"THE MOUNTAINS HAVE made me silent," she said. "I went to the Engadine and its beauty made me utterly silent; I was speechless at the wonder of it all. It was a tremendous experience. I wish I could hold that silence, that living, vibrant, moving silence. When you talk of silence, I suppose you mean this extraordinary experience I have had. I really would like to know if you are referring to the same quality of silence as I experienced. The effect of this silence lasted for a considerable period, and now I go back to it, I try to recapture and live in it."
“群山让我安静了，”她说。 “我去了恩嘎丁，它的美丽使我完全安宁；它的一切奇观让我无以言说。 它是一次了不起的体验。我希望我能保持那种安静，那种活生生的、充满活力的、动人的寂静。 当你谈到寂静时，我想你指的是我所拥有的这种非凡的体验。 我真的很想知道， 你所指的是否与我所经历的寂静有相同的品质。 这种寂静的效果持续了相当长的一段时间， 现在我出来了，我试图重新捕捉，活在其中。”
You are made silent by the Engadine, another by a beautiful human form, and another by a Master, by a book, or by drink. Through outward stimulation one is reduced to a sensation which one calls silence and which is extremely pleasurable. The effect of beauty and grandeur is to drive away one's daily problems and conflicts, which is a release. Through outward stimulation, the mind is made temporarily quiet; it is perhaps a new experience, a new delight, and the mind goes back to it as a remembrance when it is no longer experiencing it. To remain in the mountains is probably not possible, as one has to be back for business; but it is possible to seek that state of quietness through some other form of stimulation, through drink, through a person, or through an idea, which is what most of us do. These various forms of stimulation are the means through which the mind is made still; so the means become significant, important, and we become attached to them. Because the means give us the pleasure of silence, they become dominant in our lives; they are our vested interest, a psychological necessity which we defend and for which, if necessary, we destroy each other. The means take the place of experience, which is now only a memory.
你被恩嘎丁弄得寂静， 另一个被一个美丽的人体，另一个被一个大师、一本书、或一杯饮料。 通过外在的刺激，一个人被简化为一种感觉， 人称之为寂静，这是非常愉快的。 美丽和宏伟的效果，驱逐了一个人的日常问题和冲突， 是一种释放。 通过外在的刺激，头脑暂时安静下来； 它也许是一种新的体验，一种新的喜悦， 当它不再体验它时，头脑会回想它，把它作为一种回忆。 留在山中也许是不可能的，因为一个人必须回来做生意。 但是，通过其他形式的刺激，通过喝酒，通过某个人， 或者通过一个想法来寻求这种安静状态是可能的， 这就是我们大多数人所做的。 这些不同形式的刺激，是使头脑安静的手段； 因此，手段变得有意义、很重要，我们就依仗它们。 因为这些手段给了我们寂静的乐趣， 所以它们在我们的生活中占据了主导地位。 它们是我们的既得利益，是一种心理上的必需，我们捍卫它， 必要时，我们为此而互相毁灭。 手段取代了体验，而现在说的体验，只不过是一个回忆。
Stimulations may vary, each having a significance according to the conditioning of the person. But there is a similarity in all stimulations: the desire to escape from what is, from our daily routine, from a relationship that is no longer alive, and from knowledge which is always becoming stale. You choose one kind of escape, I another, and my particular brand is always assumed to be more worth while than yours; but all escape, whether in the form of an ideal, the cinema, or the church, is harmful, leading to illusion and mischief. Psychological escapes are more harmful than the obvious ones, being more subtle and complex and therefore more difficult to discover. The silence that is brought about through stimulation, the silence that is made up through disciplines, control, resistances, positive or negative, is a result, an effect and so not creative; it is dead.
刺激可能有所不同， 每一种刺激，根据人的情况而产生意义。 但是，在所有的刺激中，都有一个相似之处： 渴望逃离现实，逃离我们的日常生活， 逃离不再活跃的一种关系， 逃离总是变得陈旧的知识。 你选择一种逃避，我选择另一种， 我的特定的品牌，总是比你的更有价值； 但所有的逃避，无论是以理想、电影的形式，还是通过教堂， 都是有害的，导致幻觉和灾难。 心理层面上的逃避， 比明显的逃避更有害、更微妙、更复杂， 因此，更难发现。 通过刺激带来的寂静， 通过纪律、控制、抵抗，不论是主动或被动的，而构成的寂静， 是一种结果，一种效果，因此不是创造性的； 它是僵死的。
There is a silence which is not a reaction, a result; a silence which is not the outcome of stimulation, of sensation; a silence which is not put together, not a conclusion. It comes into being when the process of thought is understood. Thought is the response of memory, of determined conclusions, conscious or unconscious; this memory dictates action according to pleasure and pain. So ideas control action, and hence there is conflict between action and idea. This conflict is always with us, and as it intensifies there is an urge to be free from it; but until this conflict is understood and resolved, any attempt to be free from it is an escape. As long as action is approximating to an idea, conflict is inevitable. Only when action is free from idea does conflict cease.
有一种寂静，它不是一种反应，一种结果； 一种寂静，它不是刺激，不属于感觉； 一种寂静，不是堆叠在一起的，不是一个结论。 当思想过程被理解，它就产生了。 思想是记忆的回响，是有意或无意的确切性的结论； 这种记忆，根据快乐和痛苦，来抉择所采取的行动。 因此，思想控制着行动，因此行动和思想之间存在冲突。 这种冲突总与我们相伴，随着冲突的加剧，人有一种摆脱这种冲突的冲动。 但在这场冲突得到理解和解决之前，任何试图摆脱冲突的尝试都是一种逃避。 只要行动被想法缠缚，冲突是不可避免的。 只有当行动摆脱了思想，冲突才会停止。
"But how can action ever be free from idea? Surely there can be no action without there being ideation first. Action follows idea, and I cannot possibly imagine any action which is not the result of idea."
“但是，行动怎么能脱离思想呢？ 当然，如果没有提前的构思，就不可能有行动。 行动紧随想法，我无法想象任何不是出自想法的行动。”
Idea is the outcome of memory; idea is the verbalization of memory; idea is an inadequate reaction to challenge, to life. Adequate response to life is action, not ideation. We respond ideationally in order to safeguard ourselves against action. Ideas limit action. There is safety in the field of ideas, but not in action; so action is made subservient to idea. Idea is the self-protective pattern for action. In intense crisis there is direct action, freed from idea. It is against this spontaneous action that the mind has disciplined itself; and as with most of us the mind is dominant, ideas act as a brake on action and hence there is friction between action and ideation.
想法是记忆的结果； 想法是记忆的言语化；想法是对挑战，对生命的不充分回应。 对生活的充分回应是行动，而不是构思。 我们深思熟虑地做出回应，以保护我们，抗拒行动。 想法限制了行动。 在想法的领域内，有安全，但在行动中没有安全； 所以行动服从于想法。想法是为行动而设计的自我保护规则。 在激烈的危机中，有直接的行动，摆脱了思想。 正是为了抗拒这种自发的行为，头脑已经训练了它自己。 和我们大多数人一样，头脑是占主导地位的， 想法是行动的刹车器，因此行动和想法之间存在着摩擦。
"I find my mind wandering off to that happy experience of the Engadine. Is it an escape to relive that experience in memory?,"
“我发现我的头脑飘到了恩嘎丁的快乐体验上。 在记忆中重温那段经历是一种逃避吗？”
Obviously. The actual is your life in the present: this crowded street, your business, your immediate relationships. If these were pleasing and gratifying, the Engadine would fade away; but as the actual is confusing and painful, you turn to an experience which is over and dead. You may remember that experience, but it is finished; you give it life only through memory. It is like pumping life into a dead thing. The present being dull, shallow, we turn to the past or look to a self-projected future. To escape from the present inevitably leads to illusion. To see the present as it actually is, without condemnation or justification, is to understand what is, and then there is action which brings about a transformation in what is.
这明显就是，真实即是你现在的生活： 这条拥挤的街道、你的生意、与你直接相联的关系。 如果这些是令人愉悦和令人满意的，恩嘎丁就会消失； 但是，由于实际情况令人困惑和痛苦，你转向一种已经结束和死亡的体验。 你可能还记得那次经历，但它已经完结了；你只有通过回忆才能赋予它生命。 这就像把生命注入一个死物里。 现在是沉闷的、肤浅的，我们转向过去或展望一个自我预想的未来。 逃避现实，不可避免地会导致幻觉。 看到现在的真实情况，不去谴责或辩解， 即是理解现在的真实， 那么，就出现了行动，从而带来对现实的转变。