Like two parallel lines
就像两条平行线
We are observing the actual relationship of man to man and woman, between two human beings, asking why there should be so much struggle, anxiety, pain. In the relationship of two human beings, be they married or not, do they ever meet, psychologically? They may meet physically, in bed, but inwardly, psychologically, are they not like two parallel lines, each pursuing his own life, his own ambition, his own fulfilment, his own expression? So, like two parallel lines, they never meet, and therefore there is the battle, the struggle, the pain of having no actual relationship. They say they are related, but that is not true, that is not honest, because each one has an image about himself. Added to that image each one has an image of the person he lives with. Actually we have two images or multiple images.
我们在观察两个人——人与人、男人和女人——之间真实的关系，我们在问为什么会有那么多的挣扎、焦虑和痛苦。在两个人的关系中，不管他们是否结婚，他们曾经在心理上相遇过吗？他们或许在肉体上、在床上相遇，但是从内在、心理上，他们不就像两条平行线一样吗，各自追逐着自己的生活，自己的野心，自己的成就，自己的表达？因此，和两条平行线一样，他们从未相遇，所以存在战斗和纷争，因没有真正的关系而痛苦。他们说他们休戚相关，但事实并非如此，那是不诚实的，因为每个人都有一个关于自己的意象。每个人也对与他共同生活的人怀有某个意象，这个意象累加在前一个意象之上。实际上我们有两个或很多个意象。
The Flame of Attention, p 71
《注意力的火焰》，第71页
Images separate people
意象将人们分隔
Why do we have images about ourselves? Those images separate people. If you have an image of yourself as Swiss or British or French and so on, that image not only distorts your observation of humanity, but it also separates you from others. And wherever there is separation, division, there must be conflict—as there is conflict going on all over the world, the Arab against the Israeli, the Muslim against the Hindu, one Christian church against another. National division and economic division all result from images, concepts, ideas, and the brain clings to these images. Why?
我们为什么对自己抱有意象？那些意象将人们分隔开来。如果你对自己抱有瑞士人、英国人或者法国人之类的形象，那形象不仅会扭曲你对人类的观察，而且也会将你与别人分隔开来。而哪里有分离、分隔，哪里就必然有冲突——就像全世界到处发生着冲突那样，阿拉伯人对抗以色列人，穆斯林对抗印度教徒，一个天主教会反对另一个天主教会。民族分隔和经济分隔都产生于形象、概念和观点，而大脑紧抓住这些形象不放。为什么？
The Network of Thought, pp 40-41
《思想的网络》，第40-41页
Being hurt throughout life
终生受伤
Take for instance the hurt that each human being suffers from childhood. One is hurt by one’s parents, psychologically; then hurt in school, in university, through comparison, through competition, through saying one must be first-class at this subject, and so on. Throughout life there is this constant process of being hurt. One knows this, and that all human beings are hurt, deeply, of which they may not be conscious, and that from this all forms of neurotic actions arise. That is all part of one’s consciousness—part hidden and part open awareness that one is hurt. Now, is it possible not to be hurt at all? Because the consequences of being hurt are the building of a wall around oneself, withdrawing in one’s relationship with others in order not to be hurt more. In that there is fear and a gradual isolation. Now, we are asking: Is it possible not only to be free of past hurts but also never to be hurt again?
以每个人从小遭受的伤害为例。你从心理上被父母伤害；然后在学校里、大学里，通过比较、通过竞争、通过说你必须在这个学科中做到一流等等而受伤。在整个一生中，这个受伤的过程不断地持续着。你知道这一点，知道所有人都被深深地伤害了，人们也许并没有意识到这一点，而各种形式的神经质的行为从中得以产生。这些都是人类意识中的一部分——人们受伤这个事实，部分隐藏着，部分被明确地意识到。那么，究竟有没有可能根本不受伤？因为受伤的后果是在自己周围筑起一道墙，在与别人的关系中畏缩不前，以免再受伤害。其中有恐惧和逐步的孤立隔绝。现在，我们问：“有没有可能不仅仅摆脱过去的伤害，而且永远不再受伤？
The Flame of Attention, pp 87-88
《注意力的火焰》，第87-88页
It is the image that gets hurt
受伤的是形象
What is it that is hurt? One says that it is I who am hurt. What is that “I”? From childhood one has built up an image of oneself. One has many, many images, not only the images that people give one, but also the images that one has built oneself: as an American— that is an image—or as a Hindu, or as a specialist. So the “I” is the image that one has built about oneself, as a great or a very good man, and it is that image that gets hurt. One may have an image of oneself as a great speaker, writer, spiritual being, leader. These images are the core of oneself; when one says one is hurt, one means the images are hurt. If one has an image about oneself and another comes along and says, “Don’t be an idiot”, one gets hurt. The image which has been built about oneself as not being an idiot is “me”, and that gets hurt. One carries that image and that hurt for the rest of one’s life.
受伤的是什么？人们说是我受伤了。那个“我”是什么？你从小就为自己建立起一个形象。你有很多很多形象，不仅仅是人们给你的形象，还有你为自己建立起来的形象：作为一个美国人——那是一个形象——或者作为一个印度人，或者作为一名专家。所以，“我”是人们为自己建立起来的形象，作为一个伟大的人或者一个非常好的人，而受伤的是那个形象。你也许对自己抱有一个意象，觉得自己是个伟大的演讲者、作家、精神存在或者领袖。这些意象是自我的核心；当你说你受伤了，你的意思是形象受伤了。如果你对自己抱有某个形象，然后有个人过来说：“不要做个笨蛋”，你就受伤了。你为自己建立起来的意象是不做个笨蛋，那个意象就是“我”，是它受到了伤害。你带着那个形象，那个形象余生都在受伤。
The Flame of Attention, p 88
《注意力的火焰》，第88页
Not recording hurt or flattery
不记录伤害或者恭维
Is it possible not to record that hurt at the moment when I am called an idiot? Is it possible not to record at all, not only the hurt but flattery? Is it possible not to record either? The brain has been trained to record, for in that record there is safety, security, a sense of vitality; in that recording the mind creates the image about oneself. And that image will constantly get hurt. Is it possible to live without a single image about yourself, or about your husband, wife, children, firm, or about the politicians, the priests, or about the ideal—not a single shadow of an image? It is possible, and if it is not found you will always be getting hurt, always living in a pattern in which there is no freedom. When you give complete attention there is no recording. It is only when there is inattention that you record. That is: you flatter me; I like it; the liking at that moment is inattention, therefore recording takes place. But if when you flatter me I listen to it completely without any reaction, then there is no centre which records.
当我被称为笨蛋时，在那一刻有没有可能不记录那伤害？有没有可能根本不记录，不仅仅是伤害，还有恭维？有没有可能任何一个都不记录？大脑被训练用来记录，因为在那记录中有安全、有保障，有一种活力感；头脑在那记录中建立起关于自己的形象。而那形象会不断受伤。有没有可能不带有任何形象地活着，没有关于你自己、你的丈夫、妻子、孩子、公司的形象，也没有关于政客、牧师或者理想的形象——没有一丝形象的阴影？这是可能的，如果你没有发现这一点，你就会一直受伤，一直生活在没有自由的模式中。当你给予完全的关注，就不会记录。只有当漫不经心时，才会有记录。也就是说，你恭维我，我喜欢；那一刻的喜欢就是漫不经心，所以记录就会发生。但是如果你恭维我的时候我不带任何反应地全然倾听，那么就不存在一个记录的中心。
Questions and Answers, pp 54-55
《问与答》，第54-55页
Ending conflict in all our relationships
终结我们所有关系中的冲突
So our first demand is whether it is possible to end conflict in all our relationships—at home, in the office, in every area of our life—to put an end to conflict. This does not mean that we retire in isolation, become a monk, or withdraw into some corner of our own imagination and fancy; it means living in this world to understand conflict. Because, as long as there is conflict of any kind, naturally our minds, hearts, brains, cannot function to their highest capacity. They can only function fully when there is no friction, when there is clarity. And there is clarity only when mind that is the totality—which is the physical organism, the brain cells, and the total thing which is called the mind—is in a state of non-conflict, when it functions without any friction; only then is it possible to have peace.
所以我们首先要知道的是，有没有可能终结我们所有关系中的冲突——在家里、办公室以及我们生活中的每个领域——终结冲突。这并不意味着我们离群索居，成为僧侣，或者退缩到我们自己想象和幻想的某个角落中去；那意味着生活在这个世界上同时去理解冲突。因为，只要有任何类型的冲突，我们的思想、内心和大脑就必定无法以其最高的能力运转。只有当没有冲突、拥有清晰的时候，它们才能充分运转。只有当作为一个整体的头脑——也就是这个生物有机体、脑细胞和被称为头脑的这个整体——处于一种没有冲突的状态中，当它没有任何摩擦地运转时，才会有清晰；只有此时才可能有宁静。
The Collected Works vol XVI, p 4
《选集第十六卷》，第4页
The illusion of being different
认为自己与众不同的错觉
A human being psychologically is the whole of mankind. He not only represents it but he is the whole of the human species. He is essentially the whole psyche of mankind. On this actuality various cultures have imposed the illusion that each human being is different. In this illusion mankind has been caught for centuries, and this illusion has become a reality. If one observes closely the whole psychological structure of oneself, one will find that as one suffers, so all mankind suffers in various degrees. If you are lonely, the whole humankind knows this loneliness. Agony, jealousy, envy, and fear are known to all. So psychologically, inwardly, one is like another human being. There may be differences physically, biologically. One is tall or short and so on, but basically one is the representative of all mankind. So psychologically you are the world; you are responsible for the whole of mankind, not for yourself as a separate human being, which is a psychological illusion… If one grasps the full significance of the fact that one is psychologically the world, then responsibility becomes overpowering love.
从心理上讲，一个人就是整个人类。他不仅仅代表了人类，而且他就是整个人类。从本质上讲他就是整个人类的心灵。关于这个事实，各个文化都强加了一个错误的观念，即每个人都是不同的。数个世纪以来人类被困在这个错觉中，这个错觉变成了一个现实。如果你密切观察自己的整个心理结构，你会发现在你受苦的同时，所有人都不同程度地遭受着痛苦。如果你孤独，整个人类都知道这种孤独。痛苦、嫉妒、羡慕和恐惧，所有人都知道。所以从内在、心理上，你和别人是一样的。也许会有身体上、生物学上的不同。你或高或矮，诸如此类，但是从本质上讲你是所有人类的代表。所以心理上你就是世界；你为整个人类负责，而不是作为一个单独的人仅仅为你自己负责，那只不过是一个心理幻觉……如果你领会了从心理上你就是世界这个事实的全部含义，那么责任就会变成强大无比的爱。
Letters to the Schools vol I, p 20
《写给学校的信》，第20页
One is the rest of mankind
你就是其他人类
One’s consciousness is the consciousness of the rest of humanity. It is logical; you may disagree, you may say, “My consciousness is separate and must be separate.” But is it so? If one understands the nature of this, then one sees that one is the rest of mankind. One may have a different name, one may live in a particular part of the world and be educated in a particular way, one may be affluent or very poor, but when one goes behind the mask, deeply, one is like the rest of the mankind—aching, lonely, suffering, despairing, neurotic, believing in some illusion, and so on. Whether in the East or the West, this is so. One may not like it; one may like to think that one is totally independent, a free individual, but when one observes very deeply, one is the rest of humanity.
你的意识就是其他人类的意识。这是符合逻辑的；你也许不同意，你也许会说：“我的意识是独立的，也必须是独立的。”但事实是这样吗？如果你理解了这一点的本质，那么你就会发现你就是其他人类。你也许名字不同，你也许住在世界上某个特定的地区，以某种特定的方式受教育，你也许富有，也许贫穷，但是，当你深入到面具背后，你就像其他人类一样——痛苦、孤独、不幸、绝望、神经质，相信某些幻象，等等。无论在东西还是西方，情况都是如此。你也许不喜欢这点；你也许喜欢认为你是完全独立的，是一个自由的个体，但是，当你深入观察，就会发现你就是其他人类。
The Flame of Attention, p 85
《注意力的火焰》，第85页
It is not an individual thinking
它不是个人的思想
Your consciousness is not yours any more than your thinking. It is not an individual thinking. Thinking is common, is general, from the poorest man, the most uneducated, unsophisticated man in a little, tiny village to the most sophisticated brain—the great scientists; they all think. The thinking may be more complex, but thinking is general, shared by all human beings. Therefore, it is not your individual thinking. This is rather difficult to see and to recognize the truth of it, because we are so conditioned as individuals. All your religious books, whether Christian or Muslim or another, all sustain and nourish this idea, this concept of an individual. You have to question that. You have to find out the truth of the matter.
你的意识并不是你的思想，也不属于你。它不是个人的思想。思想是共有的，是共同的，从小村庄里最贫穷的人，最缺乏教育、最简单的人，到最精密的头脑——伟大的科学家，他们都思考。那思想也许更复杂一些，但是思考是普遍的，为所有人类所共有。所以，那不是你个人的思想。看到这一点并认识到其真实性，是相当困难的，因为我们是如此之深地局限于我们是个体这个想法中。你们所有的宗教典籍，无论是基督教、穆斯林还是别的什么，都支持并滋养这种个人的想法和概念。你必须质疑这一点。你必须弄清事情的真相。
Mind Without Measure, p 37
《没有衡量的头脑》，第37页
You are the world
你就是世界
You are the world, you are not separate from the world. You are not an American, Russian, Hindu, or Muslim. You are apart from these labels and words, you are the rest of mankind because your consciousness, your reactions are similar to the others. You may speak a different language, have different customs, that is superficial culture—all cultures apparently are superficial—but your consciousness, your reactions, your faith, your beliefs, your ideologies, your fears, anxieties, loneliness, sorrow, and pleasure are similar to the rest of mankind. If you change, it will affect the whole of mankind.
你就是世界，你与世界并不是分开的。你不是一个美国人、俄国人、印度人或者穆斯林。撇开这些标签和词语，你就是其他人类，因为你的意识、你的反应与别人相似。你也许说着不同的语言，有着不同的习俗，那是肤浅的文化——显然所有的文化都是肤浅的——但是你的意识、你的反应、你的信仰、你的信念、你的意识形态，你的恐惧、焦虑、孤独、悲伤和快乐与其他人类相似。如果你转变，就会影响整个人类。
Krishnamurti to Himself, p 61
《克里希那穆提独白》，第61页
