给学校的信，1982年10月15日 - 生活的浩瀚
天空、大地和人类生存的运动是不可分割的As we said, education must not only be efficient in academic disciplines but must also explore the conditioning of human conduct. This conduct is the result of many, many centuries of fear, anxiety, conflict and the search for security both inwardly and outwardly, both biologically and psychologically. The brain is conditioned by these processes. The brain is the result of evolution which is time. We are the result of this accumulated past both religiously and in our daily life. It is based on reward and punishment as an animal, a dog, is trained.
我们说过，教育绝不能只在学术上发挥作用，还必须探索人类行为的局限。这些行为是许许多多世纪以来的恐惧、焦虑、冲突，以及内在和外在、生理上和心理上寻求安全感的结果。大脑被这些过程限制了。大脑是进化，即时间的结果。我们是过去积累的结果，无论是在宗教上还是在日常生活中。它是建立在奖惩基础上的，就像动物一样，如同一只狗被训练一样。
Our brain is an extraordinary instrument of great energy and capacities. Look at what it has done in the outward world, in the world that surrounds us, It has divided into various races, religions and nationalities. It has done this to have security. It has sought this security in isolation religiously, politically, economically, in the unit of the family, in small communities and associations. It has sought this protective reaction in organizations and establishments.
我们的大脑是一台非同寻常的仪器，它拥有巨大的能量与能力。看看它在外部世界，在我们周围的世界所做的事情。它把世界分成各种不同的种族、宗教和国家，这样做是为了获得安全感。它在宗教、政治和经济的孤立中，在家庭和小的社区与团体中寻求这种安全感，它在组织、机构中寻求这种保护性反应。
Nationalism has been one of the major causes of war. Our politicians are concerned with maintaining nationalism with its economy, thus isolating itself. Where there is isolation there must be opposition, aggression, and good relationship with other nations appears to be trade, exchange of arma- ments, the balance of power and maintaining power in the hands of the few. This is our government, whether totalitarian or democratic. We have sought to bring about order in our society through political action and so we have become dependent upon the politicians. Why have politicians become so extraordinarily important, like gurus, like the religious leaders? Is it because we have always depended on outside agencies to put our house in order, always depended on external forces to control and shape our lives? The external authority of a government, of parents, of every form of specialized leader seems to give us some hope for the future. This is part of our tradition of dependence and acceptance. This has been the long accumulated tradition which has conditioned our brain. Education has accepted its ways and so the brain has become mechanical and repetitive.
国家主义已经成了战争的主要原因之一。我们的政治家致力于维护经济上的国家主义，因此使我们孤立。有孤立的地方就一定有对抗，侵略，与其它国家基于贸易的友好关系，武器交换，力量平衡，将权力维持在少数人手里。这就是我们的政府，无论是极权的还是民主的。我们试图通过政治活动带来社会的秩序，因此我们变得依赖政治家。为什么政治家变得格外重要，就像古鲁和宗教领袖一样？是不是因为我们总是依靠外在的力量来让我们的生活有秩序，总是依靠外部力量来控制和决定我们的生活？政府、父母和各种形式的领导者，这些外在的权威似乎给了我们今后的某种希望。这是我们依赖与接受的传统的一部分。这是长久累积的传统，它限制了我们的大脑。教育认同了它们，因此大脑变得机械和重复。
Is not then the function of the educator to understand the tremendous accumulated energy of the past, though not denying its necessity in certain areas of our life? We are concerned, are we not, as educators, to bring about the flowering of a good human being? This is not possible when the past, however modified, continues.
了解过去累积的巨大能量，而不否定它在我们生活中某些方面的必要性，这难道不是教育者的职责么？作为教育者，难道我们对于人类在善中绽放漠不关心吗？但只要过去还在继续，无论它如何改被进，这种绽放就是不可能的。
What then are the factors of our conditioning? What is it that is being conditioned and who is it that does the conditioning? When we ask this question are we aware of our own actual conditioning and from that awareness ask this question, which has great vitality, or are we asking a theoretical, problematical question? We are not concerned in any way with hypothetical questions: we are dealing with actualities the actual being, what is. We are asking what is the cause of this state of human beings. There may be one cause or many causes. Many little streams give their waters to a great river. The depth, the volume and the beauty are all-important, not tracing each little stream to its source. So we are concerned in our investigation with the totality of our existence, not a particular part of it. When we comprehend the vastness of life with its complexities, then only can we ask what is the cause of our conditioning.
那么我们的局限的要素是什么呢？正被局限的是什么，造成局限的又是谁？当我们问这些问题时，我们能觉知到我们实际的局限吗？如果是出于那个觉知来问这些问题，那它就会有巨大的活力。还是说我们在问一个理论性的问题？我们不关心任何假设性的问题，我们是在面对现实，真实存在的事实。我们在问，这种人类状况的原因是什么？可能有一个原因或者很多原因。许多条小溪可以汇聚成一条大河，它的深沉、广阔和美才是重要的，而不是追踪每一条小溪直到源头。因此，我们关心的是对我们生命整体的探究，而不是它的某个部分。只有在我们了解生活的巨大和复杂时，我们才能问我们局限的原因是什么。
One feels it is important to understand first, not verbally or intellectually, but to perceive that life is the woman, the man, the child, the animals, the river, the sky and the forest all of it. To feel this, not the idea of it, but to see the immensity and beauty of it. If we do not grasp the significance of this that all the vast movement of life is one when we ask what is the cause of conditioning we bring about the fragmentation of life.
So first realize that this movement of the skies, the earth, the human existence, is indivisible. Then only we come to the particular. When the heavens, the earth and human beings are one vast unitary process, then enquiry as to the cause of our conditioning will not be fragmentary, divisive. Then we can ask what is the cause: then the question has depth and beauty.
我觉得，重要的是首先要理解，不是口头上或理智上理解，而是察觉到，生活就是女人、男人、孩子、动物、河流、天空和森林，所有这一切。感受它。不是关于它的观念，而是看到它的巨大和美。如果我们不能领略它的意义——生活的所有广阔运动是一体的——这时我们去问受限的原因是什么，我们就会带来生活的分裂性。因此，首先让我们了解天空、大地、人类生存的运动是不可分割的，在这之后我们再进入具体问题。当天空、大地、人类被看作一个巨大的整体性的过程，那么对我们局限的原因的调查就不再是破碎的和分裂的，那么我们就能够问，那个原因是什么。那样，问题才拥有深度和美。
To find the cause we must go together and enquire into the nature and structure of a human being. Apart from the biological, the organic, which left to itself has its own natural intelligence, its self-protective reactions, there is the whole psychological field the inward responses, inward hurts, the fears, the contradictions, the drive of desire, the passing pleasures and the weight of sorrow. This psyche when it is disorderly, confused and messy naturally affects the biologic existence. Then disease is psychosomatic. We are concerned, are we not, with the exploration of our inward nature which is very complex. This investigation is really self-education not to change what is, but to understand what is. Again this is important to grasp, important to live with this question. What is, is far more important than what should be. The understanding of what we actually are is far more essential than to transcend what we are. We are the content of our consciousness. Our consciousness is a complexity but its very substance is movement. This must be clearly understood that we are not dealing with theories, hypotheses, ideals, but with our own actual daily existence.
要发现局限的原因，我们必须共同探究它的本质和结构。在生物性、器质性方面，遗传下来的东西有它的自然智慧，它的自我保护机制。除此以外，还存在一个人的整个心理领域，内心的反应，内心的伤害，恐惧，矛盾，欲望的驱动，短暂的满足和伤痛的重负。这个内心，当它混乱、困惑、杂乱，自然会影响生物性的存在，因此疾病是受心理影响的。难道我们不关心对自己内在本质的探索吗——它是非常复杂的？这种研究是真正的自我教育，不是改变事实，而是理解它。去领会它并与之共处是非常重要的。“事实”远比“应该”重要得多，理解我们实际的样子远比超越我们自己重要得多。我们是我们意识的内容，我们的意识是一个复杂的东西，但它的本质是运动。我们不是在谈论理论、假设、理想，而是我们自己实际的每日生活，这一点必须被清楚地理解。
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