THE URGENCY OF CHANGE - 'THE HEART AND THE MIND'/《改变的紧迫性》之“心灵与头脑”
THE URGENCY OF CHANGE - 'THE HEART AND THE MIND'《改变的紧迫性》之“心灵与头脑”
Questioner: Why is it that man has divided his being into different compartments - the intellect and the emotions? Each seems to exist independently of the other. These two driving forces in life are often so contradictory that they seem to tear apart the very fabric of our being. To bring them together so that man can act as a total entity has always been one of the principal aims of life. And added to these two things within man there is a third which is his changing environment. So these two contradictory things within him are further in opposition to the third which appears to be outside himself. Here is a problem so confusing, so contradictory, so vast that the intellect invents an outside agency called God to bring them together, and this further complicates the whole business. There is only this one problem in life.
发问者：为什么人们把自己的存在分成了两个不同的部分——理智和情感？其中的任何一个似乎都独立于另一个而存在。这两个生活中的驱动力常常互相矛盾，以致于它们似乎在撕裂着我们存在的每个方面。把它们整合在一起，这样人就能作为一个完整的实体来运作，这始终是生命中主要的目标之一。除了人们内在的这两个因素之外，第三个因素就是不断变化的环境。所以人内在这互相矛盾的两者，与表现为他的外在的环境又进一步地对立。这个问题是这么令人困扰，这么矛盾重重，这么巨大，所以心智就发明出一个被称为“上帝”的外在媒介来把它们整合在一起，而这又进一步把整个事情弄得更复杂了。生命中只有这一个问题。
Krishnamurti: You seem to be carried away by your own words. Is this really a problem to you or are you inventing it in order to have a good discussion? If it is for a discussion then it has no real content. But if it is a real problem then we can go into it deeply. Here we have a very complex situation, the inner dividing itself into compartments and further separating itself from its environment. And still further, it separates the environment, which it calls society, into classes, races and economic, national and geographic groups. This seems to be what is actually going on in the world and we call it living. Being unable to solve this problem we invent a super-entity, an agency that we hope will bring about a harmony and a binding quality in ourselves and between us. This binding quality which we call religion brings about another factor of division in its turn. So the question becomes: what will bring about a complete harmony of living in which there are no divisions but a state in which the intellect and the heart are both the expression of a total entity? That entity is not a fragment.
克：你似乎被自己的语言给带跑了。对你来说，这真的是个问题吗，还是你只是为了能好好讨论而编造了这个问题？如果只是为了讨论，那么它就没什么真正的内容。但是，如果它真是一个问题，那么我们可以深入探讨一下。我们这里有一种非常复杂的状况，内在地把自己分成了两部分，进一步又把自己跟环境分离开来。更甚者，它还把环境给划分成了所谓的社会、阶级、种族以及经济、国家和地域上的团体。这看起来就是世界上实际正在发生着的事情，我们把它叫做生活。解决不了这个问题，我们就发明了一个超级实体，一个媒介，希望它能带来我们自身和我们之间的和谐与一种持久的品质。这种我们称之为宗教的持久品质，回过头来又带来了另一个分裂的因素。所以问题就变成了：怎样才能带来生活的彻底和谐，其中没有分裂，只有一种状态，在这个状态中，理智和心灵都是一个完整实体的表现。这个实体不是一个碎片。
Questioner: I agree with you, but how is this to be brought about? This is what man has always longed for and has sought through all religions and all political and social utopias.
发问者：这点我同意，但是要怎样才能实现这点？这是人类一直渴望的，通过所有的宗教，所有的政治和社会乌托邦，在一直追寻的东西。
Krishnamurti: You ask how. The "how" is the great mistake. It is the separating factor. There is your "how" and my "how" and somebody else's "how". So if we never used that word we would be really enquiring and not seeking a method to achieve a determined result. So can you put away altogether this idea of a recipe, a result? If you can define a result you already know it and therefore it is conditioned and not free. If we put away the recipe then we are both capable of enquiring if it is at all possible to bring about a harmonious whole without inventing an outside agency, for all outside agencies, whether they are environmental or superenvironmental, only increase the problem.
First of all, it is the mind that divides itself as feeling, intellect and environment; it is the mind that invents the outside agency; it is the mind that creates the problem.
克：你问应该怎样。“怎样”是个巨大的错误。这就是分裂的因素。有你的“怎样”和我的“怎样”，还有别人的“怎样”。所以，如果我们从没用过那个词，我们就真的是在探询了，而不是在寻找一个方法来达成某个设定的结果。所以，你能不能把寻找一个方法或者结果的想法完全放在一边？如果你明确了一个结果，你就已经知道了它，那么就受限了，不自由了。如果我们把方法放在一边，那么我们两个就都能探索了，看看究竟是否可能带来一个和谐的整体，而不用发明一个外在的媒介，因为所有外在的媒介，不管它们是环境里的还是超越环境的，都只会增加问题。
首先，是头脑把自己划分成了感情、理智和环境；是头脑编造出了外在的媒介；是头脑制造了问题。
Questioner: This division is not only in the mind. It is even stronger in the feelings. The Muslims and Hindus do not think themselves separate, they feel themselves separate, and it is this feeling that actually makes them separate and makes them destroy each other.
发问者：这种分裂不只是在头脑里有。在感情里这种分裂更严重。穆斯林们和印度教徒们并不认为他们是分离的，他们是感觉到彼此是分离的，实际上是这种感觉在分离他们，让他们互相摧毁对方。
Krishnamurti: Exactly: the thinking and the feeling are one; they have been one from the beginning and that is exactly what we are saying. So our problem is not the integration of the different fragments but the understanding of this mind and heart which are one. Our problem is not how to get rid of classes or how to build better utopias or breed better political leaders or new religious teachers. Our problem is the mind. To come to this point not theoretically but to see it actually is the highest form of intelligence. For then you do not belong to any class or religious group; then you are not a Muslim, a Hindu, a jew or a Christian. So we now have only one issue: why does the mind of man divide? It not only divides its own functions into feelings and thoughts but separates itself as the "I" from the "you", and the "we" from the "they". The mind and the heart are one. Don't let us forget it. Remember it when we use the word "mind". So our problem is, why does the mind divide?
克：确实如此：思想和感觉是一体的；它们一开始的时候是一体的，这确实正是我们所说的。所以我们的问题不是把不同的碎片整合在一起，而是了解一体的头脑和心灵。我们的问题不是如何去除阶级，不是如何建立更好的乌托邦，也不是如何培养更好的政治领导人或者新的宗教导师。我们的问题就是头脑。不是从理论上得出这点，而是如实地看到这一点，就是最高形式的智慧。因为那样你就不再属于任何阶级、任何宗教团体；你就不再是一个穆斯林，一个印度教徒，一个犹太教徒或者一个基督徒。那么我们现在就只有一个问题了：为什么人类的头脑要划分？它不仅仅把自己的功能划分为情感和思想，它还把自己作为“我”和“你”分开，把“我们”和“他们”分离开来。头脑和心灵是一体的。我们不要忘了这点。当我们用“头脑”这个词的时候，请记住这点。所有我们的问题是，头脑为什么要划分？
Questioner: Yes.
Krishnamurti: The mind is thought. All the activity of thought is separation, fragmentation. Thought is the response of memory which is the brain. The brain must respond when it sees a danger. This is intelligence, but this same brain has somehow been conditioned not to see the danger of division. Its actions are valid and necessary when they deal with facts. Equally, it will act when it sees the fact that division and fragmentation are dangerous to it. This is not an idea or an ideology or a principle or a concept - all of which are idiotic and separative: it is a fact. To see danger the brain has to be very alert and awake, all of it, not just a segment of it.
发问者：是的。
克：头脑就是思想。思想的所有行为都是分离，分裂。思想是记忆也就是大脑的反应。大脑看到危险的时候必然会反应。这是智慧，但是这同一个大脑受到了某种局限，看不到分别的危险。在应对事实的时候，它的行动就是有效的必要的。同样，当它看到分别和分裂对它来说是危险的这个事实，它会行动。这不是一个想法、观念、原则或者概念——那些都是愚蠢的分裂的：这是个事实。看到危险，大脑必须非常警觉和清醒，整个大脑都是这样，而不只是其中的一个部分。
Questioner: How is it possible to keep the whole brain awake?
Krishnamurti: As we said, there is no "how" but only seeing the danger, that is the whole point. The seeing is not the result of propaganda or conditioning; the seeing is with the whole brain. When the brain is completely awake then the mind becomes quiet. When the brain is completely awake there is no fragmentation, no separation, no duality. The quality of this quietness is of the highest importance. You can make the mind quiet by drugs and all kinds of tricks but such deceptions breed various other forms of illusion and contradiction. This quietness is the highest form of intelligence which is never personal or impersonal, never yours or mine. Being anonymous, it is whole and immaculate. It defies description for it has no quality. This is awareness, this is attention, this is love, this is the highest. The brain must be completely awake, that's all. As the man in the jungle must keep terribly awake to survive, so the man in the jungle of the world must keep terribly awake to live completely.
发问者：怎么可能让整个大脑都清醒呢？
克：正如我们说过的，没有“如何”，只有看到危险，这就是整个关键所在。这看到不是宣传或者局限的结果；是用整个大脑看到。当大脑完全清醒，心智就变得安静了。当大脑完全清醒，就没有了分裂，没有了分离，没有了二元性。这种寂静的品质是最重要的。你可以用药物和各种把戏让心智变得安静，但是这种欺骗滋生出别的各种形式的幻觉和冲突。这种寂静是最高形式的智慧，它永远不是个人的也不是非个人的，永远不是你的也不是我的。它是无名的，是完整的，完美无暇的。它无法描述，因为它没有特性。这就是觉察，这就是关注，这就是爱，这就是至高无上者。大脑必须完全清醒，就这些。就像丛林里的人必须极度清醒才能生存一样，在世界这个丛林里的人也必须保持极度清醒才能完整地生活。
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