第一章 · 即刻从中心爆破，否定权威，重新理解自己

Man has throughout the ages been seeking something beyond himself, beyond material welfare - something we call truth or God or reality, a timeless state - something that cannot be disturbed by circumstances, by thought or by human corruption.

在历史长河中，人一直在寻找超越自我和物质福利的东西，我们把它叫做真相、上帝或者现实，一种永恒的状态，一种不会被境遇、想法和人类腐败所扰动的东西。

Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?

人总是在问这样一个问题：这东西究竟是啥？人生究竟有没有意义？一个人看到了人生的巨大困惑、残酷、反抗、战争，数不尽的宗教、意识形态和国家的分裂。带着这样一种深层且持久的窘困，一个人不禁要问，他要做什么，这个“人生”指的是啥？在人生之外，有没有其他的东西？

And not finding this nameless thing of a thousand names which he has always sought, he has cultivated faith - faith in a saviour or an ideal - and faith invariably breeds violence.

人一直在寻找，却没有找到这个难以名状却有众多名字的东西，于是人创造了信仰——信仰某个救世主或者理想——而信仰不可避免地滋生暴力。

In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.

在这个我们称作为人生的持久挣扎中，我们尝试去建立一套行为规范，依据我们所生活的社会，无论是共产主义社会或是所谓的自由社会；我们接受了一系列行为准则，这是我们传统的一部分，作为印度教徒、穆斯林还是基督徒。

我们指望某个人告诉我们什么是对的或错的行为，什么是对的或错的想法。在遵循这种模式的时候，我们的行为和思考变得机械，回应变得不假思索。我们很容易在自己身上观察到这一点。

For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, 'Tell me all about it - what lies beyond the hills and the mountains and the earth?' and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. We are secondhand people. We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear.

数个世纪以来，我们一直在被各种老师、权威、书籍、圣人进行思想灌输。我们说，“告诉我在群山和地球之外所有的一切。”我们对他们的描述甚感满意，这意味着我们活在词语中，我们的人生肤浅又空洞。我们是二手的人。

我们按照那些被告诉的东西来活，要么是由我们的喜好、倾向所指引，或是由于环境因素被迫接受。我们是各种影响的结果，在我们身上，没有什么是新的，没有什么是我们自己发现的，没有什么是原创的、崭新的、清晰的。

Throughout theological history we have been assured by religious leaders that if we perform certain rituals, repeat certain prayers or mantras, conform to certain patterns, suppress our desires, control our thoughts, sublimate our passions, limit our appetites and refrain from sexual indulgence, we shall, after sufficient torture of the mind and body, find something beyond this little life. And that is what millions of so-called religious people have done through the ages, either in isolation, going off into the desert or into the mountains or a cave or wandering from village to village with a begging bowl, or, in a group, joining a monastery, forcing their minds to conform to an established pattern. But a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied the outer world and been made dull through discipline and conformity - such a mind, however long it seeks, will find only according to its own distortion.

纵跨整个宗教历史，各路宗教领导人让我们相信，只要我们能够履行某些仪式，重复某些祷告或者咒语，遵循某些模式，压制我们的欲望，控制我们的思想，转化我们的热情，限制我们的胃口，禁欲；当内心和身体经过足够的扭曲，我们将会找到在这个卑微生命之外的东西。

这就是那些数以百万计所谓有信仰的人在历史长河中所作的事情，要么与世隔绝，去沙漠，去深山或洞穴，要么从一个地方到另一个地方乞讨，或者，成群结队，加入寺庙，强制让他们的内心来遵循已经建立好的模式。

但是这样一个扭曲的内心，一个破损的内心，一个想要逃脱各种混乱，一个已经否定了外部世界且被各种戒律和遵循弄得麻木的内心，无论怎么找寻，最终找到的也不过是这种扭曲的自我投射罢了。

So to discover whether there actually is or is not something beyond this anxious, guilty, fearful, competitive existence, it seems to me that one must have a completely different approach altogether. The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love - in fact to do everything to make oneself narrow, petty and shoddy; peel off little by little; take time; tomorrow will do, next life will do - and when at last one comes to the center one finds there is nothing there, because one's mind has been made incapable, dull and insensitive.

去探寻在这种充满焦虑、罪恶、恐惧和竞争的生存方式之外，究竟是否存在某种东西，在我看来，人必须得采用一种完全不同的方式。传统的方式是从外向内，通过时间、练习和声明放弃，逐渐偶遇内心的花朵，那种内在美和爱；实际上，这整个过程是无所不用其极让一个人变得更加狭隘、粗劣；一点点来，花费时间，明天会好的，来世会好的；当一个人最后到达中心的时候，却发现那里什么也没有，因为一个人的内心已经变得麻木愚钝。

Having observed this process, one asks oneself, is there not a different approach altogether - that is, is it not possible to explode from the center?

当观察到了这整个过程，一个人不禁要问，有没有一种完全不同的方式，那就是，有没有可能从中心爆破？

The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So if we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality.

这个世界接受并在采用这种传统的方法。我们内心混乱的首要原因是寻求别人许诺过的现实；我们机械地跟随那些声称能确保我们有一个舒适的精神生活的人。

尽管我们中的大多数人反对政治专制和独裁，但我们内心里面却接受各种权威和专制来扭曲我们的内心和生活方式，这种现象真是叹为观止。

如果我们能够不仅从智识上，而且可以在行动上完全拒绝各种所谓的精神权威、仪式和教条，这意味着我们已经独自一人，不再站队，这已经跟这个社会产生冲突，我们不再作一个体面的人。一个在乎面子的人不可能靠近那个无边无量的现实。

You have now started by denying something absolutely false - the traditional approach - but if you deny it as a reaction you will have created another pattern in which you will be trapped; if you tell yourself intellectually that this denial is a very good idea but do nothing about it, you cannot go any further. If you deny it however, because you understand the stupidity and immaturity of it, if you reject it with tremendous intelligence, because you are free and not frightened, you will create a great disturbance in yourself and around you but you will step out of the trap of respectability. Then you will find that you are no longer seeking. That is the first thing to learn - not to seek. When you seek you are really only window-shopping.

现在，你已经开始否定这个完全错误的东西，即传统的方法，但如果这种否认只是基于你对“传统方法是错的”这个想法的反应，那你将弄出另外一个套路把你套住；如果你在智识上告诉自己这个否定是一个很好的点子，但没有任何的实际行动，那你也无法走得更远。

如果你的否定是因为你理解了传统方法的愚蠢和幼稚，你动用了大量的才智来拒绝传统方法，因为你自由、无所畏惧，你将在你自己和周围人的心中制造出巨大的扰动，但借此，你将走出“体面”这个圈套；然后你会发现，你不再寻求。

这是首先要去学习的东西——不再寻求。当你寻求的时候，你实际上是在走马观花。

The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom.

所谓的上帝、真相或者现实，无论你叫它啥，是否存在，这样一个问题不可能由书籍、牧师、哲学家或者救世主们来回答。除了你自己，没有任何人和任何东西可以回答这个问题，这也是为什么你必须得理解你自己，看清自性。幼稚只存在于对自性完全的无知。理解你自己是智慧的开端。

And what is yourself, the individual you? I think there is a difference between the human being and the individual. The individual is a local entity, living in a particular country, belonging to a particular culture, particular society, particular religion. The human being is not a local entity. He is everywhere. If the individual merely acts in a particular corner of the vast field of life, then his action is totally unrelated to the whole.

So one has to bear in mind that we are talking of the whole not the part, because in the greater the lesser is, but in the lesser the greater is not. The individual is the little conditioned, miserable, frustrated entity, satisfied with his little gods and his little traditions, whereas a human being is concerned with the total welfare, the total misery and total confusion of the world.

你究竟是什么，作为个体的你? 我想人和个体是有区别的。个体是一个局部的实体，生活在某个特定的国家，属于某个特定的文化，特定的社会，特定的宗教（包括各种意识形态）。人不是一个局部的实体。人无处不在。如果个体的举止仅仅局限于广袤人生中的一个小小角落，那他的行为完全跟作为整体的人类毫不相干。

所以，一个人得铭记我们探讨的是整体，大问题，不是局部，各种小问题；因为从整体可以理解局部，但是从局部无法理解整体。个体是一个渺小的实体，被各种条件框限，有各种烦恼，也很窘迫，满足于他自己的“上帝”和传统；然而一个人涉及到这个世界的整个福祉，全部苦难和一切困惑。

We human beings are what we have been for millions of years – colossally greedy, envious, aggressive, jealous, anxious and despairing, with occasional flashes of joy and affection. We are a strange mixture of hate, fear and gentleness; we are both violence and peace. There has been outward progress from the bullock cart to the jet plane but psychologically the individual has not changed at all, and the structure of society throughout the world has been created by individuals.

The outward social structure is the result of the inward psychological structure of our human relationships, for the individual is the result of the total experience, knowledge and conduct of man. Each one of us is the storehouse of all the past. The individual is the human who is all mankind. The whole history of man is written in ourselves.

我们人类这样子已经数百万年了——无比贪婪、羡慕、好斗、嫉妒、焦虑和绝望，偶尔会有零星的快乐闪现。我们是一个奇特的混合体，包含仇恨、恐惧和温柔；我们既暴力也平和。从外面看，人类似乎有各种进步，从牛车演变到了喷气式飞机；但从内心来看，个体压根就没变过，在世界的各个角落，社会的构架都是由个体创造的。

外部的社会构架是人类关系的心理构架的结果，因为个体是人的全部经验、知识和行为的结果。我们中的每一个人都是一个仓库，存储所有的过去。个体就是全社会人的一员，全社会人的历史都写入了每个人身上。

Do observe what is actually taking place within yourself and outside yourself in the competitive culture in which you live with its desire for power, position, prestige, name, success and all the rest of it - observe the achievements of which you are so proud, this whole field you call living in which there is conflict in every form of relationship, breeding hatred, antagonism, brutality and endless wars.

This field, this life, is all we know, and being unable to understand the enormous battle of existence we are naturally afraid of it and find escape from it in all sorts of subtle ways. And we are frightened also of the unknown - frightened of death, frightened of what lies beyond tomorrow. So we are afraid of the known and afraid of the unknown. That is our daily life and in that there is no hope, and therefore every form of philosophy, every form of theological concept, is merely an escape from the actual reality of what is.

在这样一个充满竞争的文化里，观察一下此刻在你的心里心外实际上在发生什么，你带着各种欲望活着，渴望权力、地位、声望、名声、成功，各种各样的东西；观察一下你引以为傲的成就，观察一下你的人生，在各种关系中充满了矛盾、酝酿仇恨、敌视、残酷和数不清的战争。

这个领域，这个人生，就是我们所知道的；当无法理解生存的庞大争斗，我们自然害怕它，自然会无所不用其极来逃避它。我们也害怕未知，害怕死亡，害怕明天过后会发生什么。可以这么说，我们既害怕已知，也害怕未知，这就是我们的日常生活，没有什么希望；各种形式的所谓的哲学，各种形式的神学（宗教、意识形态的）概念只不过是逃避现实的借口罢了。

All outward forms of change brought about by wars, revolutions, reformations, laws and ideologies have failed completely to change the basic nature of man and therefore of society. As human beings living in this monstrously ugly world, let us ask ourselves, can this society, based on competition, brutality and fear, come to an end? Not as an intellectual conception, not as a hope, but as an actual fact, so that the mind is made fresh, new and innocent and can bring about a different world altogether?

It can only happen, I think, if each one of us recognises the central fact that we, as individuals, as human beings, in whatever part of the world we happen to live or whatever culture we happen to belong to, are totally responsible for the whole state of the world.

所有由战争、革命、改革、法律和意识形态所来的外部变化丝毫没有改变人的本性，所以也没有改变社会的本性。作为生活在这样一个极其丑陋的世界的人类，我们不禁要扪心自问，这样一个基于竞争、残酷和恐慌的社会，能否彻底终结？不是作为一个智识上的概念，不是作为一种希望，而是变成现实，这样内心才能新鲜如初，崭新无邪，进而带来一个完全不同的世界？

无论我们正巧生活在世界的哪一部分，无论我们正巧属于哪一个文化，我们为这个世界的整体状态负有直接责任；我想，只有当我们中的每一个人都能认识到这个中心事实，这种改变才有可能会发生。

We are each one of us responsible for every war because of the aggressiveness of our own lives, because of our nationalism, our selfishness, our gods, our prejudices, our ideals, all of which divide us.

And only when we realize, not intellectually but actually, as actually as we would recognise that we are hungry or in pain, that you and I are responsible for all this existing chaos, for all the misery throughout the entire world because we have contributed to it in our daily lives and are part of this monstrous society with its wars, divisions, its ugliness, brutality and greed - only then will we act.

我们每一个人对每一次战争负责，因为我们在自己生活中充满了攻击性，因为我们隶属不同的国家，我们的自私，形形色色的上帝（各种意识形态），我们的偏见，我们的理想，在不断的分裂彼此。

你和我都为全世界现存的各种混乱、各种苦难负责，因为在日常生活中，我们助长了这些问题，我们是这个充满战争、分裂、丑陋、残酷和贪婪的畸形社会机器的一部分。只有当我们意识到这一点，不是智识上，而是从真的感知到，就好比我们感到饥饿或者疼痛一样，只有这样我们才会行动起来。

But what can a human being do - what can you and I do - to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far; sophisticated and learned men have told us and that has led us no further.

We have been told that all paths lead to truth - you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door - which is, when you look at it, so obviously absurd.

Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to - then you will also see that this living thing is what you actually are - your anger, your brutality, your violence, your despair, the agony and sorrow you live in.

In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears.

但一个人能做什么，你和我能做什么，来创造一个完全不同的社会？我们正在问自己一个非常严肃的问题。有没有一些事情是可以做的？我们能做什么？有人会告诉我们吗？有些人已经告诉我们了，这些所谓的精神领袖们——通常被认为比我们理解事情更加透彻一点——告诉过我们，通过扭曲和塑造我们的内心来适应一种新的模式，不过这种方式没能引导我们走很远；精于世故的学者们也告诉过我们，不过也没能引导我们走很远。

我们被告诉了各种通往真相的道路，作为印度教徒，你有你的路，基督徒、穆斯林有他的路，他们都在同一道门前会合——当你去观察这一切的时候，你发现这是如此的荒谬。

真相无路可达，这就是真相的美所在，真相是鲜活的。一个没有生气的东西才有路可达，因为它是静态的，但当你看到真相是鲜活的，动态的，没有栖息之地，不在任何的寺庙、清真寺或者教堂里；没有任何的宗教、导师和哲学家，没有任何人能引领你去，你将会发现这种鲜活的东西就是此时此刻的你——你的愤怒，你的残忍，你的暴力，你的绝望，你所生活在的痛苦和悲哀中。

当你理解所有这些，这便是真相，只有当你知道如何在你的生活去观察这些的时候，你才能理解这些。你无法通过一种意识形态，通过一屏幕的文字，通过希望和恐惧来观察。

So you see that you cannot depend upon anybody. There is no guide, no teacher, no authority. There is only you - your relationship with others and with the world - there is nothing else. When you realize this, it either brings great despair, from which comes cynicism and bitterness, or, in facing the fact that you and nobody else is responsible for the world and for yourself, for what you think, what you feel, how you act, all self-pity goes. Normally we thrive on blaming others, which is a form of self-pity.

所以你发现你不能依赖于任何人。没有引领，没有老师，没有权威。只有你——你和他人的关系，你和世界的关系——别无其它。当你意识到这一点，它要么带来极大的绝望，进而衍生出愤世嫉俗、辛酸，或者，去面对这个真相——你，而不是其他人，来为你的内心世界负责，为你的所思，所感，所作，以及各种顾影自怜。通常我们爱指责他人，这也是一种顾影自怜的形式。

Can you and I, then, bring about in ourselves without any outside influence, without any persuasion, without any fear of punishment - can we bring about in the very essence of our being a total revolution, a psychological mutation, so that we are no longer brutal, violent, competitive, anxious, fearful, greedy, envious and all the rest of the manifestations of our nature which have built up the rotten society in which we live our daily lives?

在没有任何的影响和劝说下，不畏惧任何的惩罚，我们的整个身心能否发生一次完整的变革，一场心理的突变，让我们不再残酷、暴力、竞争、焦虑、恐惧、贪婪、羡慕，不再有那些丑陋人性的展现，毕竟，我们日常生活的这个腐败社会都是由这些东西所构建的。

It is important to understand from the very beginning that I am not formulating any philosophy or any theological structure of ideas or theological concepts. It seems to me that all ideologies are utterly idiotic. What is important is not a philosophy of life but to observe what is actually taking place in our daily life, inwardly and outwardly.

我没有创造任何的哲学或者意识形态或者宗教概念，从一开始便知晓这一点非常重要。在我看来，各种意识形态都极其的丑陋。重要的不是一种生活哲学，而是去观察每天的生活中正在发生什么，内在的和外在的。

If you observe very closely what is taking place and examine it, you will see that it is based on an intellectual conception, and the intellect is not the whole field of existence; it is a fragment, and a fragment, however cleverly put together, however ancient and traditional, is still a small part of existence whereas we have to deal with the totality of life.

如果你在细致观察并检查正在发生的一切，你会发现，正在发生的一切都是基于智识上的概念，而智识不是生活的全部，只是一个片段，一个片段，无论是如何巧妙的拼接起来，无论多么复古和传统，它依然只是一个小片段，而我们得去应对生活的全部。

And when we look at what is taking place in the world we begin to understand that there is no outer and inner process; there is only one unitary process, it is a whole, total movement, the inner movement expressing itself as the outer and the outer reacting again on the inner. To be able to look at this seems to me all that is needed, because if we know how to look, then the whole thing becomes very clear, and to look needs no philosophy, no teacher. Nobody need tell you how to look. You just look.

当我们观察在这个世界正在发生什么，我们会开始理解其实内外无别，只有一个整体的进程，是一种全然的、完整的运动，内在的动态显现为外在的变化，外在又反作用于内在。在我看来，能够去观察，这是唯一需要的，因为如果我们知道了如何去观察，那整个事情就变得非常清晰，观察不需要任何的哲学，任何的老师；没有人能告诉你该怎么观察，你只是去看就好了。

Can you then, seeing this whole picture, seeing it not verbally but actually, can you easily, spontaneously, transform yourself? That is the real issue. Is it possible to bring about a complete revolution in the psyche?

当你看到这个内心的全貌，不是言语上，而是真正看到，你能否轻松地、自发地蜕变你自己？这是真正的问题。内心能否发生一次彻底的变革？

I wonder what your reaction is to such a question? You may say, 'I don't want to change', and most people don't, especially those who are fairly secure socially and economically or who hold dogmatic beliefs and are content to accept themselves and things as they are or in a slightly modified form. With those people we are not concerned.

我很好奇你对这样一个问题的反应。你可能会说：“我不想变”，大多数人都不想改变，特别是在社会地位和经济地位上很安全的那些人，或者那些持有教条信仰并安于现状的人，或是现状的略微修改版。这些人不是我们所关心的。

Or you may say more subtly, 'Well, it's too difficult, it's not for me', in which case you will have already blocked yourself, you will have ceased to enquire and it will be no use going any further.

Or else you may say, 'I see the necessity for a fundamental inward change in myself but how am I to bring it about? Please show me the way, help me towards it.' If you say that, then what you are concerned with is not change itself; you are not really interested in a fundamental revolution: you are merely searching for a method, a system, to bring about change.

或者你会含蓄地说，“这太难了，不适合我”，这样你已经把门关上，你将停止观察，继续深究下去也就没必要了。

或者你可能会说：“我看到了自己内心彻变的必要性，但我如何让变化发生呢？请指明道路，帮我实现”。如果你那样认为，那么你所关心的不是变化本身，实际上你对内心的彻变不感兴趣，你只是在寻求一种方法，一个体系让变化发生。

If I were foolish enough to give you a system and if you were foolish enough to follow it, you would merely be copying, imitating, conforming, accepting, and when you do that you have set up in yourself the authority of another and hence there is conflict between you and that authority. You feel you must do such and such a thing because you have been told to do it and yet you are incapable of doing it.

You have your own particular inclinations, tendencies and pressures which conflict with the system you think you ought to follow and therefore there is a contradiction. So you will lead a double life between the ideology of the system and the actuality of your daily existence. In trying to conform to the ideology, you suppress yourself - whereas what is actually true is not the ideology but what you are. If you try to study yourself according to another you will always remain a secondhand human being.

如果我愚蠢到给你一个体系，如果你愚蠢到跟随它，你将仅仅是复制、默认、遵循、接受，当你那样做的时候，你已经在内心树立了一个权威，因而你和那个权威之间有冲突。你觉得你必须得这样做，因为你被告诉要这么做，但你还没有能力这样做。

你有自己特定的喜好、倾向和压力，这跟你认为你应该遵循的心理框架有冲突，所以存在矛盾。因此你会过着一种双面的生活，夹在这套心理框架和你真实的日常生活。为了能够遵循这个心理框架，你不得不压制自己，然而真相不是心理框架，真相是真实的你。如果你按照别人的指示来理解自己，那么你始终是一个二手的人。

A man who says, 'I want to change, tell me how to', seems very earnest, very serious, but he is not. He wants an authority whom he hopes will bring about order in himself. But can authority ever bring about inward order? Order imposed from without must always breed disorder.

You may see the truth of this intellectually but can you actually apply it so that your mind no longer projects any authority, the authority of a book, a teacher, a wife or husband, a parent, a friend or of society? Because we have always functioned within the pattern of a formula, the formula becomes the ideology and the authority; but the moment you really see that the question, 'How can I change?' sets up a new authority, you have finished with authority for ever.

当一个人说“我想改变，告诉我该怎么做”，看似非常认真，非常严肃，但实际上并非如此。他想要有一个权威能够给他带来秩序。但权威真的能带来内在的秩序吗？任何外部强加的秩序总是带来混乱。

你可能从智识上看到了这个真相，但你能否把它运用起来，让你的内心不再投射出任何的心理权威，来自一本书，一个老师，妻子或者丈夫，父母，朋友或社会的权威？因为我们总是在一种模式内运转，这个模式变成了心理框架和权威，但一旦你真的认识到，“我怎么改变？”这个问题建立了一个新的权威的时候，你就永远告别了各种权威。

Let us state it again clearly: I see that I must change completely from the roots of my being; I can no longer depend on any tradition because tradition has brought about this colossal laziness, acceptance and obedience; I cannot possibly look to another to help me to change, not to any teacher, any God, any belief, any system, any outside pressure or influence. What then takes place?

我们再来阐明一下：我意识到我必须从内心最深处彻底地改变，我不能再依靠任何的传统，因为传统带来的只是极其懒惰、逆来顺受和遵循；我不再指望其他人来帮我改变，任何的老师，上帝，信仰，体系，任何的外部压力和影响。那么会发生什么呢？

First of all, can you reject all authority? If you can it means that you are no longer afraid. Then what happens? When you reject something false which you have been carrying about with you for generations, when you throw off a burden of any kind, what takes place? You have more energy, haven't you? You have more capacity, more drive, greater intensity and vitality. If you do not feel this, then you have not thrown off the burden, you have not discarded the dead weight of authority.

首先，你能否定所有的权威吗？如果你能做到，这意味着你不再害怕。然后会发生什么？当你否定了数代人沿袭的假象，当你彻底丢弃任何负担，会发生什么？你有了更多的能量，不是吗？你有了更多的能力，更多的干劲，更多的活力。如果你还没有感觉到这些， 这说明你还没有扔掉这个负担，你还没有抛弃权威的重担。

But when you have thrown it off and have this energy in which there is no fear at all - no fear of making a mistake, no fear of doing right or wrong - then is not that energy itself the mutation? We need a tremendous amount of energy and we dissipate it through fear but when there is this energy which comes from throwing off every form of fear, that energy itself produces the radical inward revolution. You do not have to do a thing about it.

但当你甩掉权威，有了这些能量，也就彻底没有了恐惧——不再害怕犯错，不再害怕做得对还是错， 这些能量本身不就是突变吗？我们需要极其多的能量，但这些能量都通过恐惧耗散了，但是当存在一种能量，来自于甩掉各种恐惧，那么这种能量本身就带来了激进的内在变革。这种变革不需要你做任何事情。

So you are left with yourself, and that is the actual state for a man to be who is very serious about allthis; and as you are no longer looking to anybody or anything for help, you arealready free to discover. And when there is freedom, there is energy; and whenthere is freedom it can never do anything wrong. Freedom is entirely differentfrom revolt. There is no such thing as doing right or wrong when there isfreedom. You are free and from that centre you act. And hence there is no fear,and a mind that has no fear is capable of great love. And when there is love itcan do what it will.

所以，你就一个人被晾在这，这就是一个严肃对待所有这些事情的人的实际状态；你不再指望任何人或事物的帮助，你已经可以自由地去发现了。当自由在的时候，能量也在；当自由在的时候，人不可能做任何的错事。自由跟反抗是两码事。当自由在的时候，没有对与错；你是自由的，你的整个行为来自自由。因此没有了恐惧，一个没有恐惧的心才能够博爱。爱能做到一切。

What we are now going to do, therefore, is to learn about ourselves, not according to me or to some analyst or philosopher - because if we learn about ourselves according to someone else, we learn about them, not ourselves - we are going to learn what we actually are.

因此我们要做的事情就是去了解我们自己，不是根据我，或者某个分析师，某个哲学家 —— 因为如果我们根据他人来了解自己，我们了解的是他，不是我们自己 —— 我们要去了解我们自己究竟是什么。

Having realized that we can depend on no outside authority in bringing about a total revolution within the structure of our own psyche, there is the immensely greater difficulty of rejecting our own inward authority, the authority of our own particular little experiences and accumulated opinions, knowledge, ideas and ideals. You had an experience yesterday which taught you something and what it taught you becomes a new authority - and that authority of yesterday is as destructive as the authority of a thousand years.

当我们意识到，我们不可能依赖于外部权威来实现一场内心构架的彻底变革，还有更具挑战的事情等着我们，那就是去拒绝我们自己的内部权威 —— 来自我们自己那些微不足道的经历，以及积累的观点、知识、想法和理想。昨天你有个经历教给你一些东西，这些东西变成了你的一个新的权威 —— 来自昨天的权威跟来自一千年前的权威具有同样的破坏力。

To understand ourselves needs no authority either of yesterday or of a thousand years because we are living things, always moving, flowing, never resting. When we look at ourselves with the dead authority of yesterday, we will fail to understand the living movement and the beauty and quality of that movement.

要理解我们自己，就要作别任何的权威，无论是昨天的，还是来自一千年的，因为人是活的，总在移动和流动，从不停歇。当我们通过昨天的死气沉沉的权威来观察自己的时候，我们将不能理解这场生活的动态，以及这场人生动态的美和品质。

To be free of all authority, of your own and that of another, is to die to everything of yesterday, so that your mind is always fresh, always young, innocent, full of vigour and passion. It is only in that state that one learns and observes. And for this a great deal of awareness is required, actual awareness of what is going on inside yourself, without correcting it or telling it what it should or should not be, because the moment you correct it you have established another authority, a censor.

为了从所有权威中解脱，无论是来自你内心的还是来自外部的，我们就必须活在当下，彻底告别昨天的一切；这样你的内心将总是新鲜的、年轻的、无邪的，充满能量和热情。只有在这种状态下，一个人才可以理解和观察。这就需要有大量的觉察，觉察内心此时此刻在经历什么，无需更正，或是说应该是什么，或不应该是什么，因为你一旦更正了什么，你又建立了另外一个权威，一个审查者。

So now we are going toinvestigate ourselves together - not one person explaining while you read,agreeing or disagreeing with him as you follow the words on the page, but taking a journey together, a journey of discovery into the most secret corners of our minds. And to take such a journey we must travel light; we cannot be burdened with opinions, prejudices and conclusions - all that old furniture we havecollected for the last two thousand years and more. Forget all you know about yourself; forget all you have ever thought about yourself; we are going tostart as if we knew nothing.

现在，我们将一起去探索我们自己 —— 不是一个人在解释，而你们在读这些文字，同意或者不同意他，而是我们一起探索，一起去发现我们内心最神秘的角落。这样一个旅程需要我们轻装上阵，我们不能背负着各种观点、偏见和结论 —— 这些都是我们在过去两千年甚至更久之前搜集的旧家具。忘掉你知道的关于你的一切，忘掉你曾为你自己考虑过的一切，我们以一无所知的心态开始这场旅程。

It rained last night heavily, and now the skies are beginning to clear; it is a new fresh day. Let us meet that fresh day as if it were the only day. Let us start on our journey together with all the remembrance of yesterday left behind - and begin to understand ourselves for the first time.

昨夜雨下得很大，现在天空正在变得明亮，这是新鲜的一天，让我们用这是最后一天的心态去拥抱这崭新的一天。忘掉所有的过去，让我们一起开始这场旅程 —— 开始第一次理解我们自己。