THE ONLY REVOLUTION EUROPE PART 4/《唯一的革命》 欧洲 第四篇

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THE ONLY REVOLUTION EUROPE PART 4
《唯一的革命》 欧洲 第四篇

Meditation is never prayer. Prayer, supplication, is born of self-pity. You pray when you are in difficulty, when there is sorrow; but when there is happiness, joy, there is no supplication. This self-pity, so deeply embedded in man, is the root of separation. That which is separate, or thinks itself separate, ever seeking identification with something which is not separate, brings only more division and pain. Out of this confusion one cries to heaven, or to one's husband, or to some deity of the mind. This cry may find an answer, but the answer is the echo of self-pity, in its separation.

冥想从不是祈祷。祷告、祈愿产生于自怜。当你身处困境、当你悲伤时，你祈祷；但是当你快乐、喜悦时，就不祈祷。这种自怜，如此之深地嵌入了人的内心，是分裂的根源。分离的或认为自己是分离的，永远在寻求与某种不分裂之物的认同，只会带来更多的分别和痛苦。出于这种困惑，人祈求上天，或者求助于丈夫或心中的某个神祗。这种祈求也许能找到一个答案，但是这答案是自怜在分裂中的回声。

    The repetition of words, of prayers, is self-hypnotic, self-enclosing and destructive. The isolation of thought is always within the field of the known, and the answer to prayer is the response of the known.

重复词句和祷文，是自我催眠、自我封闭，是破坏性的。思想的隔离状态始终处于已知的领域内，对祈祷的回应是已知的反应。

    Meditation is far from this. In that field, thought cannot enter; there is no separation, and so no identity. Meditation is in the open; secrecy has no place in it. Everything is exposed, clear; then the beauty of love is.

冥想远不是这些。在那个领域，思想无法进入；那里没有分离，因而没有认同。冥想在开阔处；秘密在其中无立锥之地。一切都袒露无遗，清晰可见；此时就有了爱的美。

    It was an early spring morning with a few flaky clouds moving gently across the blue sky from the west. A cock began to crow, and it was strange to hear it in a crowded town. It began early, and for nearly two hours it kept announcing the arrival of the day. The trees were still empty, but there were thin, delicate leaves against the clear morning sky.

这是个早春的清晨，有几片云自西方而来，缓缓地从蓝天上飘过。一只公鸡开始啼叫，在拥挤的城镇中能听到鸡鸣，这很奇怪。它很早就开始叫了，差不多有两个小时一直在宣告白天的来临。树木的枝条依然显得空荡荡的，但是清晨晴朗的天空下已经有些稀疏的嫩叶了。

    If you were very quiet, without any thought flashing across the mind, you could just hear the deep bell of some cathedral. It must have been far away, and in the short silences between the cock's crowing you could hear the waves of this sound coming towards you and going beyond you - you almost rode on them, going far away, disappearing into the immensities. The crowing of the cock and the deep sound of the distant bell had a strange effect. The noises of the town had not yet begun. There was nothing to interrupt the clear sound. You didn't hear it with your ears, you heard it with your heart, not with thought that knows "the bell" and "the cock", and it was pure sound. It came out of silence and your heart picked it up and went with it from everlasting to everlasting. It was not an organized sound, like music; it was not the sound of silence between two notes; it was not the sound you hear when you have stopped talking. All such sounds are heard by the mind or by the ear. When you hear with your heart, the world is filled with it and your eyes see clearly.

如果你很安静，脑中没有闪过任何思绪，你就能听到某座大教堂深处的钟声。它肯定很远，在公鸡叫声之间的短暂寂静中，你能听到这声波向你涌来又离你远去——你几乎骑着它们，奔驰而去，消失在那无限中。公鸡的鸣叫和遥远的深深钟声有种奇特的效果。城镇的喧嚣尚未开始。没有任何东西打断这清晰的声音。这声音你不是用耳朵，而是用你的心听到的，没有念头认出“钟声”和“鸡鸣”，只有单纯的声音。它来自寂静，而你的心把它拾起，带着它从永恒走向永恒。它不是一种组织起来的声音，就像音乐；它不是两个音符之间的寂静之声；它也不是你停止了说话时听到的声音。所有那些声音都是头脑或者耳朵听到的。当你用心聆听时，世界充满了这种声音，而你的眼睛能清晰地看到。

    She was quite a young lady, well turned out, her hair cut short, highly efficient and capable. From what she said she had no illusions about herself. She had children and a certain quality of seriousness. Perhaps she was somewhat romantic and very young, but for her the Orient had lost its aura of mysticism - which was just as well. She talked simply, without any hesitation.

她是位相当年轻的女士，打扮得体，头发剪短，看起来非常有效率和有能力。据她所说，关于自己她没有任何幻想。她有孩子，也有某种认真的品质。也许她有些浪漫，而且很年轻，但是对她来说东方已经失去了它那神秘的光环——那也无妨。她说话简洁，没有任何犹豫。

    "I think I committed suicide a long time ago, when a certain event took place in my life; with that event my life ended. Of course I have carried on outwardly, with the children and all the rest of it, but I have stopped living."

“我想很久以前我自杀过，那时我的生活中发生了某件事情；随着那件事，我的生命结束了。当然从表面上看我活下来了，有了孩子以及其他的一切，但是我的生命已经停止了。”

    Don't you think that most people, knowingly or unknowingly, are always committing suicide? The extreme form of it is jumping out of the window. But it begins, probably, when there is the first resistance and frustration. We build a wall around ourselves behind which we lead our own separate lives - though we may have husbands, wives and children. This separative life is the life of suicide, and that is the accepted morality of religion and society. The acts of separation are of a continuous chain and lead to war and to self-destruction. Separation is suicide, whether of the individual or of the community or of the nation. Each one wants to live a life of self-identity, of self-centred activity, of the self-enclosing sorrow of conformity. It is suicide when belief and dogma hold you by the hand. Before the event, you invested your life and the whole movement of it in the one against the many, and when the one dies, or the god is destroyed, your life goes with it and you have nothing to live for. If you are terribly clever you invent a meaning to life - which the experts have always done - but having committed yourself to that meaning you are already committing suicide. All commitment is self-destruction, whether it be in the name of God or in the name of Socialism, or anything else.

难道你不认为大多数人，自觉不自觉地都一直在自杀吗？它的极端形式是跳出窗外。但是当有第一次抗拒和受挫时，它也许就已经开始了。我们在自己周围建起围墙，我们在后面过着各自分离的生活——尽管我们也许有丈夫、有妻子和孩子。这种分离的生活是自杀的生活，而这就是宗教和社会所接受的道德观。分离的行为是一个连续的链条，导致战争和自我毁灭。不管是个人的、社团的还是国家之间的分离，都是自杀。每个人都想过一种有着自我认同、自我中心行为的生活，其中有遵从带来的自我封闭的悲伤。当信仰和教条紧抓住你的手时，那就是自杀。在那件事情之前，你把自己的生命及其整个运动投入到以一敌多的行为中，而当有人死去时，或者神被摧毁时，你的生命随之而去，你失去了生活的意义。如果你极其聪明，你会为生命发明出一个意义来——专家们总是在这么做——但是把你自己投身于那个意义，你已经是在自杀了。所有的信奉都是自我毁灭，不管以上帝之名、以社会主义之名，还是任何别的东西。

    You, madam - and this is not said in cruelty - ceased to exist because you could not get what you wanted; or it was taken away from you; or you wanted to go through a particular, special door which was tightly shut. As sorrow and pleasure are self-enclosing, so acceptance and insistence bring their own darkness of separation. We do not live, we are always committing suicide. Living begins when the act of suicide ends.

你，女士——这么说不是残忍——因为你得不到你想要的东西，或者它被从你身边夺走了，或者你想穿越一道紧紧关闭的特定的、特别的门，所以你已经停止了存在。因为悲伤和快乐是自我封闭的，接受和坚持也一样，所以它们带来自身分裂的黑暗。我们没有活着，我们一直在自杀。当这种自杀行为停止时，生命才会开始。

    "I understand what you mean. I see what I have done. But now what am I to do? How am I to come back from the long years of death?"

“我明白你的意思。我看到我做了什么。但是现在我该怎么办？我要如何从经年的死亡中回来？”

    You can't come back; if you came back you would follow the old pattern, and sorrow would pursue you as a cloud is driven by the wind. The only thing you can do is to see that to lead one's own life, separately, in secret, demanding the continuity of pleasure - is to invite the separation of death. In separation there is no love. Love has no identity. Pleasure, and the seeking of it, build the enclosing wall of separation. There is no death when all commitment ceases. Self-knowledge is the open door.

你不能回来；如果你回来，你会依照旧有的模式，悲伤就会像被风驱赶的云一样追随着你。你唯一能做的事情是，看到过一种分离的、偷偷地想要延续快乐的生活——就是在邀请死亡这分离。在分离中没有爱。爱没有认同。快乐和对它的追求建造起分离的封闭围墙。当所有的信奉停止时，没有死亡。自我认识是敞开的门。