第十六章 · 完全的否定，让内心发生突变

WHAT WE HAVE been concerned with all through this book is the bringing about in ourselves, and therefore in our lives, of a total revolution that has nothing whatsoever to do with the structure of society as it is. Society as it is, is a horrifying thing with its endless wars of aggression, whether that aggression be defensive or offensive. What we need is something totally new - a revolution, a mutation, in the psyche itself. The old brain cannot possibly solve the human problem of relationship. The old brain is Asiatic, European, American or African, so what we are asking ourselves is whether it is possible to bring about a mutation in the brain cells themselves?

在这整本书中，我们一直关切的就是在自己身上，也就是在我们的人生当中，带来一种彻底的变革，这种变革跟当下的社会构架无关。当下这个社会，是一个可怕的东西，充满了无休止的好斗的战争，无论这种好斗是防御性的还是进攻性的。我们需要的是一种崭新的东西——一种变革，一种突变，在内心本身。陈旧的大脑不可能解决人类的关系问题；陈旧的大脑是亚洲的、欧洲的、美洲的、或者非洲的，所以我们正在问自己：有没有可能直接在脑细胞层面带来突变？

Let us ask ourselves again, now that we have come to understand ourselves better, is it possible for a human being living an ordinary everyday life in this brutal, violent, ruthless world - a world which is becoming more and more efficient and therefore more and more ruthless - is it possible for him to bring about a revolution not only in his outward relationships but in the whole field of his thinking, feeling, acting and reacting.

既然我们已经更深地理解了自己，让我们再问自己一遍，在这样一个残酷、暴力、无情的世界——一个正在变得越来越有效率，因此越来越无情的世界——一个人有没有可能过一种简单平常的生活？有没有可能不仅在他的外在关系中，也在他的整个思考、感觉、行动和反应中带来一场变革？

Every day we see or read of appalling things happening in the world as the result of violence in man. You may say, `I can't do anything about it', or, `How can I influence the world?' I think you can tremendously influence the world if in yourself you are not violent, if you lead actually every day a peaceful life - a life which is not competitive, ambitious, envious - a life which does not create enmity. Small fires can become a blaze.

We have reduced the world to its present state of chaos by our self-centred activity, by our prejudices, our hatreds, our nationalism, and when we say we cannot do anything about it, we are accepting disorder in ourselves as inevitable. We have splintered the world into fragments and if we ourselves are broken, fragmented, our relationship with the world will also be broken. But if, when we act, we act totally, then our relationship with the world undergoes a tremendous revolution.

每天我们看到或者读到正在世界各地发生的惊悚的事情，这都是人类暴力的结果。你可以说：“对此我什么也做不了”，或者，“我怎么能影响这个世界？”我想你可以极大地影响这个世界，如果你自己内心不存有任何的暴力，如果你确实每天都过着一个平静的生活——一个没有竞争，没有雄心，没有羡慕的生活——一种不产生敌意的生活。星星之火，可以燎原。

世界变成现在这个混乱的状态，正是由于我们各种以自我为中心的活动——各种的偏见、仇恨、国家主义。当我们说我们什么也做不了，我们是在接受内心的混乱，认为它不可避免。我们把这个世界弄得支零破碎，如果我们自己是残缺的，充满各种分裂，那我们跟世界的关系也是残缺的。但如果，当我们行动起来，全然地没有任何分裂的行动，那我们跟世界的关系将经历一场巨大的变革。

After all, any movement which is worthwhile, any action which has any deep significance, must begin with each one of us. I must change first; I must see what is the nature and structure of my relationship with the world - and in the very seeing is the doing; therefore I, as a human being living in the world, bring about a different quality, and that quality, it seems to me, is the quality of the religious mind.

毕竟，任何值得的运动，任何有深层意义的行动；必须源自于我们中的每一个人。我必须得先改变，我必须看到我跟世界关系的本质和构架——那种看本身就是行动；因此，我，作为一个活在这个世界上的人，带来一种不同的品质，在我看来，那种品质就是一颗虔诚的心的品质。

The religious mind is something entirely different from the mind that believes in religion. You cannot be religious and yet be a Hindu, a Muslim, a Christian, a Buddhist. A religious mind does not seek at all, it cannot experiment with truth. Truth is not something dictated by your pleasure or pain, or by your conditioning as a Hindu or whatever religion you belong to. The religious mind is a state of mind in which there is no fear and therefore no belief whatsoever but only what is - what actually is.

虔诚的心是跟信仰宗教的心完全不一样。你不可能既虔诚，还是印度教徒、穆斯林、或者基督徒、佛教徒。一颗虔诚的心从不寻求，它不可能拿真相做实验；真相不是由你的愉悦或者痛苦，或者你作为印度教徒或者无论信仰什么宗教所决定的东西。虔诚的心是一种内心状态，没有恐惧，因此没有任何的信仰，但只有“是什么”——实际上是什么。

In the religious mind there is that state of silence we have already examined which is not produced by thought but is the outcome of awareness, which is meditation when the meditator is entirely absent. In that silence there is a state of energy in which there is no conflict. Energy is action and movement. All action is movement and all action is energy. All desire is energy. All feeling is energy. All thought is energy. All living is energy. All life is energy.

If that energy is allowed to flow without any contradiction, without any friction, without any conflict, then that energy is boundless, endless. When there is no friction there are no frontiers to energy. It is friction which gives energy limitations. So, having once seen this, why is it that the human being always brings friction into energy? Why does he create friction in this movement which we call life? Is pure energy, energy without limitation, just an idea to him? Does it have no reality?

在这样的虔诚的心里面，有一种寂静的状态，我们已经探讨过了，这不是由想法产生的，而是来自于觉察的结果，也就是完全没有冥想者的冥想。在那种寂静中，有一种能量的状态，其中毫无冲突。能量就是行为和动态。所有的行为都是动态，所有的行为都是能量。所有的欲望是能量，所有的感觉是能量，所有的想法是能量，所有的活跃是能量，所有的生命是能量。

如果那种能量可以没有任何矛盾、没有任何摩擦，没有任何冲突地流动，那么那种能量就没有边界，无穷无尽。当没有任何摩擦，能量也就没有任何的边界。正是摩擦框限了能量。所以，已经看清这些，为什么人类总是把摩擦带给能量？为什么他在这场叫做人生的运动中创造冲突？难道这种纯粹的能量，没有任何限制的能量，对他来说只是一个理念？这种理念没有任何的现实意义？

We need energy not only to bring about a total revolution in ourselves but also in order to investigate, to look, to act. And as long as there is friction of any kind in any of our relationships, whether between husband and wife, between man and man, between one community and another or one country and another or one ideology and another - if there is any inward friction or any outward conflict in any form, however subtle it may be - there is a waste of energy.

我们需要能量不仅是为了在内心产生一场完全的变革，也是为了去探索，去观察，去行动。只要在我们任何的关系中存在任何一种摩擦，无论是在丈夫和妻子之间，人和人之间，在一个和另一个社区之间，不同的国家，不同意识形态之间——如果存在任何形式的内在摩擦或者外在摩擦，无论多么的细微——就必然存在能量的浪费。

As long as there is a time interval between the observer and the observed it creates friction and therefore there is a waste of energy. That energy is gathered to its highest point when the observer is the observed, in which there is no time interval at all. Then there will be energy without motive and it will find its own channel of action because then the `I' does not exist.

只要观者和被观者之间存在时间的间隙（译注：这里的时间都指心理时间，心理时间是想法的移动），摩擦就会产生，就会有能量的浪费。当观者就是被观者，能量积聚到了顶点，那里没有任何时间的间隙。那时，没有任何动机的能量便出现了，它会发现自己行动的通道，因为那时候“我”不存在。

We need a tremendous amount of energy to understand the confusion in which we live, and the feeling, `I must understand', brings about the vitality to find out. But finding out, searching, implies time, and, as we have seen, gradually to uncondition the mind is not the way. Time is not the way. Whether we are old or young it is now that the whole process of life can be brought into a different dimension.

Seeking the opposite of what we are is not the way either, nor is the artificial discipline imposed by a system, a teacher, a philosopher or priest - all that is so very childish. When we realize this, we ask ourselves is it possible to break through this heavy conditioning of centuries immediately and not enter into another conditioning - to be free, so that the mind can be altogether new, sensitive, alive, aware, intense, capable? That is our problem. There is no other problem because when the mind is made new it can tackle any problem. That is the only question we have to ask ourselves.

我们需要相当多的能量来理解我们人生的困惑和感觉：“我必须得理解”，这生发了去找到答案的活力。但是找到、搜寻，意味着时间，而且，我们已经看到，逐渐地让大脑中各种条件依赖中摆脱不是个办法。时间不是办法。无论我们年老还是年轻，只有在当下，整个人生才能够被带入一个不同的维度。

寻求“我们是什么”的对立面也不是个办法，由一个体系、一个老师、一个哲学家或者牧师所强加的纪律也不是个办法——所有那些都很幼稚。当我们意识到这些，我们问自己，有没有可能立刻突破数个世纪以来所积累的繁重的包袱（conditioning），也不再产生另外的包袱——变得自由，这样内心才能变得完全崭新、敏感、鲜活、觉知、热切、能干？那是我们真正的问题。没有其他的问题存在，因为当内心焕然一新的时候，它可以应对任何的问题。这是唯一一个我们需要问自己的问题。

But we do not ask. We want to be told. One of the most curious things in the structure of our psyche is that we all want to be told because we are the result of the propaganda of ten thousand years. We want to have our thinking confirmed and corroborated by another, whereas to ask a question is to ask it of yourself.

What I say has very little value. You will forget it the moment you shut this book, or you will remember and repeat certain phrases, or you will compare what you have read here with some other book - but you will not face your own life. And that is all that matters - your life, yourself, your pettiness, your shallowness, your brutality, your violence, your greed, your ambition, your daily agony and endless sorrow - that is what you have to understand and nobody on earth or in heaven is going to save you from it but yourself.

但是我们不问。我们想被告诉。在我们的内心构架里面，最令人好奇的事情之一就是我们都想被告诉，因为我们的内心是过去一万年各种宣传鼓动的结果。我们想通过他人来确认和支撑自己的思考，相比之下，问问题就是问自己问题。

我所说的价值甚微。一旦合上书，你就忘了，或者你会记住和重复某些短语，或者你会拿在这里读到的跟其他书做比较——但是你不去面对自己的人生。然而，真正重要的就是你的人生，你的小气，肤浅，残酷，暴力，贪婪，野心，你日常的痛苦和无止境的伤悲——那是你不得不去理解的，在这个星球或者天堂，没有人会把你从中解救，只有你自己。

Seeing everything that goes on in your daily life, your daily activities - when you pick up a pen, when you talk, when you go out for a drive or when you are walking alone in the woods - can you with one breath, with one look, know yourself very simply as you are? When you know yourself as you are, then you understand the whole structure of man's endeavour, his deceptions, his hypocrisies, his search.

To do this you must be tremendously honest with yourself throughout your being. When you act according to your principles you are being dishonest because when you act according to what you think you ought to be you are not what you are. it is a brutal thing to have ideals. If you have any ideals, beliefs or principles you cannot possibly look at yourself directly. So can you be completely negative, completely quiet, neither thinking nor afraid, and yet be extraordinarily, passionately alive?

在你日常的活动中观察所发生的一切——当你拿起一支笔，当你说话，当你出去开车，当你一个人独自走在树林里——你能否在呼吸间，回眸间，认识到你原本的样子？当你知道你原本的样子，那么你就理解了人类奋斗的思维构架，他的欺骗，他的伪善，他的搜寻。

能做到这样，你必须极其诚实地面对自己。当你根据某些准则行事，你不再诚实，因为当你的举动是依据你认为你应该是的样子，你就不是你原本的样子。有理想是一件残酷的事情。如果你有任何的理想、信念或者原则，你不可能坦然地看你自己。所以你能否完全地否定，完全地安静，既不想也不害怕，同时有着非凡的活力和热情？

That state of mind which is no longer capable of striving is the true religious mind, and in that state of mind you may come upon this thing called truth or reality or bliss or God or beauty or love.

This thing cannot be invited. please understand that very simple fact. It cannot be invited, it cannot be sought after, because the mind is too silly, too small, your emotions are too shoddy, your way of life too confused for that enormity, that immense something, to be invited into your little house, your little corner of living which has been trampled and spat upon.

You cannot invite it. To invite it you must know it and you cannot know it. It doesn't matter who says it, the moment he says, `I know', he does not know. The moment you say you have found it you have not found it. If you say you have experienced it, you have never experienced it. They are all ways of exploiting another man - your friend or your enemy.

那样的内心状态不再去寻求，这是一颗真正的虔诚的心，而且在那样的内心状态里，你可能会发现这个被叫做真相、或现实、或美、或爱的东西。

这个东西无法被邀请。请理解这个非常简单的事实。它不能被邀请，不能被追寻，因为内心太愚蠢，太渺小，你的情绪太低劣，你的生活方式充满了困惑，对于这样一个浩大的东西，无法被邀请到你的这个被蹂躏和唾弃的小房子里面，你生活的小角落里。

你不可能邀请它。要去邀请它，你必须得知道它，但你不可能知道它。不管是谁说，一旦他说：“我知道”，他不知道。一旦你说你已经找到了，你还没有找到。如果你说你已经体验过了，你还从未体验过它。这些话都是榨取他人的方式——你的朋友或者敌人。

One asks oneself then whether it is possible to come upon this thing without inviting, without waiting, without seeking or exploring - just for it to happen like a cool breeze that comes in when you leave the window open? You cannot invite the wind but you must leave the window open, which doesn't mean that you are in a state of waiting; that is another form of deception. It doesn't mean you must open yourself to receive; that is another kind of thought.

然后一个人问自己，有没有可能没有邀请，没有等待，没有寻求和探索，便发现它——就像当你开窗的时候，一阵凉爽的微风吹进来？你不可能邀请风来，但你得把窗户打开，这不意味着你在一种等待的状态，那是另外一种形式的欺骗。这也不意味着你必须得打开自己来接受，那也是另外一种想法。

Haven't you ever asked yourself why it is that human beings lack this thing? They beget children, they have sex, tenderness, a quality of sharing something together in companionship, in friendship, in fellowship, but this thing - why is it they haven't got it?

Haven't you ever wondered lazily on occasion when you are walking by yourself in a filthy street or sitting in a bus or are on holiday by the seaside or walking in a wood with a lot of birds, trees, streams and wild animals - hasn't it ever come upon you to ask why it is that man, who has lived for millions and millions of years, has not got this thing, this extraordinary unfading flower? Why is it that you, as a human being, who are so capable, so clever, so cunning, so competitive, who have such marvellous technology, who go to the skies and under the earth and beneath the sea, and invent extraordinary electronic brains - why is it that you haven't got this one thing which matters? I don't know whether you have ever seriously faced this issue of why your heart is empty.

难道你没问过自己为什么人类缺乏那个东西吗？他们生孩子，他们有性爱，温柔，也有在陪伴、友谊和团体中一起分享东西的品质，但是这个东西——为什么他们没有得到？

难道你不曾想过，当你独自走在一条肮脏的马路，或者坐在公交车里，或者在海边度假，或者走在树林里，有许多的鸟，树木，小溪和野生动物——难道你不曾问过，为什么已经生活了数百万年的人类还没有得到这个东西，这朵非凡的永不凋零的花？为什么你，作为人类的一份子，如此的能干、聪明狡猾、充满竞争，有这么多了不起的技术，能上天入地下海，发明了超乎寻常的电脑——为什么你还没有得到这个事关重大的东西？我不知道你是否可曾严肃地对待过这个问题：为什么你的内心是空的。

What would your answer be if you put the question to yourself - your direct answer without any equivocation or cunningness? Your answer would be in accordance with your intensity in asking the question and the urgency of it. But you are neither intense nor urgent, and that is because you haven't got energy, energy being passion - and you cannot find any truth without passion - passion with a fury behind it, passion in which there is no hidden want. Passion is a rather frightening thing because if you have passion you don't know where it will take you.

如果你把这个问题放到自己面前，你的答案会是什么呢？你的直接答案，没有任何的含糊和狡辩？你的答案取决于你提问的热切和紧迫。但你既不热切也不紧迫，那是因为你没有能量，能量就是热情——没有热情，你不可能找到真相——热情后面有巨大的能量，在热情里面没有任何隐藏的欲望。热情是一个相当“可怕”的东西，因为如果你有热情，你不知道它会把你带到哪里去。

So is fear perhaps the reason why you have not got the energy of that passion to find out for yourself why this quality of love is missing in you, why there is not this flame in your heart? If you have examined your own mind and heart very closely, you will know why you haven't got it. If you are passionate in your discovery to find why you haven't got it, you will know it is there.

Through complete negation alone, which is the highest form of passion, that thing which is love, comes into being. Like humility you cannot cultivate love. Humility comes into being when there is a total ending of conceit - then you will never know what it is to be humble. A man who knows what it is to have humility is a vain man.

In the same way when you give your mind and your heart, your nerves, your eyes, your whole being to find out the way of life, to see what actually is and go beyond it, and deny completely, totally, the life you live now - in that very denial of the ugly, the brutal, the other comes into being. And you will never know it either. A man who knows that he is silent, who knows that he loves, does not know what love is or what silence is.

所以，是因为恐惧吗？所以你还没有那种激情，去亲自发现为什么你缺乏这种爱的品质，为什么你的内心没有这团火焰？如果你已经仔细审视了自己的内心，你就会知道为什么你还没有它。如果你充满热情地去发现为什么你还没有它，你就会知道它在那里。

仅仅通过完全的否定，即最高形式的热情，那个叫做爱的东西，就会出现。就像谦卑一样，爱也不能培植。只有高傲完全结束，谦卑才能出现，要不然你永远不会知道什么是谦卑。一个知道什么是谦卑的人是一个虚荣的人。

同样，当你用整个身心，整个神经系统，整个机体，去找到生活的方式，去看到实际是什么样子的，并且超越它，彻底地、完全地否定你现在的生活——就在那种对丑陋、残酷的否定中，另外一个维度才会出现。而且你绝不会知道它。一个知道他是寂静的，知道他在爱的人，不知道什么是爱、什么是寂静。

（这是本书的最后一章，完）