THE ROAR AND smell of the city came in through the open window. In the large square garden, people were sitting in the shade reading the news, the global gossip. Pigeons strutted about their feet looking for titbits, and children were playing on the green lawns. The sun made beautiful shadows.
城市的咆哮和气味从打开的窗户传入。 在宽大的广场花园中， 人们坐在树荫下阅读新闻，全球的八卦新闻。 鸽子趾高气扬地走着，寻找精美的食物， 孩子们在绿色的草坪上玩耍。太阳创造出美丽的倒影。
He was a reporter, quick and intelligent. He not only wanted an interview, but also wanted to discuss some of his own problems. When the interview for his newspaper was over, he talked of his career and what it was worth – not financially, but its significance in the world. He was a big man, clever, capable and confident. He was climbing rapidly in the newspaper world, and in it there was a future for him.
他是一名记者，敏捷而聪明。 他不仅想采访，还想讨论自己的一些问题。 当他的报纸采访结束时， 他谈到了他的职业生涯以及它的价值 —— 不是在经济上，而是它在世界上的重要性。 他是一个大个子，聪明，能干，自信。 他在报业界迅速攀升，那里有他的未来。
Our minds are stuffed with so much knowledge that it is almost impossible to experience directly. The experience of of the experience is after the pattern of others, of the religious and social authorities. We are the result of the thoughts and influences of others; we are conditioned by religious as well as political propaganda. The temple, the church and the mosque have a strange, shadowy influence in our lives, and political ideologies give apparent substance to our thought. We are made and destroyed by propaganda. Organized religions are first-rate propagandists, every means being used to persuade and then to hold.
我们的头脑中充满了如此多的知识， 几乎不可能直接体验。 透过过往经历的体验就是 追随他人、宗教和社会权威的模式。 我们是思想和他人影响的结果； 我们受到宗教和政治宣传的制约。 寺庙、教堂和清真寺在我们的生活中有一种奇怪的、阴暗的影响， 政治意识形态给我们的思想带来了明显的实质影响。 我们被宣传所塑造和毁灭。 组织化的宗教是一流的宣传者， 他们用一切手段来说服，然后掌控。
We are a mass of confused responses, and our centre is as uncertain as the promised future. Mere words have an extraordinary significance for us; they have a neurological effect whose sensations are more important than what is beyond the symbol. The symbol, the image, the flag, the sound, are all-important; substitution, and not reality, is our strength. We read about the experiences of others, we watch others play, we follow the example of others, we quote others. We are empty in ourselves and we try to fill this emptiness with words, sensations, hopes and imagination; but the emptiness continues.
我们是一群混乱的回音；我们的心不确定，如同允诺的未来。 单纯的言词对我们来说，具有非凡的意义。 它们具有神经学效应， 它们带来的感觉，比符号之外的感受，更为重要。 符号、图像、旗帜、声音，是所有的重要； 替代品，而非真实，是我们的力量所在。 我们阅读别人的经历，观看他们的比赛， 我们追随别人 —— 他是我的偶像，我们引用别人的言词。 我们如此空虚， 试图用言词、感觉、希望和想象来填补这空虚。 而空虚，却在延续。
Repetition, with its sensations, however pleasant and noble, is not the state of experiencing; the constant repetition of a ritual, of a word, of a prayer, is a gratifying sensation to which a noble term is given. But experiencing is not sensation, and sensory response soon yields place to actuality. The actual, the what is, cannot be understood through mere sensation. The senses play a limited part, but understanding or experiencing lies beyond and above the senses. Sensation becomes important only when experiencing ceases; then words are significant and symbols dominate; then the gramophone becomes enchanting. Experiencing is not a continuity; for what has continuity is sensation, at whatever level. The repetition of sensation gives the appearance of a fresh experience, but sensations can never be new. The search of the new does not lie in repetitive sensations. The new comes into being only when there is experiencing; and experiencing is possible only when the urge and the pursuit of sensation have ceased.
重复，以及它的感觉， 无论多么愉快和高贵，都不是那种体验的状态； 一个仪式、一个词、一个祈祷的不断重复， 是一种令人满意的感觉，它被赋予了一个崇高的术语。 但体验不是感觉，感觉的回音很快替代了真实。 那真实的，是什么，不能仅仅通过感觉去理解。 感觉的作用，是有限的， 而理解或体验超越了感觉。 当体验停下，感觉才变得重要； 那样，词语就变得重要了，符号占据了支配地位； 那么，留声机变得迷人了。 体验没有延续性；那具有延续性的，是感觉，无论它是在哪个层面上。 感觉的复现，给人一种新鲜感的表象， 但感觉永远不是新的。 发现新，并不在于感觉的重复。 只有在体验之时，新才会产生； 只有当冲动和对感觉的追求停止，才有可能体验。
The desire for the repetition of an experience is the binding quality of sensation, and the enrichment of memory is the expansion of sensation. The desire for the repetition of an experience, whether your own or that of another, leads to insensitivity, to death. Repetition of a truth is a lie. Truth cannot be repeated, it cannot be propagated or used. That which can be used and repeated has no life in itself, it is mechanical, static. A dead thing can be used, but not truth. You may kill and deny truth first, and then use it; but it is no longer truth. The propagandists are not concerned with experiencing; they are concerned with the organization of sensation, religious or political, social or private. The propagandist, religious or secular, cannot be a speaker of truth.
渴望某种体验的重复，就是感觉的束缚性， 丰富记忆，就是扩张感觉。 渴望重复某种体验，无论是你自己的还是别人的， 都会导致不敏感，导致死亡。 真理的重复，即是谎言。 真理不能重复，不能被传播或使用。 一个可以被使用和重复的东西，它本身没有生命，是机械的、静态的。 一个死的东西可以被使用，但它不是真理。 你可以先杀死和拒绝真理，然后使用它；但它不再是真理。 宣扬者不关心体验；他们关心的是 在机构里获得的感觉，无论这个机构是宗教的、政治的，还是社会的或私人的组织。 宣传者，无论是宗教的还是世俗的，都不能成为真理的代言者。
Experiencing can come only with the absence of the desire for sensation; the naming, the terming must cease. There is no thought process without verbalization; and to be caught in verbalization is to be a prisoner to the illusions of desire.
当对感觉的欲望不在时，体验才能出现； 命名、术语化必须停下。没有言语化就没有思想过程； 被困在言语中，就是掉进欲望编织出的幻境的囚徒。