with it. Then you cannot possibly ask the question. If you say, my brain is mine, then it's finished, all inquiry comes to an end. But if you are enquiring, if you are sensitively aware of the growth, the evolution, from the microbe to the present condition of the human brain, it has evolved through time, millions and millions of years. Genetically, heredity, etc., this brain is not our's, it's the brain of human beings. And that brain, which is so extraordinarily capable, look what it has done in the field of technology, look what it has done in the field of nationalities, how it has invented gods, theories, saviours and so on. I wonder if you are aware of all this. And that brain operates with the instrument of thought, thought is its instrument. And thought has created the technological world, thought has created nationalities, thought has divided human beings, black, white, purple and all the rest of it. Thought has divided the religions, the Christian, the Hindu, the Buddhist, the Islam, and so on and so on. Thought has made this world in which we live, the technological world, as well as the psychological world. I will ask again if one is aware of this fact? Thought has created the marvellous cathedrals, the churches, and also thought has created what is put in them, the rituals, the candles, the prayers, the symbol, the saviour, as they are in India, elsewhere, all over the world. Thought is responsible for war, for Hiroshima, for the present condition of man’s confusion, anxiety, uncertainty. 这个头脑， 是你的吗？ 请问你自己这个问题。 如果我能指出来，请不要把你自己和它（自我）相认同。 那样你就不可能问这个问题。 如果你说，我的头脑是我的，那就结束了， 所有探究都结束了。 但是如果你在探究， 如果你敏感地觉察这种成长，进化， 从微生物到人类头脑现在的情况， 它经历了数百万年的演化。 遗传的，基因的，等等，这个头脑不是我们的， 这是人类的头脑。 这个头脑，如此有能力非凡的头脑， 看看它在技术领域做了什么， 看看它在国家主义的领域做了什么， 看看它如何发明出各种神，理论，救世主等等。 我好奇你是否觉察到这一切。 这个头脑用思想这个工具运作， 思想是它的工具。 思想创造了这个技术世界， 思想创造了国家主义， 思想分裂了人类， 黑色，白色，紫色（的皮肤）等等。 思想分裂了宗教， 基督徒，印度教徒，佛教徒， 穆斯林，等等。 思想创造了这个我们生活的世界， 这个技术世界，还有心理世界。 我要再问一遍，一个人清楚这个事实吗？ 思想创造了那些美丽的教堂， 思想也创造了， 那些仪式，蜡烛和祈祷， 那些符号，救世主，就像在印度那样， 世界其他地方也是如此。 思想要对战争负责， 对广岛， 对现代人类的困惑，焦虑，不确定感（负责）。
33:01 So thought is part of this consciousness. Thought has put together the content of that consciousness. This is irrefutable. As we said, please, we are not doing any propagation of any particular idea but we are together, please, together, now, becoming aware sensitively, without any choice and identification, looking very closely into the content of our own consciousness, of our own being. From there we act. From there we function. From there is the self created, the me. That's our consciousness, and thought has put it there. When you say you are a Christian and believe in this or that, in the saviour and so on, thought has been responsible for it. When you do any form of ritual – as in all religions, these nonsensical rituals which have no meaning – it is the result of thought. You may not like to hear all this. These are facts. Thought is responsible. Thought has not created nature, the tree, the tiger, the heavens with their stars, but the astrophysicists can explore space, which is again the movement of thought. 所以，思想是意识的一部分。 思想构建了意识的内容。 这是无可争议的。 就像我们说的， 我们不是在宣传某种特定的观点， 而是一起， 请注意，是一起， 没有任何选择或者认同的，敏感地觉察， 仔细地看我们自己意识的内容， 我们自己的存在。 从这一点，我们开始行动，开始运作。 从这一个自我创造的，这个“我”。 这是我们的意识， 是思想创造了它。 当你说，你是一个基督徒， 信仰这个或者那个，信仰救世主等等， 思想要对这一切负责。 当你进行任何形式的仪式——所有宗教都那样， 各种毫无意义的仪式—— 这是思想的结果。 你也许不喜欢听到这一切。 这是事实。 思想要负责。 思想没有创造自然，树，老虎， 还有天空和它的星星， 但是天体物理学家可以探索太空， 这也是思想的活动。
35:33 So, to understand the crisis in consciousness, in our very being, one must enquire very closely into the nature of thought because that's the only instrument we have. We may invent intuition, a hunch and so on, but it is still the basis of thought. Thought is the basis of all this. One wonders if one recognises this and sees what thought has done. Thought has created the world in which we live, the society in which we live. The society is an abstraction. What is real is relationship between man and man. The socialists, communists, democrats, are trying to change society, the social structure, all over the world. But they are never concerned with the relationship between man and man, man, woman, and so on, because that relationship makes society – which is again a fact. If your relationship with another is correct, true, has integrity, your society will then be totally different. But that society, which is an abstraction, is being changed by machines, not by revolutions: by computers, by the atom bomb, by all the technological inventions that thought has brought about, that is changing society, the structure. But human beings remain as they are, selfish, self-centred, completely concerned with their own dignity, with their own vanity, with their own ambition, with their own fulfilment, with their own desires. 所以，去理解我们意识中的危机， 就在我们自身（的危机）， 一个人必须非常密切地探究思想的本质， 因为这是我们唯一拥有的工具。 我们也许可以发明直觉，预感，等等， 但它们也都基于思想。 思想是这一切的基础。 我好奇一个人是否认识到这一切， 看看思想做了什么。 思想创造了我们生活的世界， 我们存在的社会。 社会是一个抽象。 真实的是人与人的关系。 社会主义者，共产主义者，民主主义者， 都尝试改变社会， 改变全世界的社会结构。 但是他们不关心 人与人的关系， 男人，女人，等等， 因为是关系构成了社会 ——这是一个事实。 如果你和另一个人的关系是正确，真实，完整的， 你的社会也会变得彻底不同。 但是社会是一个抽象， 它被机器而非革命所改变： 被电脑，原子弹， 所有的科技的发明，所有思想创造的这些（改变）， 它们在改变社会的结构。 但是人类，还像之前一样， 自私，自我中心， 完全只关心他们自己的尊严， 虚荣，雄心， 满足和欲望。
38:58 So in order to understand and bring about a radical change in the crisis, or to respond to that crisis correctly, which means accurately, completely, one must enquire very deeply into the nature of thought, why thought has become so extraordinarily important in life. Is there another instrument, apart from thought? We're going to go into it very carefully without any superstition, without any mystification, without any sense of acceptance, having faith, and all that nonsense. We're going to, together, examine what thought is, how it has created this terrible mess and problems and we're going to inquire also together: if thought is not the instrument of the resolution of this crisis, is there another? 所以，为了理解， 并在危机中带来彻底的转变， 或者正确地对危机做出反应， 这也意味着准确地，彻底地， 一个人必须非常深入地探究思想的本质， 为什么思想在生活中变得如此重要。 除了思想，还有其他工具吗？ 我们要非常认真地探究这一点， 没有任何迷信， 没有任何神秘感， 没有任何接受的感觉， 还有信仰等等毫无意义的东西。 我们要共同探究思想是什么， 它如何制造出这些可怕的麻烦和问题， 我们要共同探索： 如果思想不是这场危机中革命的工具， 那还有其他工具吗？
40:38 Please, as we pointed out, we are exploring together. You're not listening to what the speaker is saying, merely accepting or agreeing, or not, but joining together to find out. Because the speaker has no authority. He is not a guru, thank God. So there is no relationship, which is so utterly false, between the teacher and the taught. There is only the act of learning, not you teach me and I teach you, which becomes ridiculous, but rather that together, as two human beings, think together. Which doesn’t mean you agree with me, or I agree with you, but together examine the nature of thought. Because by thought we live, by thought we destroy each other. So thought has become astonishingly important in our life. Thought divides each one of us in our relationship, man and woman. I do not know if you have gone into it, how thought divides a relationship, and so there is everlasting battle in that relationship. We'll go into all that, perhaps not during this first talk, but as there are going to be six talks we'll go into all this, if you are interested. The speaker is not persuading you. He's not stimulating you, he's not acting as a drug, but together we'll see this crisis. And we must resolve this crisis, or respond to this crisis properly, directly, sanely, rationally, not according to our particular narrow belief or faith or some kind of idiotic concept. 就像我指出的， 我们是在一同探索。 你不是在聆听演讲者说什么， 只是接受，或者同意，或者不同意， 而是一起去探究。 因为演讲者没有权威。 他不是一个大师，感谢上帝。 所以，这里没有那种彻底虚假的 老师和学生的关系。 这里只有学习的艺术， 不是你教我，或者我教你，那就太荒谬了， 而是， 作为两个人类， 共同思考。 这不意味着你同意我，或者我同意你， 而是共同探究思想的本质。 因为我们通过思想活着， 通过思想，我们摧毁彼此。 所以，思想已经在我们的生活中变得极端重要了。 思想在关系中分裂了我们， 男人和女人。 我不知道你是否探究过， 思想如何分裂关系， 因此关系中有无尽的冲突。 我们要探究这一点， 也许不是在第一次谈话， 而是在接下来的六次谈话， 我们会讨论这一切，如果你感兴趣的话。 演讲者不是在说服你。 他不是在刺激你，他不是一种药物， 而是我们要共同看看这场危机。 我们必须解决这个危机，或者正确地对危机做出反应， 直接的，理智的， 不是根据我们特定的，狭窄的信仰或者信念， 或者某些愚蠢的概念。
44:13 So we are asking, what is the nature of thought, and why thought has become so devastatingly important. You might say, 'If there is no thought, I am reduced to a vegetable. Thought has its function.' It has. And also thought has brought about this terrible atom bomb that is going to destroy human beings, war. Thought has divided the world into nationalities. Thought has divided the Christian from the Muslim, from the Hindu. Having divided, it says we must love one another. Having divided, it says there is only one saviour who alone is responsible for your sorrow, etc. Thought is responsible for all this. And if we really do not sensitively be aware of the movement of thought and all its activity, then we shall not be able to meet this crisis, and, if we cannot, we are going to destroy each other. This is not a prophecy. You can see it written on the wall, unless we are totally blind, totally insensitive, so absorbed in our own petty little self. It's all there, and anyone can see what's going to happen, and what must be done. So, let's together, and I mean together, not the speaker is going to tell you and you accept it, then it becomes rather silly, but together find out why thought has become so supreme and what is the source of thought, what is the origin of thought, what is the beginning of thought. 所以我们问， 思想的本质是什么， 为什么思想变得如此重要。 你也许会说，”如果没有思想， 我就变成蔬菜了。 思想是有价值的。“ 它有。 但思想也带来了可怕的原子弹， 还有正在摧毁人类的战争。 思想把世界分裂成国家主义。 思想划分出基督徒，穆斯林，印度教徒。 分裂后，它说，我们必须彼此相爱。 分裂后，它说， 只有一位救主，它对你的悲伤负责，等等。 思想对这一切负责。 如果你不是真的， 对思想的活动敏感， 那我们就无法面对这场危机。 而如果我们不能，我们就会毁灭彼此。 这不是一个预言。 你可以看到它写在墙上， 除非你彻底的盲目，完全的不敏感， 完全沉浸在你渺小的自我里。 它就在那，任何人都能看到正在发生什么， 还有我们必须做什么。 所以，让我们一起， 我的意思是一起， 不是演讲者告诉你，而你接受， 那样就太愚蠢了， 而是一起去发现为什么思想变得如此重要， 思想的本源是什么， 思想的源头是什么， 思想如何开始。
47:51 We've got ten minutes more. Time is an extraordinary thing. To understand time, because time is also thought, so if we understand the nature of thought we shall understand the nature of time. And if there is an ending to thought – that is real meditation – there is an ending to time, not physical time, but where time must have a stop. And we are going to discover that for ourselves in all these talks. That is, if you care to listen, care to share, think over together. Then we will discover it for ourselves, and not be taught by another. If you are taught by another, you become a second hand human being, which we are. We are what everybody has thought, from Aristotle, the Greeks, from the ancient Hindus, and the ancient Buddhists and so on, all that is handed down and we are all that. So we are utterly mediocre people. There is nothing original. Not in the field of technology, of course, there are inventions, and you identify with that invention and think you're unique. But thought is common to all mankind whether black, brown, or whatever colour, or nationality and so on, thought is common, and therefore there is a common bondage between all of us. And unless we understand the extraordinary subtlety of thought with its memory, we shall not be able to meet this crisis. So we'll go into it if time will permit because I have to stop at exactly an hour. Five minutes. 让我们再多聊十分钟。 时间是一件十分重要的东西。 去理解时间，因为时间就是思想， 所以，如果我们理解了思想的本质， 我们就会理解时间的本质。 如果有思想的终结 ——这是真正的冥想—— 时间的终结， 不是物理时间，而是必须终结的时间。 在这些演讲中我们要为我们自己发现这一切。 也就是，如果你能热心聆听， 热心分享，共同思考。 那我们就能为自己发现它， 而不是被其他人教导。 如果你被其他人教导，你就成了二手人类， 我们就是这样。 我们是，所有 从古希腊亚里斯多德，古印度， 古佛教徒等等，的思考的结果， 这一切都隐藏在我们身上。 所以，我们是彻底的平庸的人类。 没有任何事情是原创的。 不是在技术领域，当然，那里有一些发明， 而你就认同这些发明， 认为你是独特的。 但是思想是全人类的， 不管是黑皮肤，棕皮肤，或者其他什么颜色， 或者什么国家等等，思想是普遍的， 因此我们之间有普遍的联系。 除非我们理解，思想及其记忆， 的非同寻常的微妙之处， 我们就不能面对这场危机。 所以，如果时间允许，我们将探究它， 因为我必须在正好一小时时停止。 还有五分钟。
51:30 We are enquiring into the origin of thought in five minutes. But we can and we'll proceed. If we cannot do it completely this morning, we'll do it tomorrow morning and other times. Thought is born of experience. Thought is born out of that experience which becomes knowledge, stored up in the brain as memory, various types of memories, technological, personal, national, historical and so on, scientific. So, experience – listen, discover it for yourself as we talk – experience, knowledge, from knowledge is memory, the remembering of past things. Then from memory, thought. Then from thought there is action, and that action brings further knowledge. So we are caught in this. That is, experience, which may be personal or global, knowledge which is global, from knowledge which is stored up in the brain as memory, and from that memory, respond, response, which is thought. Then thought acts, this way or that way, rightly, wrongly, skilfully or with great subtlety, and, from that, further knowledge. So in this chain the human brain works, it is caught in this chain. Which is a fact, if you observe it very closely. And that’s why thought has become so extraordinarily important, and as it is born out of experience, knowledge, and as knowledge can never be complete, whole, at any time, so thought is always limited, is always broken up, and whatever it touches must bring about division. Obviously. 这五分钟， 我们探究思想的起源。 但是我们能，并且我们要继续。 如果我们今早不能彻底做到， 我们会明早或者其他时候继续。 思想是经验的产物。 思想源于经验，也就是知识， 作为记忆储存在头脑里，各种类型的记忆， 技术上的，个人的，国家的，历史的，等等，科学的。 所以，经验 ——听，在我谈话时为你自己发现它—— 经验，知识，基于知识有了记忆， 对过去事情的记录。 然后从记忆，有了思想。 从思想就有行动， 而行动带来进一步的记忆。 所以，我们陷在其中。 经验， 可以是个人的，或者全球的， 知识是全球的， 从储存在头脑里的，作为记忆的知识， 从这个记忆，来反应， 反应，也就是思想。 然后思想行动，这种或那种方式，正确或者错误， 充满技巧性，或者十分微妙， 然后从那里有了进一步的知识。 所以，人脑在这个链条中在工作， 它被困在这个链条中。 这是个事实，如果你密切地观察它。 这就是为什么思想已经变得如此重要， 而它诞生于经验，知识， 而知识在任何时候都不可能是完整的， 所以，思想总是受限的，总是破碎的， 不管它碰触到什么，都会带来分裂。 显然如何。
55:02 So, do we see the truth of that, that knowledge can never be complete, and thought then must be incomplete, limited, fragmentary, and whatever it does, whether it creates the United Nations, or invents God, it must always be limited and therefore, being incomplete, it must bring about disharmony, conflict. If one realises this completely, not as a theory, an idea, but an actuality, then thought has its place. If you have no knowledge of where you are going after this meeting, it would be absurd. So knowledge has a place. But psychological knowledge, which is the ''me' which thought has put together, the self. And the self-centred activity, in the relationship with another, brings about conflict, confusion, misery. 所以，我们看到其中的真相了吗， 也就是知识永远不是完整的， 思想必然是不完整的， 受限的，碎片化的， 它不论做什么，不管是创建联合国， 或者是发明上帝， 他必然总是受限的，因此，不完整， 它必然带来不和谐和冲突。 如果一个人彻底认识到这一点， 不是作为一个理论，一个观点，而是一个事实， 那么思想就会有它的位置。 如果你没有会议后应该回哪的知识， 那就太荒谬了。 因此知识有它的位置。 但是心理知识， 也就是思想构建的“我”，自我。 在和他人关系中的，自我中心的行为， 带来了冲突，困惑，苦难。
56:57 So, if one understands that very, very deeply, then one can begin to inquire: is there a totally different kind of instrument that is not fragmentary, that’s whole? Perhaps we will do that tomorrow. 所以，如果一个人能深刻地理解这一切， 那一个人就可以开始探究： 存在完全不同的，不是碎片化的， 完整的，工具吗？ 也许我们明天会讨论这一点。