THERE WAS A great bustle and ado before the train started. The long carriages were very crowded full of people and full of smoke, every face hidden behind a newspaper; but luckily there were still one or two seats vacant. The train was electric, and soon it was out of the suburbs and gathering speed in the open country, passing the cars and buses on the highway which ran parallel to the tracks. It was beautiful country, green, rolling hills and ancient, historic towns. The sun was bright and gentle, for it was early spring, and the fruit trees were just beginning to show pink and white blossoms. The whole countryside was green, fresh and young, with tender leaves sparkling and dancing in the sun. It was a heavenly day, but the carriage was full of weary people, and the air was thick with tobacco smoke. A little girl and her mother sat just across the aisle and the mother was explaining to her that she must not stare at strangers; but the child paid no attention, and presently we smiled at each other. From then on she was at ease, looking up often to see if she was being looked at and smiling when our eyes met. presently she fell asleep, curled up on the seat, and the mother covered her with a coat.
在火车出发之前，有一场很大的喧哗和匆忙。 长长的车厢里挤满了人，烟雾弥漫， 每张脸都藏在报纸后面；但幸运的是，仍然有一两个座位空着。 火车是电动的， 很快就驶离了郊区，在开阔的乡村提速， 超越了与之平行的高速公路上的汽车和公共汽车。 这是一个美丽的国度，绿色，连绵起伏的群山和古老而历史悠久的城镇。 阳光明媚而温柔，因为是早春， 果树刚刚开始绽放出粉红色和白色的花朵。 整个乡野都是绿色的，清新而朝气蓬勃的，柔嫩的叶子在太阳下闪亮、舞蹈。 它是一个天堂般的日子， 但车厢里挤满了疲惫的人们，空气中弥漫着浓厚的烟味。 一个小女孩和她的母亲坐在过道对面， 母亲向她解释说，她不能盯着陌生人看。 但孩子没有理会，现在我们互相微笑。 从那一刻起，她就很自在， 经常抬头看看她是否被看着，当我们的目光相遇时，她笑起来了。 这时，她睡着了，蜷缩在座位上，母亲给她盖上了一件外套。
It must be lovely to walk along that path through the fields, amidst so much beauty and clarity. People waved as we roared along beside the well-paved road. Big white bullocks were slowly pulling carts laden with manure, and some of the men who were driving them must have been singing, for their mouths were open, and one could see by their faces that they were enjoying themselves in that fresh morning air. There were men and women in the fields, digging, planting, sowing.
沿着那条小路穿过田野，在如此多的美丽和清新中，一定很可爱。 当我们在铺砌整齐的道路旁呼啸而过时，路旁的人们挥动着手。 大白牛正慢慢地拉着满是粪水的推车， 一定有的驾车的人在唱歌，因为他们的嘴巴是张开的， 人可以从他们的脸上看出，他们在清晨的新鲜空气中享受着自己。 田野上有男人和女人，正在挖地、种植、播撒。
I wandered up the long aisle, with seats on both sides, towards the head of the train. Walking through the dining car and past the kitchen, I pushed open a door and entered the luggage van. No one stopped me. The many pieces of luggage were neatly arranged in racks, their labels fluttering in the draught. I went through another door, and there were the two engine-drivers, completely surrounded by large, wide windows which gave an unobstructed view all around of the lovely countryside. One of the men was manipulating the handle which controlled the current, and in front of him were the various meters. The other, who was watching and leisurely smoking, offered his seat, and taking a stool, sat directly behind me. He was very insistent that I sit there, and began to ask innumerable questions. In the middle of his questioning he would stop to point out the castles on the hill-tops, some of them in ruins, and others still well-preserved. He explained what those brilliant red and green lights meant, and would pull out his watch to see if we were on schedule at each station. We were doing between 100 and 110 kilometres, round the curves, up the gentle slopes, over the bridges, and on the long, straight runs; but we never went beyond 110. “If you got off at the station we just passed and took another train,” he said, “you would go to the town named after a famous saint.” Crashing over the switches, we went hurtling past stations with names that came down from ancient days. We were now running along the shores of a blue, misty lake, and could just see the towns on the other side. There had been a famous battle in this area on whose outcome the fate of a whole people had depended. Soon we had passed the lake, and climbing out of the valley, and around the curving hills, we left behind us the olive and the cypress, and found ourselves in a more rugged country. The man behind me announced the name of the muddy river as we ran beside it, and it looked so small and gentle for such a famous stream. The other man, who had removed his hand from the throttle only once or twice during the two-and-a-half-hour journey, apologized on behalf of them both for not being able to speak English. “But what does it matter,” he said, “since you understand our beautiful language?”
我沿着长长的过道走去，两边都有座位，朝火车头走去。 走过餐车，经过厨房， 我推开一扇门，走进行李车。没有人阻拦我。 许多行李箱整齐地排列在架子上， 它们的标签在通风中摆动。 我穿过另一扇门，那里有两个机车司机， 完全被宽大的窗户包围， 可以一览无余地看到美丽的乡村。 其中一人正在操纵控制电流的手柄， 在他面前，有各种仪表。 另一个人在观察，悠闲地抽着烟， 他离开他的座位，拿出一张凳子，直接坐在我身后。 他非常坚持地要我坐在那里，开始问无数个问题。 在他询问的过程中，他会停下来指出山顶上的城堡， 其中一些是废墟，另一些仍然保存完好。 他解释那些明亮的红灯和绿灯意味着什么， 并会拿出手表，看看我们是否在每个车站都按时抵达。 我们开到100到110公里，绕过弯道，爬上缓坡， 越过桥梁，在长而直的轨道上；但我们从未超过110。 “如果你在车站下车，我们刚才经过的那个，再坐一列火车，” 他说， “你会去一个以一位著名的圣者命名的城镇。” 在开关的猛烈撞击中，我们呼啸着经过了那个以古代流传下来的名字命名的车站。 我们现在正沿着一个蓝色的、雾蒙蒙的湖边奔跑，正好看见另一边的城镇。 在这个地区发生了一场著名的战斗，整个民族的命运都取决于这场战斗的结果。 很快，我们越过湖泊，爬出了山谷， 绕着绵延的丘陵，我们把橄榄树和柏树留在了身后， 发现自己身处一个更崎岖的乡村。 当我们在泥泞的河流旁边奔跑时，我身后的男人说出了它的名字， 对于这样一条着名的河流来说，它看起来又小又温柔。 另一个人在两个半小时的旅程中，只把手从油门上移开一两次， 他表示他们俩为不会说英语而道歉。 “既然你理解我们美丽的语言，” 他说，“这又有什么关系呢？”
We were coming now to the outskirts of the big town, and the blue sky was obscured by its smoke.
我们现在来到大城镇的郊区， 蓝天被它的烟雾遮蔽了。
There were several of us in that small room overlooking the beautiful lake, and it was quiet, though the birds were pleasantly noisy. Among the group was a big man, full of health and vigour, with sharp but gentle eyes, and slow, deliberate speech. As he was eager to talk, the others remained silent, but they would join in when they felt it to be necessary. “I have been in politics for many years, and have really worked for what I genuinely thought was the good of the country. That doesn’t mean that I didn’t seek power and position. I did seek it; I fought others for it, and as you may know, I have achieved it. I first heard you many years ago, and though some of the things you said hit home, your whole approach to life was for me only of momentary interest; it never took deep root. However, through the passing years, with all their struggle and pain, something has been maturing in me, and recently I have been attending your talks and discussions whenever I could. I now fully realize that what you are saying is the only way out of our confusing difficulties. I have been all over Europe and America, and for a time looked to Russia for a solution. I was an active worker in the Communist party, and with good and serious intent cooperated with its religious-political leaders. But now I am resigning from everything. It has all become corrupt and ineffectual, though in certain directions good progress was made. Having thought a great deal about these matters, I now want to examine the whole thing afresh, and I feel I am ready for something new and clear.”
我们几个人在那个小房间里，俯瞰着美丽的湖泊， 它很安静，虽然鸟儿在叽叽喳喳。 这群人中有一个大个子，身体健康，精力充沛， 眼睛尖锐而温柔，说话缓慢而刻意。 当他急于说话时，其他人就保持沉默， 但是当他们认为有必要时，他们也会加入进来。 “我已经从政多年，并且真正致力于 我通常认为的对国家有益的事情。 这并不意味着我没有寻求权力和地位。我确实寻求它； 我为此与别人斗争，你们可能知道，我已经获得了它。 很多年前，我第一次听到你的声音，虽然你说的一些事情击中了我， 但你的整个生活方式对我来说只是暂时的兴趣。它从未扎根。 然而，随着时间的流逝，伴随着其中所有的挣扎与痛苦， 有些东西在我的心中已经成熟， 最近，我一直在尽可能地参加你们的讲话和讨论。 我现在完全地意识到，你所说的话是摆脱我们令人困惑的难题的唯一途径。 我走遍了欧洲和美国各地，有一段时间向俄罗斯寻求解决方案。 我是共产党的积极工作者， 怀着良好而严肃的意图与共产党的宗教政治领袖合作。 但现在我辞去了一切。 这一切都变得腐败和无用， 尽管在某些方面取得了良好的进展。 在对这些问题考虑了很多之后， 我现在想重新审视整个事情， 我觉得我已经准备好了，去摸索一些新的和清晰的东西。
To examine, one must not start with a conclusion, with a party loyalty or a bias; there must be no desire for success no demand for immediate action. If one is involved in any of these things, true examination is utterly impossible. To examine afresh the whole issue of existence the mind must be stripped clean of any personal motive, of any sense of frustration, of any seeking of power, whether for oneself of for one’s group, which is the same thing. That is so, isn’t it, sir?
要进行审视，一个人不能从结论、从党派的忠诚或歧视开始； 决不能有成功的欲望，不能有立即采取行动的要求。 如果一个人牵扯到这些事物中的任何一个，真正的检查是完全不可能的。 为了重新审视存在的整个问题， 必须把头脑从任何个人的动机、任何挫折感、任何对权力的追求中剥离出来， 无论是为了自己，还是为了自己的团体，这两者都是一个东西。 就是那样，不是吗，先生？
“Please don’t call me ‘sir’! Of course, that is the only way to examine and to understand anything, but I don’t know if I am capable of it.”
“请不要叫我'先生'！当然， 这是检查和理解任何事情的唯一方法， 但我不知道我是否有这种能力。”
Capacity comes with direct and immediate application. To examine the many complex issues of existence, we must start without being committed to any philosophy, to any ideology, to any system of thought or pattern of action. The capacity to comprehend is not a matter of time; it is an immediate perception is it not?
能力来自直接和即时的应用。 为了审视存在的各种复杂的问题， 我们着手的前提必须是： 不陷入任何哲学、任何意识形态、任何思想体系或行动模式。 理解能力与时间无关； 它是一种直接的感知，它不是吗？
“If I perceive something to be poisonous, to avoid it is no problem, I simply don’t touch it. Similarly if I see that any kind of conclusion prevents the complete examination of the problems of life, then all conclusions, personal and collective, fall away; I don’t have to struggle to be free of them. Is that it?”
“如果我觉得某个东西有毒，避免它没问题，我就不碰它。 同样，如果我看见： 任何一种结论，都在阻碍对生活问题的彻底的检查， 那么所有的结论，无论是个人的还是集体的，都会扔掉； 我不必挣扎着去摆脱它们。是那样吗？”
Yes but a clear statement of fact is not the actual fact. To be really free from conclusions is quiet another mater. Once we perceive that bias of any kind hinders complete examination, we may proceed to look without bias. But out of habit, the mind tends to fall back on authority, on deep-rooted tradition; and to be so aware of this tendency that it does not interfere with the process of examination is also necessary. With this understanding, shall we proceed?
是的，但对事实的明确陈述不是真正的事实。 真正地摆脱结论，是相当不同的一回事。 一旦我们感知到：任何形式的成见都会阻碍彻底的检查， 我们就可以进行无成见地观察。 但是出于习惯，头脑倾向于依靠权威，依靠根深蒂固的传统； 意识到这个趋势， 那么，不让它干扰检查过程，这也是必要的。 有了这个理解，我们开始检查吗？
Now, what is man’s most fundamental need? “Food, clothing and shelter; but to bring about an equitable distribution of these basic necessities becomes a problem, because man is by nature greedy and exclusive.”
那么，人最根本的需要是什么呢？ “食物、衣服和住所； 但是，公平分配这些基本必需品成为一个问题， 因为人天生就是贪婪和排他性的。”
You mean that he is encouraged and educated by society to be what he is? Now, another kind of society, through legislation and other forms of compulsion, may be able to force him not to be greedy and exclusive; but this only sets up a counter-reaction, and so there is a conflict between the individual, and the ideal established by the State, or by a powerful religious-political group. To bring about an equitable distribution of food, clothing, shelter, a totally different kind of social organization is necessary, is it not? Separate nationalities and there sovereign governments, power blocks and conflicting economic structures, as well as the cast system and organized religious – each of proclaims its way to be the only true way. All these must cease to be, which means that the whole hierarchical, authoritarian attitude towards life must come to an end.
你是说，他被社会鼓励和教育，成了他现在的样子？ 现在，另一种社会，通过立法和其他形式的强迫， 也许能够迫使他不去贪婪和排他性； 但这只会产生反抗， 因此，在个人与理念之间，存在着冲突 —— 这个理念可能是政府或强大的宗教政治团体所建立的。 为了实现食物、衣服、住所的公平分配， 一种完全不同的社会组织是必要的，不是吗？ 分离的民族、有主权的政府、权力集团 和相互冲突的经济结构，以及等级制度和宗教组织 —— 都在宣扬自己的方式是唯一的真正的道路。 所有那些都必须停止，这也就意味着 生活中的一切等级制度、权威姿态必须终结。
“I can see that this is the only real revolution.”
“我可以看到这是唯一真正的革命。”
It is a complete psychological revolution, and such a revolution is essential if man throughout the world is not to be in want of the basic physical necessities. The earth is ours, it is not English, Russian or American, nor does it belong to any ideological group. We are human beings, not Hindus, Buddhists, Christens or Muslims. All these divisions have to go, including the latest, Communist, if we are to bring about a totally different economic-social structure. It must start with you and me.
这是一场彻底的心理革命， 如果全世界的人不缺乏基本的物质必需品，这种革命是必不可少的。 地球是我们的，它不是英国的、俄罗斯的或美国的， 也不属于任何一个意识形态的团体。 我们是人类，而不是印度教徒、佛教徒、基督徒或穆斯林。 所有这些划分都必须消除，包括最新的共产主义， 如果我们要带来一个完全不同的经济和社会结构。 它必须从你和我开始。
“Can I act politically to help bring about such a revolution?”
“我能在政治上采取行动，帮助实现这样的革命吗？”
If one may ask, what do you mean when you talk about acting politically? Is political action, whatever that may be, separate from the total action of man, or is it part of it? “By political action, I mean action at the governmental level: legislative, economic administrative, and so on.”
如果有人可以问，当你谈论政治行动时，你是什么意思？ 政治行动，无论那是什么，它是独立于人类的整体行动，还是其中的一部分？ “政治行动，我指的是政府层面的行动：立法、经济行政等等。”
Surely, if political action is separate from the total action of man, if it does not take into consideration his whole being, his psychological as well as his physical state, then it is mischievous, bringing further confusion and misery; and this is exactly what is taking place in the world at the present time. Cannot man, with all his problems, act as a complete human being, and not as a political entity, separated from his psychological or ‘spiritual’ state? A tree is the root, the trunk, the branch, the leaf and the flower. Any action which is not comprehensive, total, must inevitably lead to sorrow. There is only total human action, not political action, religious action, or Indian action. Action which is separative, fragmentary, always leads to conflict both within and without.
当然，如果政治行动与人的整体行动是分开的， 如果它不考虑他的整个存在， 他的心理和身体状态， 那么它就是悲剧，引发出进一步的困惑与痛苦； 而这就是目前世界上正在发生的事情。 人，尽管他有各种各样的问题，难道不能作为一个完整的人， 而不是作为一个政治实体，一个与他的心理或‘精神’状态分离的人吗？ 一棵树有根、树干、树枝、叶子和花。 任何不彻底的、不全面的行动，都必然导致悲伤。 只存在完整的人类行动，而没有政治行动、宗教行动或印第安人行动。 分裂的、支离破碎的行动，总是导致内在和外在的冲突。
“This means that political action is impossible, doesn’t it?”
“这意味着政治行动是不可能的，不是吗？”
Not at all. The comprehension of total action surely does not prevent political, educational or religious activity. These are not separate activities, they are all part of a unitary process which will express itself in different directions. What is important is this unitary process, and not a separate political action, however apparently beneficial. “I think I see what you mean. If I have this total understanding of man, or of myself, my attention may be turned in different directions, as necessary, but all my actions will be in direct relation to the whole. Action which is separative, departmentalized can only produce chaotic results, as I am beginning to realize. Seeing all this, not as a politician, but as a human being, my outlook on life utterly changes; I am no longer of any country, of any party, of any particular religion. I need to know God, as I need to have food, clothing and shelter; but if I seek the one apart from the other, my search will only lead to various forms of disaster and confusion. Yes, I see this is so. politics, religion and education are all intimately related to each other.
一点也不是。 对整体性的行动的理解，肯定不会妨碍政治、教育或宗教活动。 这些，都不是分离的活动，它们都从属于单一的进程 —— 只是从不同的方面展现了出来。 重要的是这个单一的进程， 而不是一个分开的政治行动，无论它有多么明显的益处。 “我想我明白你的意思。如果我对人或我自己有这种完全的理解， 我的注意力可能会在必要时转向不同的方向， 但我的所有行为都将与整体直接相关。 正如我开始意识到的那样， 分离的、部门化的行动，只能产生混乱的结果。 看到这一切，不是作为一个政治家，而是作为一个人， 我的人生观彻底改变了。 我不再是任何国家、任何党派、任何特定宗教的信徒。 我需要认识上帝，因为我需要食物、衣服和住所。 但是，如果我从一个部分到另一个部分， 那么我的探索只会导致各种形式的灾难和困惑。 是的，我看到是这样。 政治、宗教和教育都是密切相关的。
“All right, sir, I am no longer a politician, with a political bias in action. As a human being, not as a Communist, a Hindu or a Christian, I want to educate my son. Can we consider this problem?”
“好的，先生，我不再是一个在行动上有政治偏见的政治家。 作为一个人，而不是一个共产主义者、一个印度教徒或一个基督徒，我想教育我的儿子。 我们可以考虑这个问题吗？”
Integrated life and action is education. Integration does not come about through conformity to a pattern, either one’s own, or that of another. It comes into being through understanding the many influences that impinge on the mind; through being aware of them without being caught in them. The parents and society are conditioning the child by suggestion, by subtle, unexpressed desires and compulsions, and by the constant reiteration of certain dogmas and beliefs. To help the child to be aware of all these influences, with their inward, psychological significance, to help him understand the ways of authority and not be caught in the net of society is education.
整体性的生活与行动，就是教育。 整体不是通过顺从一种模式来实现的， 不论是自己的模式，还是别的模式。 它是通过理解妨碍着头脑的许多影响而出现的； 通过意识到它们，却不被它们抓住。 父母和社会正在限制孩子 —— 通过建议，通过微妙的、未说出的欲望和强迫， 以及不断重复某些教条和信仰。 在孩子的内在、心理上，帮助他们意识到所有这些影响， 帮助他理解权威的方式，不被社会的网罟所困，就是教育。
Education is not merely a matter of imparting a technique which will equip the boy to get a job, but it is to help him discover what it is he loves to do. This love cannot exist if he is seeking success, fame or power; and to help the child understand this is education.
教育不仅仅是传授一种技术， 让孩子找到工作，而是帮助他发现自己爱做什么。 如果他正在寻求成功、名誉或权力，这种爱就不可能存在； 帮助孩子理解，这就是教育。
Self-knowledge is education. In education there is neither the teacher nor the taught, there is only learning; the educator is learning, as the student is. Freedom has no beginning and no ending; to understand this is education.
自我认识就是教育。 在教育中，既没有老师也没有被教导者，只有学习； 教育者正在学习，就像学生一样。 自由没有起点，也没有终点；理解这一点，就是教育。
Each of these points has to be carefully gone into, and we haven’t the time now to consider too many details.
这些要点中的每一点都必须仔细考察， 我们现在没有时间考虑太多细节。
“I think I understand, in a general sense, what you mean by education. But where are the people who will teach in this new way? Such educators simply don’t exist.”
“我想我理解，从一般意义上讲，你所说的教育是什么意思。 但是，以这种新方式教学的人在哪里呢？这样的教育者根本不存在。”
For how many years did you say you worked in the political field? “For more years than I care to remember. I am afraid it was well over twenty.”
你说你在政治领域工作了多少年？ “多年来，我比我想要记住的还要多。恐怕已经超过二十年了。”
Surely, to educate the educator, one must work for it as arduously as you worked in politics – only it is a much more strenuous task which demands deep psychological insight. Unfortunately, no one seems to care about right education, yet it is far more important than any other single factor in bringing about a fundamental social transformation.
当然，要教育教育者，就必须像你在政治上一样艰苦工作 —— 只是，这是一项更加艰巨的任务，需要深刻的心理上的洞察力。 不幸的是，似乎没有人关心正确的教育， 但是，要实现根本性的社会变革， 它却远比任何其他单一的因素更重要。
“Most of us, especially the politicians, are so concerned with immediate results, that we think only in short terms, and have no long-range view of things. “Now, may I ask one more question? In all that we have been talking about, where does inheritance come in?”
“我们大多数人，尤其是政客们，都非常关心眼前的结果， 以至于我们只考虑短期，对事物没有长远的视野。 现在，我可以再问一个问题吗？ 在我们一直在谈论的一切中，继承从何而来？”
What do you mean by inheritance? Are you referring to the inheritance of property, or to psychological inheritance? “I was thinking of the inheritance of property. To tell you the truth, I have never thought about the other.”
你说的继承是什么意思？ 你指的是财产的继承，还是心理上的继承？ “我在想财产的继承。说实话，我从来没有想过另外一个。”
Psychological inheritance is as conditioning as the inheritance of property; both limit and hold the mind in a particular pattern of society, which prevents a fundamental transformation of society. If our concern is to bring about a wholly different culture, a culture not based on ambition and acquisitiveness then psychological inheritance becomes a hindrance. “What exactly do you mean by psychological inheritance?”
心理继承与财产继承一样，都具有限制性； 两者限制并抓住头脑，把它关在特定的社会模式中， 这样，就阻止了社会的根本转变。 如果我们关心的是带来一种完全不同的文化， 一种不以野心和贪婪为基础的文化， 那么心理继承就成了一种障碍。 “你说的心理继承到底是什么意思？”
The imprint of the past on the young mind; the conscious and unconscious conditioning of the student to obey, to conform. The Communists are now doing this very efficiently, as the Catholics have for generations. Other religious sects are also doing it, but not so purposefully or effectively. parents and society are shaping the minds of the children through tradition, belief, dogma, conclusion, opinion, and this psychological inheritance prevents the coming into being of a new social order.
过去的经历，在年轻人的头脑中留下了印记； 有意和无意地制约着学生去遵循、顺从。 共产党人现在正在非常有效地做到这一点，就像天主教徒时期所做的那样。 其他宗教派别也在这样做，但不是那么有目的性或高效。 通过传统、信仰、教条、结论、观念， 父母和社会正在塑造孩子们的头脑， 这种心理继承，阻止了新的社会秩序的产生。
“I can see that; but to put a stop to this form of inheritance is almost an impossibility, isn’t it?”
“我看见了那个情形； 但是停止这种形式的继承几乎是不可能的，不是吗？”
If you really see the necessity of putting a stop to this form of inheritance, then will you not give immense attention to bringing about the right kind of education for your son? “Again, most of us are so caught up in our own preoccupations and fears that we don’t go into these matters very deeply, if at all. We are a generation of double-talkers and word-slingers. The inheritance of property is another difficult problem. We all want to own something, a piece of earth, however small, or another human being; and if it is not that, then we want to own ideologies or beliefs. We are incorrigible in our pursuit of possessions.”
如果你真的看到停止这种继承形式的必要性， 那么你难道不会非常关注：为你的儿子带来正确的教育吗？ “再一次，我们大多数人都陷入了自己的成见和恐惧中， 以至于我们没有深入过这些问题，如果有意识到的话。 我们这一代，是爽标者和言语投机者。 财产的继承是另一个难题。 我们都想拥有一些东西，一块土地，无论多么小，或者另一个人； 如果不是这样，那么我们想要拥有自己的意识形态或信仰。 我们在追求财物方面是不可救药的。”
But when you realize very deeply that inheriting property is as destructive as psychological inheritance, then you will set about helping your children to be free from both forms of inheritance. You will educate them to be completely self-sufficient, not to depend on your own or other people’s favour, to love their work, and to have confidence in their capacity to work without ambition, without worshipping success; you will teach them to have the feeling of cooperative responsibility, and therefore to know when not to cooperate. Then there is no need for your children to inherit your property. They are free human beings from the very beginning, and not slaves either to the family or to society.
但是，当你非常深刻地意识到 继承财产和心理继承一样，具有破坏性， 你就会着手帮助你的孩子摆脱这两种形式的继承。 你将教育他们完全地自给自足， 不依赖你自己或别人的恩惠，爱他们的工作， 并对他们的工作能力有信心，却没有对野心和成功的崇拜； 你会教他们有合作性的责任感， 同时也知道什么时候不合作。 那么你的孩子们就没有必要继承你的财产。 他们从一开始就是自由人，而不是家庭或社会的奴隶。
“This is an ideal which I am afraid can never be realized.”
“恐怕，这是一个我远无法实现的理想。”
It is not an ideal, it is not something to be achieved in the never-never land of some far-distant Utopia. Understanding is now not in the future. Understanding is action. Understanding doesn’t come first, and action later; action and realization are inseparable. In the very moment of seeing a cobra, there is action. If the truth of all that we have been talking about this morning is seen, then action is inherent in that perception. But we are so caught up in words, in the stimulating things of the intellect, that words and intellect become a hindrance to action. So-called intellectual understanding is only the hearing of verbal explanations, or the listening to ideas, and such understanding has no significance, as the mere description of food has no point to a hungry man. Either you understand, or you don’t. Understanding is a total process, it is not separated from action, nor is it the result of time.
它不是一个理想， 它不是在遥远的乌托邦的理想国的土地上获取的东西。 理解是即刻的，而不是在将来。理解就是行动。 不是先有理解，再有行动；行动和真实是密不可分的。 在看到眼镜蛇的那一刻，有行动。 如果我们今天上午所谈论的一切的真实性都已显现， 那么在这观察中，行动就同时出现了。 但是我们被言词所困，沉迷于理智上的刺激， 以至于言词和理智成为了行动的障碍。 所谓的理智上的理解，只是听到口头上的解释， 或听到一个想法，而这种理解是没有意义的， 因为仅仅去描述食物，对一个饥饿的人来说是没有意义的。 要么你理解，要么你不理解。 理解是一个完整的过程，它不是与行动分开的，也不是时间的产物。