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OJ82T1 - 我们关心全人类的生存状况吗？
第一次公开讲话
美国，加州，欧亥
1982年5月1日



1:10 I would like to point out, if I may, this is not a weekend entertainment. We are going to deal with the whole of life, with all its complex problems, and not a particular subject. This is not a lecture, that is, to talk about a particular subject in view of giving information. 如果可以的话，我想指出， 这不是一次周末的娱乐消遣。 我们将要讨论的是整个生活， 和它所有复杂的问题， 而不是某个特定的问题。 这并不是一次讲座， 即，去谈论某个特定的问题， 然后给出一些信息。
2:07 I think it would be good if we could, from the very beginning of these talks – and there will be, I believe, six of them and four question and answer meetings – if we could from the very beginning understand that we are not instructing anybody anything. We are not bringing up some kind of ideas or beliefs or some conclusions to convince you of anything. This is not a propaganda; but rather, if we could, during all these talks, think over together, observe together, listen to the whole movement of one life – whether it is in South Africa, South America, Europe or America or Asia. We are dealing with a very, very complex problem that needs to be studied very carefully, hesitantly, without any direction, without any motive, to observe, if we can, the whole outward happening of our life. Because if we don’t understand what is happening outside of us, which is the measure by which we will be able to understand ourselves. If we do not understand what is actually going on in the world, the external world, outside the skin as it were, outside the psychological field, we will have no measure by which to observe ourselves. 我认为我们最好从这些演讲的一开始 ——我想将会有六场演讲 和四场问答会—— 我们最好从一开始就明白 我们并没有在指导任何人任何东西， 也没有提出某种观点、信仰 或者某些结论来说服你去相信任何东西。 这并不是一次传道大会； 而是——如果可以的话——在所有这些演讲中，我们一起去仔细思考， 一起去观察，去聆听同一个生活的全部运动 ——不管它是在南非还是南美洲，不管是在欧洲、美洲还是亚洲。 我们在讨论的是一个非常非常复杂的问题， 它需要我们非常小心、非常谨慎地去研究， 不带任何取向，也没有任何动机， 而是去观察——如果可以的话——我们生活所发生的外在的所有事情。 因为如果我们不了解我们外在发生的事 ——它是一种手段，通过它我们就可以了解我们自己。 如果我们不了解世界上实际发生着的事 ——外在的世界，体肤之外的世界， 心理领域之外的世界 ——那么我们也将无从观察自己。
4:41 So first, if we may, let us together observe. I mean by that word to look carefully, without any bias, as an American or Argentine or British, or French or Russian, to observe – or Asia, forgot, sorry – to observe without any motive, which is rather difficult. To see clearly, if we can, what is going on. As one observes and travels around the world, there is a great deal of dissension, discord, disagreement, disorder; a great deal of confusion, uncertainty. There are the demonstrations against one particular form of war. There is terrorism, the preparation for wars, spending untold money on armaments. There are the national divisions: one nation against another, preparing for eventual war. And there are the religious sectarian divisions: the Catholic, the Protestant, the Hindu, the Islamic world, the Buddhist. And there is this constant division in the world. Where there is division there must be dissension, conflict. We see this all over the world. 所以首先——如果可以的话——让我们一起去观察。 我所说的“观察”这个词的意思是小心仔细地看，不带有任何偏见 ——美国人、阿根廷人、英国人、法国人或者俄国人的偏见—— 去观察——还有亚洲人，对不起，我给忘了—— 不带着任何动机地去观察——这是相当困难的。 去清楚地看到——如果可以的话——发生着的事情。 当一个人观察并且周游这个世界， 他会发现有着巨大的纷争、 不和、争论、混乱， 有着极度的困惑和不确定， 有着那些反对某一种战争形式的示威游行。 有着恐怖主义，筹备战争， 把数不清的钱花在军备武器上。 有着国家的划分： 一个国家对抗另一个国家，准备着最终将会到来的战争。 同时还有着宗教派别的区分： 天主教徒、新教徒、印度教徒、 穆斯林、佛教徒。 这个世界有着这种持续不断的区分。 当有了区分，就必然会有纷争和冲突。 我们可以在全世界看到这一点。
7:19 And there is the national honour, for which one is proud and willing to kill others. There are the various sects, gurus, with their particular following. There is the spiritual authority, in the Catholic world, in the Protestant world, not so much in the Buddhist and the Hindu world, but there is the authority of the book in the Islam. So wherever there is this dissension, disorder, there is conflict, destruction of each other, and the attachment to a particular nationality, hoping thereby to find some kind of security – physical outward security. This is the phenomenon that is taking place in the world, of which one is sure that we all observe the same thing: one group against another group. And so there is isolation taking place, not only for each human being, but the isolation of groups. Which are bound by a belief, by a faith, by some ideological conclusion, as in the totalitarian states and in the so-called democratic world with their ideals; so the ideals, beliefs, dogmas, rituals are separating mankind. 我们还有着国家荣誉 ——我们为它感到骄傲并且愿意为此去杀戮他人。 我们有着各种不同的教派、古鲁和他们的一批特定的追随者。 在天主教、新教的世界里，有着精神的权威， 而佛教和印度教的世界里倒没有这么多（精神权威）， 但在伊斯兰教中有着圣典的权威。 所以无论哪里有了这种纷争、混乱， 那么就不仅会有冲突、彼此毁灭， 也会有对一个特定国籍的依附， 希望由此而找到某种安全感，外在物质上的安全感。 这种现象正在全世界发生， 我们无疑都能观察到这同样的现象： 一个群体对抗另一个群体。 由此孤立就产生了，不只是每一个人的孤立， 也是各个群体的孤立。 这些群体被一个信仰、一个信念、 被某些意识形态的结论所束缚 ——就像在那些极权主义国家里， 也包括在那些所谓的有着自己理想的民主国家里； 所以理想、信仰、教条、仪式正在分隔着人类。
9:51 This is actually what is going on in the world. The external world is the result of our own psychological world. This outward world is created by each one of us. Because we are isolated human beings. We have our own particular profession, our own particular belief, our conclusions and experiences to which we cling, and so gradually each one is isolating himself. There is self-centred activity, which is expressed outwardly as the nation, belonging to some religious group, whether that group has seven hundred million people as the Catholic world has, each one of us is isolating himself. And so we are producing or creating a world externally through nationalism, which is the glorified form of tribalism, and each tribe is willing to kill another tribe for their belief, for their land, for their economic trade and so on. 这就是世界上实际发生着的事情。 外部世界是我们自己内心世界的产物。 这个外在的世界是由我们每一个人创造出来的， 因为我们就是孤立的人类。 我们有着自己特定的职业，我们自己特定的信仰， 那些我们所执着于的结论和经验， 于是渐渐地，每一个人都在孤立着自己。 我们有着自我中心的活动——它外在就表现为国家， 隶属于某个宗教团体， 不论那个团体是不是拥有七亿信众 ——就像天主教那样—— 我们每个人都在孤立着自己。 所以我们正通过国家主义制造或创造出一个外在的世界 ——它不过是被美化了的部落主义； 而每一个部落都愿意为了他们的信仰， 为了他们的土地，为了他们的经济贸易等等而屠戮其他的部落。
12:03 We all know this, at least, those of us who are aware, who listen to all the radios, television, newspapers and so on. And there are those who say this cannot be changed at all, there is no possibility of human conditioning being transformed. The world has been going on like this for thousands and thousands of years and this world is created by the human condition and that condition can never possibly be transformed, bring about a mutation in itself. They assert that there can be modification, slight change, but man will ever be what he is – in conflict with each other, murdering each other, and bringing about a division in himself and in the world. 我们都知道这些——至少我们中那些有所觉察的人， 那些收听所有的广播，观看电视、报纸等等的人会知道。 而有一些人说这根本不可能改变， 人类的局限不可能得到转变。 这个世界已经如此运行了成千上万年， 而这个世界就是经由人类的局限而创造出来的， 那种局限永远不可能被改变， 也不可能带来一种自身的突变。 他们声称可能会有一些修改、一些轻微的改变， 但人类仍将永远是老样子 ——彼此冲突，自相残杀， 分裂他自己，也分裂这个世界。
13:47 And there are those who have tried social reform of various kinds all over the world; but they too have not brought about deep fundamental mutation in the human consciousness. This is the state of the world. And how do we look at it? What is our response to it, as human beings? Not to the technological world – the computers, and all those extraordinary things the human brain is inventing – but what is actually our relationship, not only with each other but with this external world? What is our responsibility? Do we leave it to the politicians? Do we seek new leaders? Please, this is a very serious problem which we are discussing, talking over together. New saviours? Or go back to the old tradition, because human beings, unable to solve this problem, return to the old habitual tradition of the past, which is also what is happening. The more there is confusion in the world, the more desire and urge to return to some past illusions, past tradition, past leaders, past so-called saviours. 还有一些人尝试了社会改革， 在全世界各地，进行各种社会改革； 但他们同样未能带来根本而深刻的突变 ——人类意识的突变。 这就是这个世界的状况。 那么我们要如何来看待它呢？ 作为人类，我们对此有何反应？ 不是对科技世界的反应——那些电脑， 和所有人类大脑发明的奇妙复杂的东西； 而是我们的关系究竟是什么， 不仅是彼此之间的关系，也包括和这个外部世界的关系； 我们的责任是什么？ 我们要把它交给政治家吗？ 我们要去寻找新的领袖吗？ 请注意，这是一个非常严肃的问题 ——我们要一起来讨论和探讨它。 寻找新的救世主，或者退回到古老的传统中去， 因为人类无力解决这个问题， 于是他回到了过去古老的习以为常的传统中 ——这也是正在发生的事情。 这个世界的困惑越多， 人们就越是渴望和迫切要求回到某些过去的幻想中去， 回归过去的传统、过去的领袖、过去所谓的救世主。
16:23 So if one is aware of all this, as one must, what is our response to all this? Not a partial but total response to the whole phenomena that is going on, taking place in the world. Do we only consider our own personal lives? How to live a quiet, serene, undisturbed life in some corner, or are we concerned with the total human existence, with the total humanity? If we are only concerned with our own particular life, however troublesome it is, however limited it is, however much it is sorrowful and painful, then one does not realise the part is the whole. So one has to look at life, not the American life or the Asiatic life, but life as a whole – holistic observation. The observation that is not a particular observation – it’s not my observation or your particular observation, but the observation that comprehends the totality, the holistic view of life. Each one of us has been concerned with his own particular problems: problems of more money, no job, seeking one’s own fulfilment, seeking everlastingly pleasure, frightened, isolated, lonely, depressed, suffering, and creating, being personal, a saviour outside who will transform or bring about a salvation for ourselves, for each one of us. This tradition has been going on in the Western world for two thousand years. And the Asiatic world, which is probably the explosion from India over the East, has also maintained the same thing in different words, different symbols, different pictures, different conclusions. But it is the same individual search for his own salvation, for his own particular happiness, to resolve his many complex problems. That’s what each one of us is trying to do. 所以如果我们意识到这一切——我们也必须要意识到—— 我们对这一切会作何反应？ 不是一种局部的反应，而是对 这个世界上发生和进行着的全部现象的完整反应。 我们只考虑自己个人的生活吗？ 如何找个角落去过一种安定、平静、不受打扰的生活， 还是说我们关心的是整个人类的生活， 关心的是全人类？ 如果我们关心的只是我们自己特定的生活 ——不管它是多么麻烦，不管它是多么有限， 不管它是多么的悲伤和痛苦—— 那么我们就没有意识到部分就是整体。 所以我们必须去观察生活 ——不是美国人的生活或是亚洲人的生活， 而是把生活视为一个整体——整体性地去观察它。 那种观察并不是一种特定角度的观察 ——它并不是我的观察或者你特定的观察， 而是那种领悟了整体的观察， 对生活的整体观察。 我们每个人关心的一直都是他自己特定的问题： 想要更多的钱、失业、寻求自我的实现、 不停地寻找快乐； 害怕、孤立、孤独、沮丧、痛苦、 并且创造出——这是我的个人看法——一个外在的救世主， 他将会转变我们，或者为我们带来救赎 ——为我们每一个人。 这种传统思想已经 在西方世界盛行了两千年； 而亚洲地区 ——很可能是从印度爆发然后往东传播的—— 同样也有着相同的主张，只不过表达为不同的文字、 不同的符号、不同的画面、不同的结论。 但它同样是个体在寻求他自己的救赎， 寻求他自己特定的幸福， 为了去解决他无数复杂的问题。 这就是我们每一个人努力在做的事情。
20:45 If we cannot solve our particular problem, there are the specialists of various kinds, psychological specialists to whom one goes to resolve our problems. They too have not succeeded. Nor the scientists – on the contrary. Technologically the scientists have helped enormously – less disease, better communication, curing, sanitation and so on. And also the scientists are maintaining the war. Scientists are responsible for all the gadgets of war. They are responsible for murdering millions and millions of people at one blow. So scientists are not going to save mankind, nor the politicians, whether in the East or West, or in the middle part of the world. They seek power, position, and they play all kinds of tricks on human thought. You know all this. And in the Western world we elect them – God knows how we elect them. And in the Russian world you don’t, there is totalitarian dictatorship, complete prison. And it is exactly the same thing in the religious world, so-called religious world. The authority of the hierarchy, the authority of the Pope, the bishop, the archbishop and the local priest, in the name of some image which thought has created. And we, as human beings, separated, isolated, we haven’t been able to solve our problems. We are highly educated, cunning, self-centred, capable of extraordinary things outwardly. But inwardly we are more or less what we have been for a million years: we hate, we compete, we destroy each other, which is what is going on actually at the present moment. You have heard the experts talking about the recent war. They are not talking about human beings being killed, but destroying airfields, blowing up this or that. So there is this total confusion in the world, of which one is quite sure we are all aware of. 如果我们无法解决自己特定的问题， 那么也会有各种类型的专家， 那些心理学家——我们去找他们来帮助解决我们的问题。 但心理学家也没有成功， 科学家也没有——反而适得其反。 在技术领域，科学家做出了巨大的贡献 ——减少了疾病，有了更好的通讯手段， 医学治疗，卫生设施等等。 但同样的，科学家也维系了战争。 科学家要对所有战争的工具负责。 他们要对此负责 ——数百万的人一下子就被杀死了。 所以科学家将无法拯救人类，政治家也不能 ——不管是东方的、西方的还是中部地区的政治家。 他们寻求权力、地位， 他们对人们的思想玩弄各种把戏。 这些你们都知道。 而在西方世界，我们选举他们 ——天知道我们是如何选举出他们的。 而在俄国地区人们无法选举， 他们是一种极权主义的独裁，完全是一个监狱。 而在宗教世界，也是完全一样的情况， 所谓的宗教世界。 等级的权威 教皇的权威， 主教、大主教和地方牧师的权威 ——在思想所创造的某种偶像的名义之下。 而作为人类，我们是分离的、孤立的， 我们还未能解决我们的问题。 我们接受过高等教育， 狡猾精明、自我中心， 外在能够做出非凡的成就。 但是内在，我们几乎和一百万年前没有两样： 我们充满仇恨、我们竞争、我们自相残杀 ——这就是如今实际发生着的事情。 你听过那些专家在谈论最近的战争： 他们并不谈论那些被杀死的人， 而是谈论摧毁了某某飞机场，炸毁了这个或者那个。 所以世界上有着这种彻底的混乱 ——毫无疑问这些我们都知道。
25:31 And from that arises the question: what shall we do? As a friend once some time ago told the speaker, you can’t do anything. You are beating your head against a wall. It will go on like this for the next million years: fight, kill, destroy each other, competition, caught in various forms of illusion. This will go on. Don’t waste your life and time. This tragedy, the terrifying events that may happen by some crazy person pressing a button, or the computer taking over man’s capacities, thinking much quicker, more accurate. The computer too may destroy the human being, the human mind, the human brain, because the computer with robot can do all kinds of things as they are doing in Japan. So what is going to happen to human beings? So this is the vast problem which we are facing. 而从中就出现了这个问题：我们应该怎么做？ 就像一个朋友不久前曾经告诉讲话者的， 你无法做任何事， 你是在螳臂当车。 在未来的百万年里一切还会像现在这样继续下去： 彼此斗争、杀戮、毁灭，互相竞争， 陷入于各种形式的幻想中。 这一切都将会继续下去，不要为此浪费你的时间和生命。 这种悲剧，这些可怕的事件或许会发生 ——如果某个疯子按下了按钮， 或者电脑会来接管人类的能力， 它思考得更加快速，更加精准； 而电脑或许也会摧毁人类、 摧毁人类的心灵、人类的大脑， 因为电脑、机器人能够做各种各样的事情 ——就像它们在日本所做的那样。 所以人类将会怎样？ 这是一个我们所面对的巨大的问题。
27:55 And our education from childhood till we pass, if we are lucky, through college, university, is to specialise in some form or another, accumulate a lot of knowledge, store it up in the brain and act, get a job and hold on to the job skilfully, – if you can – for the rest of one’s life; going to the office, from morning till evening and dying at the end of it all. This is not a pessimistic attitude or observation; this is what actually is going on. When one observes the actuality, the fact, one is neither depressed, optimistic or pessimistic – it is so! 而我们从孩提时代开始直到死去的教育 ——如果我们幸运的话，一直读到了学院、大学 ——它以某种形式的专业化， 积累大量的知识，把它储存在大脑里然后行动， 得到一份工作然后熟练地坚守那份工作 ——如果可以的话就这样度过余生； 去办公室上班，从早上一直到晚上， 直到最后死去。 这并不是一种悲观厌世的态度或者视角， 这就是实际发生的事情。 当一个人观察现实，观察事实， 他既不沮丧，也不乐观或者悲观——事实就是如此。
29:13 And one asks, if one is at all serious and responsible, what is one to do? Retire into monasteries? Form some commune? Go off to Asia and pursue Zen meditation or other forms of meditation? One is asking seriously this question. When you are confronted with this crisis in consciousness – the crisis is not over there, outside of us, the crisis is in us. You know that saying, ‘We have seen the enemy and the enemy is us’. 然后一个人就会问——如果他真的认真负责的话—— 我该怎么做？ 退隐到修道院去吗？ 建立某个公社？ 动身前往亚洲然后追求禅宗冥想 或者其他形式的冥想？ 我们是非常严肃地在问这个问题。 当你面对这种意识中的危机 ——这种危机并不在别处，并不在我们之外， 危机就在我们内心。 你知道那句谚语吧 ——“我们看到了敌人，敌人就是我们自己”？
30:44 So the crisis is not economic, war, the bomb, the politicians, the scientists, but the crisis is within us, the crisis is in our consciousness. Until we understand very profoundly the nature of that consciousness, and question, delve deeply into it and find out for ourselves whether there can be a total mutation in that consciousness, the world will go on creating more misery, more confusion, more horror. So our responsibility is not some kind of altruistic action, political, or economic, but to comprehend the nature of our being, why we human beings, who have lived on this beautiful, lovely earth, why we have become like this. 所以危机并不是经济问题、战争、炸弹、 政客、科学家， 危机就存在于我们内心， 危机存在于我们的意识中。 除非我们非常深刻地了解了那种意识的本质 并且去质疑，去深入地探究它，然后自己去发现 那种意识是否可能发生一种彻底的突变 ——否则这个世界还是会继续制造出更多的痛苦、 更多的混乱、更多的恐怖。 所以我们的责任并不是某种无私的行动 ——政治上的或者经济上的—— 而是去了悟我们存在的本质； 为什么我们人类——我们生活在这个美丽、可爱的地球上 ——为什么我们会变成这样。
32:33 So we should if you are willing, if it is your responsibility, we can perceive together the nature of our consciousness, the nature of our being. This is not, as we said, a lecture. A lecture being a dissertation on a particular subject giving or pointing out information – that’s what one means by a lecture. But here we are trying together, you and the speaker together, not separately, together, to observe the movement of this consciousness and its relationship to the world, whether that consciousness is individual, separate, or that consciousness is the whole of mankind. Do you understand? We are educated from childhood to be individuals, with your separate soul – if you believe in that kind of stuff – or you have been trained, educated, conditioned to think as an individual. We think because you have a separate name, separate form, that is: dark, light, tall, short, fair, black, and so on, and your particular tendency, we think we are separate individuals, with our own particular experiences and so on. Now we are going to question that very idea, whether we are individuals. 所以我们应该——如果你们愿意的话， 如果这也是你们的责任—— 我们可以一起去观察我们意识的本质， 我们存在的本质。 就如我们说过的，这并不是一场讲座。 讲座就是一次关于某个特定主题的学术演讲， 给出一些信息或指出一些东西 ——这就是一般人所说的讲座的意思。 但是在这里，我们是在一起努力——你和讲话者一起， 不是分开的，而是一起—— 去观察这种意识的运动 以及它与这个世界的关系， 那种意识是否是个体的、分离的， 或者那种意识是整个人类的。 你明白吗？ 我们从小就被教育着去成为一个个体， 一个有着自己独立灵魂的个体——如果你相信这类东西的话； 或者你被训练着、教育着、制约着 去依照个体的方式来思考。 我们认为因为你有着不同的名字，独特的样子 ——深色头发、浅色头发、高一点、矮一点、白皙一点、黑一点，等等， ——以及你特定的癖好， 于是就认为自己是分离独立的个体， 有着我们自己特定的经验，等等。 现在我们要来质疑一下这个想法本身： 我们是否是个体。
35:33 It doesn’t mean that we are a kind of amorphous beings, but actually are we individuals? Though the whole world maintains, both religiously and in other ways, that we are separate individuals. And from that concept, and perhaps from that illusion, each one of us is trying to fulfil, become something. In that becoming something we are competing against another, fighting another. So if we maintain that way of life, we must inevitably cling to nationalities, tribalism, war. Why do we hold on to nationalism? The passion behind it – which is what is happening now, the British against the Argentines, the Jew against the Arab, Arab against the Jew, and so on. Why do we give such extraordinary passionate importance to nationalism, which is essentially tribalism? Why? Is it because in tribalism, holding on to the tribe, to the group, there is certain security, not only physical security but psychological security, inward sense of completeness, fullness. If that is so, then the other tribe also feels the same; and hence division and hence war, conflict. ——这并不意味着我们是一种无形的存在 ——而是我们究竟是不是个体， 虽然整个世界都坚持认为 ——不管是在宗教上还是其他方面—— 我们是分离独立的个体。 而因为这种概念，或许因为这种错觉， 我们每个人都在努力去实现，去成为什么。 在这种成为什么的过程中 我们和别人竞争，和别人斗争。 所以如果我们继续这种生活方式， 我们就不可避免地会依附于国家主义、部落主义、战争。 为什么我们要牢牢依附于国家主义？ 它背后有着一种热情——这就是正在发生的事： 英国人对抗阿根廷人， 犹太人对抗阿拉伯人，阿拉伯人对抗犹太人，等等。 我们为什么赋予国家主义如此极度的重要性？ ——而国家主义本质上就是部落主义。为什么？ 是不是因为在部落主义中——牢牢依附于部落，依附于团体 ——在那里有着某种安全感， 不只是生理上的安全感，也包括心理上的安全感 ——内在完整和富足的感觉。 如果是这样，那么另一个部落也会有同样的感觉； 由此就会有分裂，就会有战争、冲突。
38:15 If one actually sees the truth of this, not theoretically, and if one wants to live on this earth, which is our earth, not yours or mine, American or the Russian or the Hindu, it’s our earth to live on, then there is no nationalism at all, there is only human existence. One life – it’s not your life or my life, it’s living the whole of life. And this tradition of individuality has been perpetuated by religions both in the East and in the West – individual saviour for each individual, and so on. Now is this so? You know, it is very good to doubt, very good to have a mind that questions, doesn’t accept; a mind that says, we cannot possibly live any more like this, in this brutal, violent manner. So doubt, questioning, has extraordinary importance, not just accept the way of life one has lived perhaps for fifty, sixty or thirty years, or the way one has lived for a million years. So we are questioning the reality of individuality. Is your consciousness – we understand by the meaning of that word, ‘to be conscious’, the content of your consciousness, to be conscious means to be aware, to know, to perceive, to observe – is your consciousness with its content, the content being your belief, your pleasure, your experience, your particular knowledge which you have gathered, either through some particular external subject or the knowledge you have gathered about yourself, your fears, the attachments, the pain, the agony of loneliness, the sorrow, the search for something more than mere physical existence; – all that is one’s consciousness with its content. The content makes the consciousness. Without content there is not the consciousness as we know it. Here there is no room for argument. It is so. Your consciousness, which is very complex, contradictory, with such extraordinary vitality, that consciousness – is it yours? Is thought yours? Or there is only thinking, which is neither East nor West, there is only thinking, which is common to all mankind, whether they are rich or poor. The technician with his extraordinary capacity, or the monk who withdraws from the world and is consecrating himself to an idea – it’s still thinking. 如果我们切实地看到了它的真相——不是理论上的， 如果我们想要生活在这个地球上 ——这是我们大家的地球，不是你的，也不是我的， 不是美国人、俄国人、印度人的地球，它是我们大家生活的地球， 那时就完全不会有国家主义了。 而只有人类的存在。 同一种生活，它不是你的生活或者我的生活， 它是去过一种整体性的生活。 而这种个体化的传统被宗教延续了下来 ——不管是在东方还是在西方， 每一个个体都有一个独立的救世主，等等。 是这样吗？ 你知道，质疑是非常好的， 拥有一个能够去质疑而不接受的头脑是非常好的， 一个说我们不能再这样生活的头脑 ——以这种野蛮和暴力的方式生活。 所以怀疑、发问是极其重要的， 而不只是接受我们所过的生活方式 ——这种生活方式或许已经持续了50年、60年或者30年了， 或者那种人们已经过了一百万年的生活方式。 所以我们在质疑个体的真实性。 是否你的意识 ——我们都知道这个词的意思，意识到什么东西， 你意识的内容， 意识就意味着去觉察、 去知晓、去感知、去观察， 你的意识及其内容 ——意识的内容就是你的信仰、 你的欢愉、你的经验、 你所收集积累起来的特定的知识 ——要么通过某个特定的外在课程， 要么是你所积累起来的关于自己的知识： 你的恐惧、依恋、 痛苦、孤独的折磨、悲伤， 寻找某些超过仅仅只是物质存在的事物 ——所有这些都是我们的意识及其内容， 那些内容组成了意识。 没有内容，就没有我们所知道的那种意识。 这点是毫无争议的。它就是如此。 你的意识——它是非常复杂、矛盾的， 有着如此非凡的活力， 那种意识——它是你的吗？ 思想是你的吗？ 或者存在的只有思考——它不分东方还是西方， 只有思考——它对全人类来说是共同的， 不管是富人还是穷人， 不管是有着非凡能力的技术员， 还是那些离开这个尘世 然后把自己献身于某个理念的僧侣 ——那仍旧是思考。
44:08 Is this consciousness common to all mankind – common in the sense, not degrading – is this consciousness yours or also the rest of mankind? Wherever one goes, one sees suffering, pain, anxiety, loneliness, insanity, fear, seeking security, caught in knowledge, the urge of desire, loneliness; it is common, it is the ground on which every human being stands. Your consciousness is the consciousness of humanity, the rest of humanity. It’s logical. You may disagree; you may say, my consciousness is separate, and it must be separate. But is it so? If one understands the nature of this, that you are the rest of mankind, though we may have a different name, we may live in different parts of the world, educated in different ways, affluent or very poor, when you go behind the mask, deeply, you are like the rest of mankind: aching, loneliness, suffering, despair, neurotic; belief – believing in some illusion, and so on. Whether you go to the East or West, this is so. You may not like it. You may like to think that you are totally independent, free individual. But when you observe very deeply, you are the rest of humanity. You may accept this as an idea, an abstraction, as a marvellous concept, but idea is not the actual. An abstraction is not what actually is taking place. But most of us make an abstraction of ‘what is’ into an idea, and then pursue the idea, which is really non-factual. 这种意识对全人类来说是共同的吗？ 是共同的意思，而不是贬低的意思。 这种意识是你的，还说它也是其他人类的？ 无论你走到哪里，你都会看到苦难、 痛苦、焦虑、孤独、精神错乱、 恐惧、寻找安全感， 受困于知识中， 欲望的冲动、孤独； 它是共同的，它是每一个人类共同的立足点。 你的意识就是人类的意识， 就是其他人类的意识。 这是合乎逻辑的。你或许会不同意； 你或许会说，我的意识是独立的， 它肯定是独立的——然而是这样的吗？ 如果我们了解这件事的本质 ——也就是你就是其他人类， 虽然我们或许会有一个不同的名字； 我们或许生活在这个世界不同的地方， 接受了各种不同形式的教育，富裕或者非常贫穷， 但是当你掀开面具后，在内心深处， 你就像其他的人类一样： 渴望、孤独、痛苦、绝望、神经质； 信仰——相信某些错觉，等等。 不管你去东方还是西方，都是这样。 你或许并不喜欢这一点，你或许喜欢觉得 自己是完全独立的，是自由的个体。 但是当你非常深刻地去观察，（你发现）你就是其他人类。 你或许会接受它，把它作为一种理念、一个抽象概念、 一种不可思议的思想， 但是理念并不是实际。 一个抽象概念并不是实际发生的事情。 但是我们大多数人都把“现实”抽象为了一个概念， 然后去追求那个概念——那个概念实际上并非事实。
48:13 So, if that is so, that is, if my consciousness and yours, with all its content – the content in itself is contradictory, confused, struggling against each other: fact and non-fact, wanting to be happy, being unhappy; wanting peace, living without violence and yet being violent – our consciousness, in itself, is disorder. It is the root of dissension. And until we understand, go into it very deeply, and discover total order, we shall have always disorder in the world. 所以，如果是这样的话，也就是， 如果我的意识和你的意识及其所有的内容 ——意识中的内容就是矛盾、混乱、 互相之间的斗争：事实和非事实， 想要获得幸福，却不幸福； 想要和平，想要生活中没有暴力然而却仍是暴力的， 我们的意识本身就是混乱的。 它就是导致纷争的根源。 而除非我们了解了，非常深刻地探究了它， 并且发现完全的秩序， 否则我们这个世界将总是混乱不堪。
49:44 So a serious person – I mean by that word, not easily dissuaded from the pursuit of understanding, the pursuit of delving deeply into himself, into his consciousness, which is the common consciousness of all man; a man who is not easily persuaded by amusement, entertainment – which is perhaps sometimes necessary – but to pursue consistently, every day into the nature of man, that is, into yourself, to observe what is actually going on within oneself. And from that observation action takes place. Not, 'what shall I do as a separate human being?' but action which comes out out of total, holistic observation of life. By that word ‘holistic’ we mean a healthy, sane, rational, logical, and a perception that is whole, which is holy, h-o-l-y. We are using that word in that sense – holistic. Now is this possible? Is it possible for a human being like us who are laymen – not specialists – laymen, is it possible for us to look at this, look at the contradictory, confusing consciousness as a whole, or must we take each part of it? Please just listen for a few minutes, if you are interested. 所以一个认真的人——我所说的“认真”的意思是， 不会被轻易地劝阻从而停止追求了解， 停止追求深入探究自己，探究自己的意识 ——他的意识就是全人类共同的意识； 一个不会轻易被消遣、娱乐说服而停止探究的人 ——消遣、娱乐尽管有时候或许是需要的—— 而是不断地去探究， 每一天都去探究人类的本质——也就是去探究你自己， 去观察你内在实际发生着的事情； 然后从那种观察中，就会产生行动。 并不是作为一个单独的人类，我该怎么做 ——而是来自于整体的行动， 对于生活的整体性的观察。 我们所说的“整体性”这个词的意思是 一种健康的、健全的、理智的、逻辑的 以及一种完整的觉察——它是神圣的，“神圣的”。 我们使用“神圣”这个词，指的意思是整体。 那么这可能吗？ 这可能吗？对于一个像我们这样的俗人 ——不是专家，而是世俗之人—— 我们是否可能去观察它， 观察那种矛盾的、混乱的意识——把它们作为一个整体， 还是说我们必须把每个部分单独拿出来看？ 请好好听上几分钟——如果你有兴趣的话。
53:03 I want to understand myself, my consciousness. I know from the very beginning it’s very contradictory – wanting one thing, and not wanting another thing; saying one thing and doing another. I know belief separates man. I believe in, whatever it is, Jesus or Krishna or something, or I believe in my own experience which I hold on to; or the knowledge which I have accumulated through sixty years or forty years or ten years – that becomes extraordinarily important. I cling to that. So I recognise belief destroys and divides people. And yet I can’t give it up because belief has strange vitality. It gives me a certain sense of security. I believe in God – there’s an extraordinary strength in that. But God is invented by man. If,as some people believe, we are all the children of God, God must be an extraordinary person, because if we observe what we are, we are miserable entities, and God must be also rather miserable about all this. 我想要了解我自己，了解我的意识。 我从一开始就知道，它是非常矛盾的 ——想要某一个东西，不想要另一个东西； 说的是一套，做的又是另一套。 我知道信仰分割了人类。 我信仰某个东西，无论它是什么——耶稣、克里希那或者其他什么； 或者我相信我自己的经验——我一直紧紧抓住这些经验； 或者是我所积累起来的知识——历经60年、 40年或者10年所积累起来的知识 ——那种知识已经变得极度的重要。 我执着于它。 所以我认识到信仰摧毁和分割了人类。 然而我却还是无法舍弃它，因为信仰拥有一种奇特的生命力。 它给予我某种安全感。 我信仰上帝，在那之中有着一股特别的力量。 但是上帝是人发明出来的。 如果我们都是——就如某些人所相信的——我们都是上帝的孩子， 那么上帝必然会是一个非凡的人类，一个很特别的人， 因为如果我们观察一下自己的样子，我们是痛苦不幸的存在体， 那么上帝必定也会对这一切感到相当痛苦。
55:17 So God is the projection of our own thought, our own demands, our own hopeless despair and the opposite of all that. Or I believe in some form of guru, you know, all that – belief. Why do we have beliefs at all? A mind that is crippled by belief is an unhealthy mind. There must be freedom. That’s again a very complex problem, what is freedom, which we won’t go into now. So, is it possible for me, for you, to delve deeply into this consciousness, not persuaded, not guided by psychologists, psychiatrists and so on, to delve deeply into ourselves and find out, so that we don’t depend on anybody, including the speaker. In asking that question, how shall we know the intricacies, the contradictions, the whole movement of consciousness? Shall we know it bit by bit, take for instance, we took just now belief. And also in our consciousness, we are hurt. Each human being from childhood is hurt. Is hurt by the parents – psychologically I am talking about. Hurt in the school, through comparison, through competition, through saying you must be first-class at this subject, in college, university, and life – it’s a constant process of being hurt. We all know this. We are all human beings, we are hurt, deeply – of which we may not be conscious. And, from that hurt, there are all forms of neurotic actions. That’s part of our consciousness, part of our hidden or open awareness that one is hurt. 所以上帝就是我们的投射——我们自己思想的投射、需求的投射， 我们自己无可救药的绝望以及这一切的对立面的投射。 或者我相信某一类型的古鲁，你知道的，所有这一切——信仰。 我们究竟为什么要有信仰？ 一个被信仰所残害的心灵是一个不健康的心灵。 心灵必须要自由。 这又是一个非常复杂的问题：什么是自由？ 这个问题我们现在先不探讨。 所以，对你我来说，是否可能 去深入地探究这种意识 ——不是被劝说而去探究，不是让心理学家、 精神病医生等等这些人来指导我们—— 而是去深入探究我们的内在然后去发现真相， 由此我们便不会依赖任何人——包括讲话者。 在问这个问题的过程中， 我们要如何才能了知意识的错综复杂、 矛盾和全部的运动？ 我们是一点一点地来了解它吗？比如我们刚才所谈到的信仰。 同样的，在我们的意识中，我们饱受伤害。 每一个人从小就开始受到伤害。 被父母伤害——我说的是心理上的伤害； 在学校里被伤害，因为比较，因为竞争， 因为他们说你必须在这门课上得优，等等； 在中学、在大学、在生活中被伤害 ——这是一个持续不断的被伤害的过程。 这些我们都知道。 我们都是人类，我们被深深地伤害了 ——而我们或许并没有意识到这种伤害。 从这种伤害中，就产生了各种形式的神经质的行为， 这就是我们意识的一部分 ——我们潜藏或者显露的意识的一部分：我们受到了伤害。
59:02 Now is it possible not to be hurt at all? Because it’s a very important question to ask. Because the consequences of being hurt are: building a wall round oneself, withdrawing in our relationship with each other in order not to be hurt more. In that there is fear, a gradual isolation. Now we are asking: is it possible not only to be free of past hurts but also never to be hurt again. Not through callousness, through indifference, through total disregard of all relationship, but rather enquire why and what is it that is being hurt. This hurt is, as we said, part of our consciousness from which various neurotic contradictory actions take place. So we are examining, as we examined belief, we are examining hurt, which is part of our consciousness – please, it is not something outside of us, it’s part of us. Now what is it that is hurt and is it possible never to be hurt? Do you understand? A human being that is free, totally – never to be hurt by anything psychologically, inwardly. Isn’t it an important question? And what is that is hurt? We say, that is me, I am hurt. What is that me? From childhood one has built an image of oneself. We have many, many images, not only the images that people give us, but also the images that we ourselves have built, as an American – that’s an image – as a Hindu, as a specialist. So, the ‘me’ is the image that I have built about myself, as a great man, or I am very good at this or that, and that image gets hurt. 那么有没有可能完全不被伤害呢？ 因为这是一个需要我们去问的非常重要的问题。 因为伤害所导致的后果就是： 在自己周围建立起一道墙， 在我们和他人之间的关系中退缩 从而避免再度被伤害。 在这之中就有着恐惧，一种逐渐的孤立。 而现在我们问： 是否可能不仅仅摆脱掉过去的伤害， 而且永远不再遭受伤害——不是通过变得麻木不仁、 不是通过变冷漠，不是通过完全漠视所有的关系， 而是去询问 为什么会受伤，是什么遭到了伤害。 这种伤害——就如我们说过的——是我们意识的一部分， 从它之中就产生了各种神经质的矛盾行为。 所以我们在检视——就如我们检视信仰一样——我们也在检视伤害， 伤害也是我们意识的一部分 ——请注意，这并不是某种我们之外的东西，它就是我们的一部分。 那么是什么遭到了伤害？ 是否可能永远不再被伤害？ 你明白吗？一个自由、完整的人类， 永远不会被任何事物所伤害——心理上、内在的伤害。 这难道不是一个很重要的问题吗？ 是什么在遭受伤害？ 我们说，是“我”，我被伤害了。那么“我”是什么呢？ 从小开始，我们就建立了、建造出关于自己的一个形象。 我们有着很多、很多的形象， 并不只是那些别人赋予我们的形象， 也包括那些我们自己建立起来的形象： 作为一个美国人——这就是一个形象，作为一个印度人，作为一个专家。 所以，那个“我”就是我建立起来的自我形象——一个伟人， 或者我非常擅长这个或那个， 是那个形象受到了伤害。
1:03:01 Right? You have an image: you are a marvellous cook, a marvellous carpenter, great talker – I am not! – great talker, writer, spiritual being, a leader. We have created these images for ourselves. We have other images, which we won’t go into for the moment. These images are the whole of me: when I say I am hurt, we mean the image is hurt. If I have an image about myself – which I have not – if I have one, you come along and tell me, don’t be an idiot, I get hurt. That is, I have built about myself an image as not being an idiot, a silly ass, you come along and say, you are, and that hurts me. And I carry that hurt for the rest of my life, careful not to be hurt, warding off any statement of my idiocy. Don’t laugh, it’s your problem, not mine. Please, this is very serious, because the consequences of being hurt are very complex. And from that hurt we may want to fulfil, we may want to become this or that to escape from this terrible hurt. So one has to understand it. And is it possible not to have an image about oneself at all? Why do you have images about yourself? You may look very nice, bright, intelligent, clear-faced, and I want to be like you; and if I am not, I get hurt. So comparison may be one of the factors of being hurt, psychologically. Then, why do we compare? You understand all these questions? 对吗？你带着一个形象： 你是一个了不起的厨师、一个技艺精湛的木匠、 一个伟大的演讲家——我可不是！（笑声） 一个伟大的演讲家、作家，一个灵性人士、一个领袖； 我们为自己创造出了这些形象。 我们也有着其他的形象——这个我们暂时先不深入了。 这些形象就是“我”的全部； 当我说我被伤害了，我们的意思是那个形象被伤害了。 如果我有一个自我形象——我自己并没有——假设我有， 而你过来告诉我说，不要像个傻瓜一样， 于是我就受伤了。 也就是，我所建立起来的关于我自己的形象 并不是一个傻瓜、一个笨蛋， 而你过来对我说，你就是个笨蛋，于是这话伤害了我。 于是在我的余生里，我都会携带着那个形象和那个伤害， 小心翼翼地不被别人伤害，避开任何说我是白痴的评论。（笑声） 不要笑，这是你的问题，不是我的问题。（笑声） 拜托，这是非常严肃的， 因为伤害所产生的后果是非常复杂的。 由于这种伤害，我们或许会想要去实现成就， 我们或许会想要成为这个或者那个来逃避这种可怕的伤害。 所以我们必须了解这一点。 那么是否可能完全没有一个自我形象呢？ 为什么你会有关于自己的种种形象？ 你或许看起来非常漂亮、光鲜、聪明、面目清秀， 而我想要像你一样；如果我没有的话，我就会受伤。 所以比较或许是受到伤害的一个因素 ——心理上的伤害。那么，为什么我们要去比较呢？ 你明白所有这些问题吗？
1:06:05 So can one live a life in the modern world without a single image? The speaker may say it is possible. It is. It can be done. But that requires the understanding of relationship. What is relationship? Have we got time to go into that? We have talked over an hour. You must be tired. If you are treating this as an entertainment, intellectual or otherwise, then it is just an amusement, something to do on Saturday morning. But if you are serious, in the deep sense of that word, committed to the solution of the human problems, then your brain must be as active as that of the speaker, not just accept a lot of words. Perhaps some of you are not used to all of this, because we think along the old traditional lines, habits, and take the easiest way of life. But this requires a great deal of energy, so that you find out whether it is possible never to be hurt. And whether it is possible to live a life without a single belief, which is dividing the world and human beings and so destroying each other. The South Americans believe in one thing and the Western world believes something else. The ideas, the ideals, the ideologies, are destroying human beings. So whether one can live without a single belief. And discover never to be hurt, which means not to have an image about yourself; as a Hindu, as a Buddhist, as a Catholic, as a Protestant, as a professor. You may profess, you may teach, you may inform, but the image you have created about yourself as a professor – not what you profess, you understand? Is that possible? That’s real freedom. 所以一个人能否在这个现代世界里去过一种不带有任何形象的生活？ 讲话者会说这是可能的，它是可以实现的。 但这需要对关系的了解。 关系是什么？我们还有时间来探讨它吗？ 我们已经讲了一个多小时了。 你们一定很累了。 如果你把这当成是一场娱乐 ——一种智力上或者情感上的消遣—— 那它就只是一次消遣了， 某个你在星期六早上找的乐子。 但如果你是认真的——从这个词深层的意义上来讲， 如果你决心去解决人类的问题， 那么你的大脑就必须和讲话者一样的活跃， 而不只是接受一大堆话语。 或许你们中的一些人很不习惯所有这些说法， 因为我们是依照古老的传统方式和习惯来思考的， 然后采取了那种最容易的生活方式。 但这里却需要大量的能量， 由此你才能够发现是否可能永远不受伤害， 以及是否可能去过一种没有任何信条的生活 ——信条分裂了这个世界和人类，使人类彼此摧毁。 南美洲人信仰某个东西， 而亚洲人、西方人信仰其他东西。 理念、理想、意识形态正在摧毁着人类。 所以一个人是否可以活着，却没有任何信仰； 然后去发现，是否可以永远不受伤害 ——这意味着没有一个关于自己的形象： 一个印度教徒、一个佛教徒、一个天主教徒、 一个新教徒、一个教授。 你或许会当教授，你或许会去教课，你或许会作报告， 但是没有你所建立的一个教授的自我形象， ——不是说你教授的内容——你明白吗？ 这可能吗？ 这才是真正的自由。
1:10:08 And it is possible, when I am called an idiot – because I’ve an image about myself if I have one – to give total attention to that statement as it is said. You understand? When I have an image about myself, and you call me an idiot, I react instantly. The reaction is immediate. As the reaction is immediate, to give attention to that immediacy. You understand? Am I making myself clear? That is, to listen very clearly to the idea that I am an idiot. You’ve called me an idiot – to listen to it attentively. When you listen completely, there is no reaction. It is the lack of listening acutely that creates the image. Have you understood this? Suppose I have an image about myself, because I have travelled all over the world, etc. I have an image about myself. You come along and say, 'Look, old boy, you’re not as good as the other guru, or the other leader, or some other teacher, some other idiot. You are in yourself an idiot.' I listen to that completely, give complete attention to what is being said. When there is total attention, there is no forming of a centre. It’s only inattention that creates the centre. Have you understood this? 这是否可能，也就是当别人叫我傻瓜时， 因为我有一个自我形象——如果我有的话—— 去全然关注那个陈述本身。 你明白吗？ 当我有一个自我形象，而你说我是一个傻瓜时， 我就会立即产生反应。 那个反应是立刻产生的。 因为那个反应是立即的，所以去关注它的迅速性。 你懂了吗？我有没有表达清楚？ 也就是，非常清晰地去倾听“我是一个傻瓜”这个观点。 你说过我是一个傻瓜 ——全神贯注地聆听它， 当你全然地倾听它时，就不会有反应。 正是由于缺乏敏锐的倾听才会制造出形象。 你理解了吗？ 假设我有一个关于自己的形象， 因为我已经周游了全世界（进行演讲），等等。 我有着一个自我形象。 而你跑过来说，瞧！老兄， 你不如其他古鲁、其他领袖、 其他导师或者其他笨蛋那么好。（笑声） 你自己就是一个傻瓜。 我全然地倾听， 全然地关注对方所说的话。 当有了一种完全的关注，就不会形成一个中心。 只有漫不经心才会产生出一个中心。 你明白这点了吗？
1:13:01 Can one give such attention? You understand? A mind which has been so slack, a brain which has been confused, disturbed, neurotic, which has never actually faced anything, which has never demanded of itself its highest capacity which is total attention. And when there is total attention to the statement that I am an idiot, it has lost totally all its significance. Because when there is attention there is not a centre which is reacting. 我们能够给予这样的关注吗？你明白了吗？ 心灵一直以来都是如此的涣散松懈， 大脑一直都是混乱、烦躁和神经质的， 它从没有真正面对过任何东西， 从来没有要求自己去运用它最高的能力 ——也就是全然的关注。 当你全然关注“我是一个傻瓜”那个表述时， 它就彻底失去了它所有的含义。 因为当有了留心关注，就不会有一个产生反应的中心。
1:14:10 I have finished for this morning. I believe we meet tomorrow morning. May I get up, please? 今天早上我就讲到这里。 我相信明天早上我们还会再见面的。 请问我可以起来了吗？