I see some of my old friends are here—and I am glad to see you. As we are going to have seven talks we should go into what I am going to say very carefully, covering the whole field of life, so please be patient those of you who have heard the speaker before, please be tolerant if the speaker repeats himself, for repetition has a certain value.
我看到我的一些老朋友在这里——很高兴看到你们。我们会进行七次谈话，我们将非常认真地探究我要说的话，它们涵盖生活的整个领域，请那些以前听过我讲话的人保持耐心，请容忍讲话者重复他自己，因为重复具有某种价值。
Prejudice has something in common with ideals, beliefs and faiths. We must be able to think together; but our prejudices, our ideals and so on, limit the capacity and the energy required to think, to observe and examine together so as to discover for ourselves what lies behind all the confusion, misery, terror, destruction and tremendous violence in the world. To understand, not only the mere outward facts that are taking place, but also the depth and the significance of all this, we must be able to observe together—not you observing one way and the speaker another, but together observe the same thing. That observation, that examination, is prevented if we cling to our prejudices, to our particular experiences and our particular comprehension. Thinking together is tremendously important. where nothing is sacred, where no one respects another. To understand all this, not only superficially, casually, we have to enter into the depths of it, into what lies behind it. We have to enquire why it is that after all these millions of years of evolution, man, you and the whole world, have become so violent, callous, destructive, enduring wars and the atomic bomb. The technological world is evolving more and more; perhaps that may be one of the factors causing man to become like this. So, please let us think together, not according to my way or your way, but simply using the capacity to think.
成见和理想、信念、信仰具有某种共通性。我们必须能够一同思考，为了亲自发现所有困惑、不幸、恐怖、破坏以及这个世界上惊人的暴力背后的东西，我们需要共同观察和检视，但是我们的成见、理想等等限制了这样做所需要的能力和能量。要了解外在正在发生的事实，以及这一切的深刻内涵和意义，我们必须能够共同观察——不是你观察你的，讲话者观察他自己的，而是共同观察相同的东西。如果我们坚持我们的成见、我们特定的经验和理解，那份观察、那份检视就被阻碍了。共同思考极其重要。要了解所有这一切，不是肤浅地、偶然地了解，我们必须探究它的深度，探究它背后的东西。我们必须探究，为什么在经过数百万年的进化之后，我们人类会变得如此暴力、残酷、具有毁灭性，持续着战争和原子弹的威胁。因此，请让我们一同来思考，不是按照我的或你的方式思考，而是单纯地运用思考的能力。
Thought is the common factor of all mankind. There is no Eastern thought, or Western thought; there is only the common capacity to think, whether one is utterly poor or most sophisticated, living in an affluent society. Whether a surgeon, a carpenter, a labourer in the field, or a great poet, thought is the common factor of all of us. We do not seem to realize that thought is the common factor that binds us all. You think according to your capacity, to your energy, your experience and knowledge; another thinks differently according to his experience and conditioning. We are all caught in this network of thought. This is a fact, indisputable and actual.
思想是整个人类的共同要素。不存在东方的思想或西方的思想，只有共有的思考能力，无论你贫困至极或是成熟老练；无论是外科医生、木匠、在田里劳动的人，还是伟大的诗人，思想都是我们所有人的共同要素。我们似乎没有意识到，思想是困住我们所有人的共同要素。你基于你的才能、精力、经验和知识来思考，另一个人基于他的经验和制约进行不同的思考。我们都陷在这个思想的网络中。这是一个事实，无可争辩，实际就是如此。
We have been ‘programmed’ biologically, physically and also ‘programmed’ mentally, intellectually. We must be aware of having been programmed, like a computer. Computers are programmed by experts to produce the results that they want. And these computers will outstrip man in thought. These computers can gather experience, and from that experience learn, accumulate knowledge, according to their programme. Gradually they are going to outstrip all our thinking in accuracy and with greater speed. Of course they cannot compose as Beethoven, or as Keats, but they will outstrip our thinking.
我们在生物学意义上、在生理上是被设定的，在精神上和心智上也是如此。我们必须意识到我们是被设定的，就像电脑一样。为了得到他们想要的结果，专家设定了电脑。而这些电脑将在思想上胜过人类。根据它们的程序，这些电脑能够收集经验，并从经验中学习和累积知识。逐渐地，它们将在精确性方面超越我们的思想，并拥有更快的速度。当然，它们无法像贝多芬或济慈那样进行创作，但是它们将胜过我们的思想。
So, then, what is man? He has been programmed to be Catholic, Protestant, to be Italian or British and so on. For centuries he has been programmed—to believe, to have faith, to follow certain rituals, certain dogmas; programmed to be nationalistic and to go to war. So his brain has become as a computer but not so capable because his thought is limited, whereas the computer, although being also limited, is able to think much more rapidly than the human being and can outstrip him.
那么，人是什么？他被设定为天主教徒、新教徒、意大利人、英国人等等。很多个世纪以来，他被设定成去相信、信仰、追随特定的仪式和教条，被设定成民族主义者去参加战争。于是他的脑子成了一台电脑，但没那么能干，因为他的思想是局限的，而电脑，尽管也是局限的，却能够比人更迅速地思考，能够超过他。
These are facts, this is what actually is going on. Then what becomes of man? Then what is man? If the robots and the computer can do almost all that the human being can do, then what is the future society of man? When cars can be built by the robot and the computer—probably much better—then what is going to become of man as a social entity? These and many other problems are facing us. You cannot any more think as Christians, Buddhists, Hindus and Muslims. We are facing a tremendous crisis; a crisis which the politicians can never solve because they are programmed to think in a particular way—nor can the scientists understand or solve the crisis; nor yet the business world, the world of money. The turning point, the perceptive decision, the challenge, is not in politics, in religion, in the scientific world, it is in our consciousness. One has to understand the consciousness of mankind, which has brought us to this point. One has to be very serious about this matter because we are really facing something very dangerous in the world—where there is the proliferation of the atomic bomb which some lunatic will turn on. We all must be aware of all this.
这些都是事实，正在实际发生着。那么人成了什么？人是什么？如果几乎一切人做的事情都能被机器人和电脑代替，那么将来的人类社会将会是什么样子？当机器人和电脑能够制造汽车——也许更多——那么作为一种社会性的存在，人会成为什么？我们正在面临这些问题，以及很多其他的问题。你不能再作为基督徒、佛教徒、印度教徒和穆斯林来思考了。我们正面临一个巨大的危机，一个政治家，或是科学家也不能理解或解决这个危机，工商界、金融界也不能。那个要点，那个决断，那个挑战，不在政治、宗教、科学的世界，它在我们的意识中。你必须理解人类的意识，是它将我们带到了这个点。对这个问题你必须非常严肃，因为我们的世界真的正在面临严重的威胁——原子弹在扩散，而一些疯子会启动它。我们都必须意识到这一切。
One has to be very very serious, not flippant, not casual but concerned, to understand this behaviour and how human thought has brought us all to this point. We must be able to penetrate very carefully, hesitantly, with deep observation, to understand together what is happening both out there and inwardly. The inward psychological activity always overcomes the outer, however many regulations, sanctions, decisions you may have outwardly, all these are shattered by our psychological desires, fears and anxieties, by the longing for security. Unless we understand that, whatever outward semblance of order we may have, inward disorder always overcomes that which is outwardly conforming, disciplined, regularized. There may be carefully constructed institutions—political, religious, economic—but whatever the construction of these may be, unless our inward consciousness is in total order, inward disorder will always overcome the outer. We have seen this historically, it is happening now in front of our eyes. This is a fact.
你必须非常非常认真地理解这些行为，以及人类的思想如何把我们带到了这里，而不是草率地，偶尔才关心一下。我们必须能够带着深入的观察，非常仔细、小心地穿透，一同去了解那些外在和内在正在发生的事情。内在的、心理上的活动总是严重地被外在影响，无论你有多少外在的规则、处罚、决议，所有这些都被我们心理上的欲望、恐惧、焦虑，以及对安全的渴望打碎了。除非我们理解它们，否则无论我们外在拥有什么样的秩序，内在的混乱总会压倒外在的那些遵从、纪律、规定。或许存在周密构建的机制——政治的、宗教的、经济的——但是无论存在什么样的构建，除非我们内心的意识处于完整的秩序之中，那么内在的混乱就总会压倒外在。我们从历史上看到过这些，它现在正在我们的眼前发生。这是一个事实。
The turning point is in our consciousness. Our consciousness is a very complicated affair. Volumes have been written about it, both in the East and in the West. We are not aware of our own consciousness; to examine that consciousness in all its complexity one has to be free to look, to be choicelessly aware of its movement. It is not that the speaker is directing you to look or to listen to all the inward movement of consciousness in a particular way. Consciousness is common to all mankind. Throughout the world man suffers inwardly as well as outwardly, there is anxiety, uncertainty, utter despair of loneliness; there is insecurity, jealousy, greed, envy and suffering. Human consciousness is one whole; it is not your consciousness or mine. This is logical, sane, rational: wherever you go, in whatever climate you live, whether you are affluent or degradingly poor, whether you believe in god, or in some other entity, belief and faith are common to all mankind—the images and symbols may be totally different in various localities but they stem from something common to all mankind. This is not a mere verbal statement. If you take it as a verbal statement, as an idea, as a concept, then you will not see the deep significance involved in it. The significance is that your consciousness is the consciousness of all humanity because you suffer, you are anxious, you are lonely, insecure, confused, exactly like others, though they live ten thousand miles away. The realization of it, the feeling of it—the feeling in your guts—is totally different from the mere verbal acceptance. When you realize that you are the rest of mankind, it brings a tremendous energy, you have broken through the narrow groove of individuality the narrow circle of me and you, we and they. We are examining together this very complex consciousness of man, not the European man, not the Asiatic man or the Middle East man, but this extraordinary movement in time that has been going on in consciousness for millions of years.
转折点就在我们的意识中。我们的意识是一个非常复杂的东西，关于它有过大量的描述，包括东方和西方的。我们对于自己的意识没有觉察。要检查意识的全部复杂性，你必须自由地看，无选择地觉察它的运作。不是说讲话者建议你以一种特别的方式去看或听意识的一切内在运动。意识是一切人类共有的。全世界的人们都承受着内在和外在的痛苦，包括焦虑、不确定、对孤独的彻底绝望，以及不安全感、羡慕、贪婪、嫉妒和悲苦。人类的意识是一个整体，它不是你的意识或我的意识。这是逻辑的、明智的、理性的，无论你去什么地方，无论你生活在哪种气候中，无论你是富有还是丢人的贫穷，无论你信仰上帝还是某个别的实体，信念和信仰是全人类共有的——不同的地区的形象和符号或许完全不同，但是它们都源于某种人类共有的东西。这不只是一个口头上的陈述。如果你把它作为一个口头陈述，一个想法，一个观念，那么你就不会看到其中包含的深刻意义。这个意义是，你的意识是所有人类的意识，因为你痛苦，你忧虑，你孤独、没有安全感、困惑，完全和别人一样，尽管他们生活在万里之外。对它的认识和感受——你内心的感受——完全不同于仅仅是口头上的赞同。当你认识到你是其他所有的人类，这会带给你惊人的活力，你打破了个体的狭隘常规，我和你、我们和他们的狭隘循环。我们正在共同检查这个非常复杂的人类意识，不是欧洲人、亚洲人或中东人的，而是这个在意识中进行了千百万年的非凡的时间运动。
Please do not accept what the speaker is saying; if you do it will have no meaning. If you do not begin to doubt, begin to question, be sceptical to enquire, if you hold on to your own particular belief, faith, experience or the accumulated knowledge, then you will reduce it all to some kind of pettiness with very little meaning. If you do that you will not be facing the tremendous issue that is facing man.
请不要接受讲话者所说的，如果你那样做将毫无意义。如果你没有开始怀疑，开始质疑，带着怀疑去探究，如果你坚持自己特别的信念、信仰、经验或者积累的知识，你就会把这一切简单地看成某种微不足道的东西。如果你那样做，你就不会正视人类面临的巨大问题。
We have to see what our actual consciousness is. Thought and all the things that thought has put together, is part of our consciousness—the culture in which we live, the aesthetic values, the economic pressures, the national inheritance. If you are a surgeon or a carpenter, if you specialize in a particular profession, that group consciousness is part of your consciousness. If you live in a particular country with its particular tradition and religious culture, that particular group consciousness has become part of your consciousness. These are facts. If you are a carpenter you have to have certain skills, understand the nature of wood and the tools of the trade, so you gradually belong to a group that has cultivated these special skills and that has its own consciousness—similarly the scientist, the archeologist, just as the animals have their own particular consciousness as a group. If you are a housewife you have your own particular group consciousness, like all the other housewives. Permissiveness has spread throughout the world; it began in the far West and has spread right through the world. That is a group-conscious movement. See the significance of it; go into it for yourself, see what is involved in it.
我们必须看到意识的真实面貌。思想和思想构成的一切是我们意识的一部分——我们生活于其中的文化、审美观念、经济压力、种族遗传。如果你是一个外科医生或一个木匠，如果你从事一种特殊的职业，那个群体的意识也是你意识的一部分。如果你生活在一个有着特殊的传统和宗教文化的国家，那个特殊的群体意识就成了你意识的一部分。这些都是事实。如果你是一个木匠，你必须拥有某种技能，了解木材的性质和使用的工具，所以你会渐渐地属于一个培养这些技能并拥有它自己的意识的团体——类似于科学家和考古学家。作为一个群体，连动物都有它们自己特殊的意识。如果你是一个家庭主妇，你会和所有其他家庭主妇一样，拥有自己特殊的群体意识。性解放蔓延到全世界，它开始于遥远的西方，并向整个世界蔓延。那是一个群体意识的活动。看到它的意义，亲自探究它，看到它所包含的内容。
Our consciousness includes, in the much deeper consciousness, our fears. Man has lived with fear for generation after generation. He has lived with pleasure, with envy, with all the travail of loneliness, depression and confusion; and with great sorrow, with what he calls love and the everlasting fear of death. All this is his consciousness which is common to all mankind. Realize what it means: it means that you are no longer an individual. This is very hard to accept because we have been programmed, as is the computer, to think we are individuals. We have been programmed religiously to think that we have souls separate from all the others. Being programmed our brain works in the same pattern century after century.
在更为深入的层面，我们的意识包含着恐惧。人类带着恐惧生活了一代又一代。带着快乐，带着嫉妒，带着孤独、沮丧和困惑导致的所有痛苦，带着巨大的悲伤，带着他所谓的爱，以及对死亡的无尽恐惧。这一切都是人类共有的意识。要认识到它意味着什么：它意味着你不再是个体。这很难接受，因为我们就像电脑一样被设定了，认为我们拥有不同于其他所有人的灵魂。我们的脑子被设定了，它以相同的模式运作了一个又一个世纪。
So, how shall a human being—who is actually the rest of mankind—how shall he face this crisis, this turning point? How will you as a human being, who has evolved through millennia upon millennia, thinking as an individual, a turning point, see what actually is and in that very perception move totally in another direction?
那么，一个人——他事实上是其他所有的人类——他将会如何面对这个危机、这个转折点？作为一个经历了千万年进化的人类，以一个个体来思考，你将如何面对这个转折点，看到实际发生的东西，并在那份觉察中完全进入另一个方向？
Let us understand together what it means to look—to look at the actuality of thought. You all think, that is why you are here. You all think and thought expresses itself in words, or through a gesture, through a look, through some bodily movement. Words being common to each one of us, we understand through those words the significance of what is being said. Yet thought is common to all mankind—it is a most extraordinary thing if you have discovered that, for then you see that thought is not your thought, it is thought. We have to learn how to see things as they actually are—not as you are programmed to look. Can we be free of being programmed and look? If you look as a Christian, a Democrat, a Socialist or a Catholic or a Protestant—which are all so many prejudices—then you will not be able to understand the enormity of the danger, the crisis, that we are facing. If you belong to a certain group, or follow a certain guru, or are committed to a certain form of action, then, because you have been programmed, you will be incapable of looking at things as they actually are. It is only if you do not belong to any organization, to any group, to any particular religion or nationality, that you can really observe. If you have accumulated a great deal of knowledge from books and from experience, your mind has already been filled, your brain is crowded with experience, with your particular tendencies and so on—all that is going to prevent you from looking. Can we be free of all that to look at what is actually happening in the world?—at the terror and the terrible religious sectarian divisions, one guru opposed to another idiotic guru, the vanity behind all that, the power, the position, the wealth of these gurus, it is appalling. Can you look at yourself—not as a separate human being but as a human being who is actually the rest of mankind?
让我们共同了解“看”意味着什么——去看思想的事实。你们都会思想，那是你们在这里的原因。你们都会思想，思想用言辞，或通过手势、眼神，通过某种身体动作来表达自己。词句是我们每个人共有的，我们通过词句来理解所说话语的含义。然而思想是一切人类共有的——它是最不寻常的事情，如果你发现这点的话。因为那时你会看到，思想不是你的，它只是思想。我们必须学会如实地看待事情——而不是以你被设定的样子去看。我们能够免于被设定地去看吗？如果你作为一个基督徒、民主主义者、社会主义者、天主教徒或新教徒去看——那些都充满了那么多的偏见——你就不能了解我们所面临的危险、危机的严重。如果你属于一个特定的团体，或者跟随特定的古鲁，或投身于特定的行动，那么，因为你被设定了，你将不能如实地看事情。只有不属于任何组织、任何团体，任何特定的宗教或国家，你才能真正观察。如果你从书本和经验中积累了大量知识，你的心已经被填满了，你的脑子充斥着经验和特殊的倾向，等等——所有那些都将妨碍你去看。我们能否摆脱所有那些东西，去看世界上正在实际发生的事情——去看恐怖，可怕的教派分裂，一个古鲁反对另一个古鲁，那一切背后的虚浮，这些古鲁的权力、地位、财富，它是骇人听闻的。你能看你自己吗——不是作为个别的人类，你实际上是其他一切人类？
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