THE ONLY REVOLUTION EUROPE PART 6/《唯一的革命》 欧洲 第六篇

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THE ONLY REVOLUTION EUROPE PART 6
《唯一的革命》 欧洲 第六篇

The mind freeing itself from the known is meditation. Prayer goes from the known to the known; it may produce results, but it is still within the field of the known - and the known is the conflict, the misery and confusion. Meditation is the total denial of everything that the mind has accumulated. The known is the observer, and the observer sees only through the known. The image is of the past, and meditation is the ending of the past.

心灵将自己从已知中解放出来，就是冥想。祈祷是从已知走向已知；它也许会产生效果，但那依然在已知的领域内——而已知就是冲突、痛苦和困惑。冥想是对头脑积累起来的一切的彻底否定。已知是观察者，而观察者只能通过已知来看。形象是属于过去的，而冥想是过去的终结。

    It was a fairly large room overlooking a garden with many cypresses for a hedge, and beyond it was a monastery, red-roofed. Early in the morning, before the sun rose, there was a light there and you could see the monks moving about. It was a very cold morning. The wind was blowing from the north and the big eucalyptus - towering over every other tree and over the houses - was swaying in the wind most unwillingly. It liked the breezes that came from the sea because they were not too violent; and it took delight in the soft movement of its own beauty. It was there in the morning early and it was there when the sun was setting, catching the evening light, and somehow it conveyed the certainty of nature. It gave assurance to all the trees and bushes and little plants. It must have been a very old tree. But man never looked at it. He would cut it down if necessary to build a house and never feel the loss of it; for in this country trees are not respected and nature has very little place except, perhaps, as a decoration. The magnificent villas with their gardens had trees showing off the graceful curves of the houses. But this eucalyptus was not decorative to any house. It stood by itself, splendidly quiet and full of silent movement; and the monastery with its garden, and the room with its enclosed green space, were within its shadow. It was there, year after year, living in its own dignity.

这是个相当大的房间，俯瞰着一个侧柏围成篱笆的花园，它的后面是一座红顶的寺院。清晨，太阳升起之前，那里有盏灯光，你能看到僧人们在它的周围走动。这是个寒冷的早晨。风从北方吹来，那棵高大的桉树——高高耸立在其他所有树木和房子之上——极不情愿地摇摆着。它喜欢这从海边吹来的风，因为不太猛烈；它很享受这种轻柔运动中它自身的美。大清早它在那里，太阳落下的时候它也在那里，沐浴着晚霞，它似乎在传递着大自然的确定性。它给所有的树和灌木以及低矮的植物带来一种确信。它肯定是棵非常古老的树。但是人们从不看它。如果需要盖房子的话，还会把它砍掉，从来不会觉得失去了它；因为在这个国家里，树木不受尊重，自然也非常不重要，也许除了用来作装饰。带花园的华丽别墅用树木来炫耀房子的优雅线条。但是这棵桉树不是任何房子的装饰。它独自傲立，极其安静，充满了寂静的运动；而有着花园的寺院和有着封闭绿地的房间在它的树影下。它就在那儿，年复一年，活在它自己的尊严中。

    There were several people in the room. They had come to carry on a conversation which had been started a few days before. They were mostly young people, some with long hair, others with beards, tight trousers, skirts very high, painted lips and piled-up hair.

房间里有几个人。他们来继续几天前开始的一场对话。他们多数是年轻人，有些留着长发，另一些留着胡子，长裤很窄，裙子很高，涂着口红，头发盘起。

    The conversation began very lightly; they were not quite sure of themselves or where this conversation was going to lead. "Of course we cannot follow the established order," said one of them, "but we are caught in it. What is our relationship with the older generation and their activity?"

对话开始得很轻松；他们不太自信或者不知道这次对话将引向何方。“当然我们不能追随既定秩序，”其中一个人说，“但是我们身陷其中。我们与老一代以及他们的行为有什么关系？”

    Mere revolt is not the answer, is it? Revolt is a reaction, a response which will bring about its own conditioning. Every generation is conditioned by the past generation, and merely to rebel against conditioning does not free the mind which has been conditioned. Any form of obedience is also a resistance which brings about violence. Violence among the students, or the riots in the cities, or war, whether far removed from yourself or within yourself, will in no way bring clarity.

仅仅去反抗并不是答案，不是吗？反抗是会带来其自身局限的反应、回应。每一代都被老一代所局限，而仅仅去反抗局限并不能解放受限的心灵。任何形式的服从也是一种会带来暴力的抗拒。学生中的暴力、城市中的暴乱或者战争，不管是远离你的还是你内心的，无论如何都不会带来清晰。

    "But how are we to act within the society to which we belong?"

“但是我们要如何在我们所属的社会中行动？”

    If you act as a reformer then you are patching up society, which is always degenerating, and so sustaining a system which has produced wars, divisions and separativeness. The reformer, really, is a danger to the fundamental change of man. You have to be an outsider to all communities, to all religions and to the morality of society, otherwise you will be caught in the some old pattern, perhaps somewhat modified.

如果你作为一个改革者来行动，那么你只是在缝补这个一直在堕落的社会，进而在维系一个制造了战争、分别和分裂的体系。而改革者实际上对人的根本转变来说，是一项危险。你必须成为所有团体、所有宗教和社会道德体系的局外者，否则你就会受困于或许偶尔稍作改变的某种陈旧模式中。

    You are an outsider only when you cease to be envious and vicious, cease to worship success or its power motive. To be psychologically an outsider is possible only when you understand yourself who are part of the environment, part of the social structure which you yourself have built - you being the many you's of many thousands of years, the many, many generations that have produced the present. In understanding yourself as a human being you will find your relationship with the older passing generations.

只有当你停止嫉妒和仇恨、停止崇拜成功及其权力动机时，你才是一个局外者。只有当你了解到自己是环境的一部分、是你自己所建造的社会结构的一部分时，心理上才可能是一个局外者——你就是造就了现在的千万年来、无数世代以来的许多个你。在对自己作为一个人的了解中，你就会发现你与过去的祖祖辈辈之间的关系。

    "But how can one be free of the heavy conditioning as a Catholic? It is so deeply ingrained in us, deeply buried in the unconscious."

“但是人要如何摆脱作为一个天主教徒的沉重局限？这点是如此之深地根植于我们内心，深埋在意识之中。”

    Whether one is a Catholic, or a Muslim, or Hindu, or a Communist, the propaganda of a hundred, two hundred, or five thousand years is part of this verbal structure of images which goes to make up our consciousness. We are conditioned by what we eat, by the economic pressures, by the culture and society in which we live. We are that culture, we are that society. Merely to revolt against it is to revolt against ourselves. If you rebel against yourself, not knowing what you are, your rebellion is utterly wasted. But to be aware, without condemnation, of what you are - such awareness brings about action which is entirely different from the action of a reformer or a revolutionary.

无论你是个天主教徒、穆斯林、印度教徒还是个共产主义者，一百年、两百年或五百年的宣传是形象的这种语言结构的一部分，而这些形象用来构成我们的意识。我们被我们的食物、被经济压力、被我们生活于其中的文化和社会所局限。我们就是那文化，我们就是那社会。仅仅去反抗它，就是反抗我们自己。如果你反抗自己，而不知道你是什么，你的反抗就完全浪费掉了。而没有谴责地觉察到你是什么——这种觉察带来的行动完全不同于一个改革者或者一个革命者的行动。

    "But, sir, our unconscious is the collective racial heritage and according to the analysts this must be understood."

“但是，先生，我们的潜意识是集体的种族遗传，而据分析师所言，必须要了解这些。”

    I don't see why you give such importance to the unconscious. It is as trivial and shoddy as the conscious mind, and giving it importance only strengthens it. If you see its true worth it drops away as a leaf in the autumn. We think certain things are important to keep and that others can be thrown away. War does produce certain peripheral improvements, but war itself is the greatest disaster for man. Intellect will in no way solve our human problems. Thought has tried in many, many ways to overcome and go beyond our agonies and anxieties. Thought has built the church, the saviour, the guru; thought has invented nationalities; thought has divided the people in the nation into different communities, classes, at war with each other. Thought has separated man from man, and having brought anarchy and great sorrow, it then proceeds to invent a structure to bring people together. Whatever thought does must inevitably breed danger and anxiety. To call oneself an Italian or an Indian or an American is surely insanity, and it is the work of thought.

我不明白你们为什么如此看重潜意识。它就像有意识的头脑一样的琐碎卑微，赋予它重要性只会加强它。如果你看出它的真实价值，它就像秋天的落叶一样凋零了。我们认为某些事情很重要，需要保留，而其他的可以扔掉。战争确实带来了某些细枝末节的改进，但是战争本身是人类最严重的灾难。智力无论如何都解决不了我们人类的问题。思想尝试过很多很多办法来克服和超越我们的痛苦和焦虑。思想制造了教堂、救主和古鲁；思想发明出国家；思想把国家中的人划分成不同的团体、阶级，他们互相交战。思想把人与人分离开来，带来了混乱和巨大的悲伤，于是接着发明出一个构架想把人们团结到一起。思想无论做什么，都必然会滋生危险和焦虑。把自己称为意大利人、印度人或者美国人是十足的愚蠢行为，而这就是思想的所作所为。

    "But love is the answer to all this, isn't it?"

“但爱是这一切的答案，不是吗？”

    Again you're off! Are you free from envy, ambition, or are you merely using that word "love" to which thought has given a meaning? If thought has given a meaning to it, then it is not love. The word love is not love - no matter what you mean by that word. Thought is the past, the memory, the experience, the knowledge from which the response to every challenge comes. So this response is always inadequate, and hence there is conflict. For thought is always old; thought can never be new. Modern art is the response of thought, the intellect, and though it pretends to be new it is really as old, though not as beautiful, as the hills. It is the whole structure built by thought - as love, as God, as culture, as the ideology of the politburo - which has to be totally denied for the new to be. The new cannot fit into the old pattern. You are really afraid to deny the old pattern completely.

你又偏离了！你摆脱了嫉妒和野心吗，抑或你只是在使用“爱”这个被思想赋予了某个含义的词？如果思想给它一个含义，那么它就不是爱。爱这个词不是爱——不管你说的那个词意味着什么。思想是过去、记忆、经验和知识，对所有挑战的反应都来自其中。所以这反应始终是不恰当的，因而就会有冲突。因为思想始终是陈旧的；思想永远不可能是新的。现代艺术是思想、智力的反应，尽管它假装是新的，但实际上就像山脉一样古老，虽然没有山脉那么美。思想建造的整个结构——比如爱、神、文化、政治局的意识形态——都必须被彻底否定，新的东西才能诞生。新的东西与旧有的模式格格不入。你实际上非常害怕彻底否定旧有的模式。

    "Yes, sir, we are afraid, for if we deny it what is there left? With what do we replace it?"

“是的，先生，我们害怕，因为如果我们否定了它，那还剩下什么？我们用什么来代替它？”

    This question is the outcome of thought which sees the danger and so is afraid and wants to be assured that it will find something to replace the old. So again you are caught in the net of thought. But if factually, not verbally or intellectually, you denied this whole house of thought, then you might perhaps find the new - the new way of living, seeing, acting. Negation is the most positive action. To negate the false, not knowing what is true, to negate the apparent truth in the false, and to negate the false as the false, is the instant action of a mind that is free from thought. To see this flower with the image that thought has built about it is entirely different from seeing it without that image. The relationship between the observer and the flower is the image which the observer has about the observed, and in this there is a great distance between them.

这个问题是思想的产物，思想看到了危险，于是感到害怕并想要确保能找到某样东西来代替旧的。所以你再次被困在了思想的罗网中。但是如果你确实否定了而不是从语言上或智力上否定了思想的这整个结构，那么你也许就能发现新的——崭新的生活方式，看到并行动。否定是最积极的行动。否定谬误，而不知道什么是正确的，否定谬误中貌似的真理，将谬误作为谬误否定掉，就是摆脱了思想的心灵即时的行动。带着思想建造的意象去看这朵花，完全不同于不带着意象地看到。观察者与花之间的关系是观察者对被观察者抱有的意象，此时两者之间就有着遥远的距离。

    When there is no image the time interval ceases.

没有意象时，时间的空隙就止息了。