第八章 · 完全的自由意味着什么

NONE OF THE agonies of suppression, nor the brutal discipline of conforming to a pattern has led to truth. To come upon truth the mind must be completely free, without a spot of distortion.

没有任何一种压制的痛苦，或遵循某种模式的残酷戒律能够带来真相。要发现真相，这颗心必须完全自由，没有一丁点的扭曲。

But first let us ask ourselves if we really want to be free? When we talk of freedom are we talking of complete freedom or of freedom from some inconvenient or unpleasant or undesirable thing? We would like to be free from painful and ugly memories and unhappy experiences but keep our pleasurable, satisfying ideologies, formulas and relationships. But to keep the one without the other is impossible, for, as we have seen, pleasure is inseparable from pain.

但我们先问问自己，我们是否真的想要自由？

当我们谈论自由，我们是指完全的自由，还是从某些不方便、不愉快或不想要的东西中解脱？我们想要从痛苦和丑陋的记忆中、从不快乐的体验中解脱，同时保有那些令人愉悦、满足的意识形态、教条和关系。但是保留一个、去掉另一个是不可能的，因为我们已经看到，愉悦和痛苦是不可分割的。

So it is for each one of us to decide whether or not we want to be completely free. If we say we do, then we must understand the nature and structure of freedom.

所以我们每个人得亲自决定我们是否想要完全地自由。如果我们说确实想要，那我们必须得理解自由的本质和框架。

Is it freedom when you are free from something - free from pain, free from some kind of anxiety? Or is freedom itself something entirely different? You can be free from jealousy, say, but isn't that freedom a reaction and therefore not freedom at all?

You can be free from dogma very easily, by analysing it, by kicking it out, but the motive for that freedom from dogma has its own reaction because the desire to be free from a dogma may be that it is no longer fashionable or convenient.

Or you can be free from nationalism because you believe in internationalism or because you feel it is no longer economically necessary to cling to this silly nationalistic dogma with its flag and all that rubbish. You can easily put that away.

Or you may react against some spiritual or political leader who has promised you freedom as a result of discipline or revolt. But has such rationalism, such logical conclusion, anything to do with freedom?

当你摆脱某些事情——从痛苦中，从焦虑中，这是自由吗？或者自由是一种完全不同的东西？你可以摆脱嫉妒，但那个自由难道不是一种反应吗？因此压根就不是自由？

你可以很容易地摆脱教条，通过分析它，把它踢出去，但想摆脱教条的动机有它自己的反应，因为想要摆脱教条可能是因为教条不再流行或方便了。

或者你可以摆脱国家主义，因为你信仰国际主义，或是因为你觉得经济上没有必要再去依附这个愚蠢的国家主义和它的旗帜等各种糟粕。你可以很容易地把它束之高阁。

或者你反对某个精神或者政治领袖，他许诺过你，可以通过某种戒律或者反抗来获得自由；但是这样的理性主义*，这样的逻辑推论，跟自由有关系吗？

* 译注：理性主义（Rationalism）和经验主义（Empiricism）是相对的，是肤浅的意识活动的两个极端。

If you say you are free from something, it is a reaction which will then become another reaction which will bring about another conformity, another form of domination. In this way you can have a chain of reactions and accept each reaction as freedom. But it is not freedom; it is merely a continuity of a modified past which the mind clings to.

如果你说你摆脱了某事，这是一个反应，将变成另外一个反应，带来另外一种遵循，另一种形式的主导。这样，你会有一个链条式反应，把每一个反应作为自由。但这不是自由，仅仅是一种被修改的过去的持续，这颗心总是依附于过去。

The youth of today, like all youth, are in revolt against society, and that is a good thing in itself, but revolt is not freedom because when you revolt it is a reaction and that reaction sets up its own pattern and you get caught in that pattern. You think it is something new. it is not; it is the old in a different mould. Any social or political revolt will inevitably revert to the good old bourgeois mentality.

今天的年轻人，就像过往所有的年轻人，在反抗这个社会；它本身是件好事，但反抗不是自由，因为当你反抗，这是一种反应，反应建立了它的套路，你陷入了那种套路。你认为它是新的事物，其实不是，只是新瓶装旧酒。任何社会或政治的反抗将不可避免地回到那个老旧的享受荣华富贵的思想。

Freedom comes only when you see and act, never through revolt. The seeing is the acting and such action is as instantaneous as when you see danger. Then there is no cerebration, no discussion or hesitation; the danger itself compels the act, and therefore to see is to act and to be free.

只有当你看清和行动的时候，自由才可以到来，绝不是通过反抗。看清即行动，这样的行动是自发的，就像是你看到了危险一样。那么没有任何的思考、讨论或者犹豫；危险本身驱使了行动，因此看清即行动，即自由。

Freedom is a state of mind - not freedom from something but a sense of freedom, a freedom to doubt and question everything and therefore so intense, active and vigorous that it throws away every form of dependence, slavery, conformity and acceptance. Such freedom implies being completely alone. But can the mind brought up in a culture so dependent on environment and its own tendencies ever find that freedom which is complete solitude and in which there is no leadership, no tradition and no authority?

自由是一种内心的状态——不是从什么东西中解脱，而是一种自在的感觉，去怀疑和质疑一切的自由，因此是如此地剧烈、活跃、充满能量，以至于它可以抛弃各种形式的依赖、奴役、遵循和接受。这样的自由意味着完全一个人。但是在一个如此依赖外境和自身习性的文化中被塑造的心，能否去发现那种自由——完全的独处，其中没有领导，没有传统，没有权威？

This solitude is an inward state of mind which is not dependent on any stimulus or any knowledge and is not the result of any experience or conclusion. Most of us, inwardly, are never alone. There is a difference between isolation, cutting oneself off, and aloneness, solitude. We all know what it is to be isolated - building a wall around oneself in order never to be hurt, never to be vulnerable, or cultivating detachment which is another form of agony, or living in some dreamy ivory tower of ideology. Aloneness is something quite different.

You are never alone because you are full of all the memories, all the conditioning, all the mutterings of yesterday; your mind is never clear of all the rubbish it has accumulated. To be alone you must die to the past. When you are alone, totally alone, not belonging to any family, any nation, any culture, any particular continent, there is that sense of being an outsider. The man who is completely alone in this way is innocent and it is this innocency that frees the mind from sorrow.

这种独处是心灵的内在状态，不依赖于任何的刺激和已知，也不是任何经验和结论的结果。我们中的大多数人，内在的，从来不是一个人。隔绝、切断联系和独自、独处有所不同。我们都知道什么是隔绝——建一圈围墙让自己不再受伤，不再脆弱，或者构建一种分离感，也是另外一种形式的痛苦，或者活在幻想的意识形态的象牙塔里。

独处是非常不同的状态。你从来不是一个人，因为你的脑子里充满了所有的记忆，所有的条件依赖，所有过去的咕咕囔囔，你的心从未清理过它累积的所有垃圾。

独处意味着必须挥别过去。当你独处的时候，内心完全是一个人，不属于任何的家庭、国家、文化、特定的大陆，有一种局外人的感觉。一个像这样完全独处的人是天真无邪的，也正是这种天真无邪让内心从各种伤悲中解脱。

We carry about with us the burden of what thousands of people have said and the memories of all our misfortunes. To abandon all that totally is to be alone, and the mind that is alone is not only innocent but young - not in time or age, but young, innocent, alive at whatever age - and only such a mind can see that which is truth and that which is not measurable by words.

我们背负着数千人说过的话和我们所有不幸的记忆。抛弃所有这些就是独处，这颗独处的心不仅天真而且年轻——不是以时间或者年龄计算，而是在任何年龄都年轻、天真、鲜活——也只有这样的心才可以看到真相，那种无法用文字衡量的真相。

In this solitude you will begin to understand the necessity of living with yourself as you are, not as you think you should be or as you have been. See if you can look at yourself without any tremor, any false modesty, any fear, any justification or condemnation - just live with yourself as you actually are. It is only when you live with something intimately that you begin to understand it.

But the moment you get used to it - get used to your own anxiety or envy or whatever it is - you are no longer living with it. If you live by a river, after a few days you do not hear the sound of the water any more, or if you have a picture in the room which you see every day you lose it after a week. It is the same with the mountains, the valleys, the trees - the same with your family, your husband, your wife. But to live with something like jealousy, envy or anxiety you must never get used to it, never accept it.

You must care for it as you would care for a newly planted tree, protect it against the sun, against the storm. You must care for it, not condemn it or justify it. Therefore you begin to love it. When you care for it, you are beginning to love it. It is not that you love being envious or anxious, as so many people do, but rather that you care for watching.

在这种独处中，你开始理解和当下你是什么相处的必要性，不是你认为的你应该是或者你曾经是。看看你能否观察自己没有任何的反应，任何虚假的谦虚，任何的恐惧，任何的正当化或谴责——按照你原本的样子来活。只有当你和某物亲密共处的时候，你才开始理解它。

但一旦你习惯于它——习惯于你自己的焦虑或羡慕或无论什么——你就无法再与它共处了。如果你住在河边，几天后，你不再听到水的声音；或者你房间有一幅画，你每天都看，过了一周，你就看不见了。同样，跟高山、峡谷、树木也是如此， 跟你的家庭、丈夫、妻子，亦是如此。但是和嫉妒、羡慕或者焦虑这样的东西相处，你必须从来不习惯它，从来不接受它。

你必须照看它，就像照看一棵新栽的树，保护它不受烈日暴雨的伤害。你需要爱护它*，不是谴责或者正当化它**。因而你开始爱它。当你关心它，你就开始爱上它。不是说你就喜欢嫉妒或焦虑，像很多人那样，而是你爱上了观察。

* 这个它是指整个内心的状态。

** 当谴责或正当化的时候，已经进入意识的内容，而没有在观察内心的状态。

So can you - can you and I - live with what we actually are, knowing ourselves to be dull, envious, fearful, believing we have tremendous affection when we have not, getting easily hurt, easily flattered and bored - can we live with all that, neither accepting it nor denying it, but just observing it without becoming morbid, depressed or elated?

所以你——你和我——能和我们原本的样子相处吗？知道我们自己是迟钝的、羡慕的、害怕的，相信我们有博大的爱，尽管我们还没有，容易受伤，容易被讨好，容易厌烦——我们能否跟这些相处？既不接受也不否定，而仅仅是观察它，不变得消极、抑郁或者兴高采烈？

Now let us ask ourselves a further question. Is this freedom, this solitude, this coming into contact with the whole structure of what we are in ourselves - is it to be come upon through time? That is, is freedom to be achieved through a gradual process? Obviously not, because as soon as you introduce time you are enslaving yourself more and more. You cannot become free gradually. It is not a matter of time.

现在我们再进一步问自己一个问题。这种自由，这种独处，这种和“我们是什么”这个整体构架的接触，需要通过时间来实现吗？也就是说，自由的实现是一个渐进的过程吗？显然不是，因为只要你引入时间，你会越来越被时间奴役。你不能逐渐变得自由，这跟时间无关。

The next question is, can you become conscious of that freedom? If you say, 'I am free', then you are not free. It is like a man saying,`I am happy'. The moment he says, `I am happy' he is living in a memory of something that has gone.

Freedom can only come about naturally, not through wishing, wanting, longing. Nor will you find it by creating an image of what you think it is. To come upon it the mind has to learn to look at life, which is a vast movement, without the bondage of time, for freedom lies beyond the field of consciousness.

下一个问题就是，你能意识到那种自由吗？如果你说：“我是自由的”，那么你不自由，好比一个人说：“我开心”。一旦他说：“我开心”，他已经活在逝去的记忆中了。

自由只能自然地发生，不是通过许愿、想要、渴望。你也不能通过生成一个你认为它是什么的画面来找到它。发现它，内心得学会如何观察生活，生活是一种浩瀚的动态，没有时间的束缚，因为自由在意识之外。