I WOULD LIKE TO discuss or consider the question of self-deception, the delusions that the mind indulges in and imposes upon itself and upon others. That is a very serious matter, especially in a crisis of the kind which the world is facing. But in order to understand this whole problem of self-deception we must follow it not merely at the verbal level but intrinsically, fundamentally, deeply. We are too easily satisfied with words and counter-words; we are worldlywise; and, being worldly-wise, all that we can do is to hope that something will happen.
我想讨论或考虑自欺的问题， 头脑沉溺于错觉中，并强加给它自己和他人。 这是一个非常严重的问题，特别是在这个世界所面临的危机中。 但是为了完整的理解这个自欺问题 我们不仅要在口头上遵循它，而且必须内在的、根本的、深层地跟随它。 我们太容易满足于言语和非言语； 我们是世俗的； 而且，作为世俗的聪明，我们所能做的就是希望会发生某些事情。
We see that the explanation of war does not stop war; there are innumerable historians, theologians and religious people explaining war and how it comes into being but wars still go on, perhaps more destructive than ever. Those of us who are really earnest must go beyond the word, must seek this fundamental revolution within ourselves. That is the only remedy which can bring about a lasting, fundamental redemption of mankind.
我们看到，对战争的解释并没有阻止战争； 有无数的历史学家、神学家和宗教人士解释战争 以及它是如何形成的，但战争仍在继续，也许比以往任何时候都更具毁灭性。 我们这些真正严肃的人必须超越言语，必须在我们自己内部寻求这场根本性的革命。 这是能够给人类带来持久的、根本救赎的唯一补救办法。
Similarly, when we are discussing this kind of self-deception, I think we should guard against any superficial explanations and rejoinders; we should, if I may suggest it, not merely listen to a speaker but follow the problem as we know it in our daily life; that is we should watch ourselves in thinking and in action, watch how we affect others and how we proceed to act from ourselves.
同样，当我们讨论这种自欺时， 我认为我们应该警惕任何肤浅的解释和反驳； 我们应该这样做，如果我可以建议的话， 不仅仅是听讲话者，而是跟随我们日常生活中的这些问题； 那就是我们应该在思想和行动中观察我们自己， 观察我们如何影响他人，以及我们如何从我们自己身上采取行动。
What is the reason, the basis, for self-deception? How many of us are actually aware that we are deceiving ourselves? Before we can answer the question "What is self-deception and how does it arise?", must we not be aware that we are deceiving ourselves? Do we know that we are deceiving ourselves? What do we mean by this deception?
自欺的原因、依据是什么？ 我们中有多少人真正意识到我们在欺骗自己？ 在我们回答“什么是自欺，它如何产生？”这个问题之前， 难道我们没有意识到我们在欺骗自己吗？ 我们知道我们在欺骗自己吗？ 我们说的这种欺骗是什么意思？
I think it is very important, because the more we deceive ourselves the greater is the strength in the deception; for it gives us a certain vitality, a certain energy, a certain capacity which entails the imposing of our deception on others. So gradually we are not only imposing deception on ourselves but on others. It is an interacting process of self-deception. Are we aware of this process? We think we are capable of thinking very clearly, purposefully and directly; and are we aware that, in this process of thinking, there is self-deception?
我认为这非常重要， 因为我们越是欺骗自己，欺骗的力量就越大； 因为它给了我们一定的活力，某种能量，某种能力， 使我们的欺骗强加于他人。 因此，渐渐地，我们不仅将欺骗强加给我们自己，而且强加给他人。 这是一个自我欺骗的相互作用过程。 我们是否意识到这个过程？ 我们认为我们能够非常清晰、有目的地和直接地思考； 我们是否意识到，在这个思考过程中，存在着自欺？
Is not thought itself a process of search, a seeking of justification, of security, of self-protection, a desire to be well thought of, a desire to have position, prestige and power? Is not this desire to be, politically, or religio-sociologically, the very cause of self-deception?
难道思想本身不是 一个寻找的过程，一个寻求正当性、安全感、自我保护、 渴望深思熟虑，渴望拥有地位、声望和权力的过程吗？ 这种在政治上或宗教社会上的欲望，难道不是自我欺骗的原因吗？
The moment I want something other than the purely materialistic necessities, do I not produce, do I not bring about, a state which easily accepts? Take, for example, this: many of us are interested to know what happens after death; the older we are, the more interested we are. We want to know the truth of it. How shall we find it? Certainly not by reading nor through the different explanations.
一旦我想要纯粹的物质必需品之外的东西， 我难道没有产生出，没有带来一种易于接受的状态吗？ 举个例子：我们中的许多人都想知道死后会发生什么； 我们年龄越大，我们就越感兴趣。 我们想知道它的真相。 我们该如何找到它？当然不是通过阅读，也不是通过各种不同的解释。
How will you find it out? First, you must purge your mind completely of every factor that is in the way - every hope, every desire to continue, every desire to find out what is on that other side. Because the mind is constantly seeking security, it has the desire to continue and hopes for a means of fulfilment, for a future existence.
你怎么发现它？ 首先，你必须彻底清除你头脑中的每一个阻碍因素。 —— 每一个希望，每一个延续的欲望，每一个想要找出彼岸是什么的欲望。 因为这颗头脑在不断寻求安全感， 它渴望延续下去，并希望有一种成就的手段，一种未来的存在。
Such a mind, though it is seeking the truth of life after death, reincarnation or whatever it is, is incapable of discovering that truth, is it not? What is important is not whether reincarnation is true or not but how the mind seeks justification, through self-deception, of a fact which may or may not be. What is important is the approach to the problem, with what motivation, with what urge, with what desire you come to it. The seeker is always imposing this deception upon himself; no one can impose it upon him; he himself does it. We create deception and then we become slaves to it.
这样的头脑，虽然在寻求死后、轮回或其它之类的生命的真理， 没有能力去发现那个真理，不是吗？ 重要的不是轮回的真假， 而是头脑如何通过自我欺骗来寻求一个事实的正当性。 重要的是对这个问题的着手方式 —— 在靠近问题的时候，带有什么样的动机，什么样的冲动，什么样的欲望。 寻求者总是把这种欺骗强加给它自己； 没有人可以把它强加给他；他在自作自受。 我们制造欺骗，然后我们成为它的奴隶。
The fundamental factor of self-deception is this constant desire to be something in this world and in the world hereafter. We know the result of wanting to be something in this world; it is utter confusion, where each is competing with the other, each is destroying the other in the name of peace; you know the whole game we play with each other, which is an extraordinary form of self-deception. Similarly, we want security in the other world, a position.
自我欺骗的根本因素是 想要在现世和来世，成为某个人物的持续性欲望。 我们知道想要成为这个世界上的某种人物的结果； 它是完全的混乱， 每个人都相互竞争，每个人都打着和平的名义摧毁别人； 你知道我们互相玩的整个游戏，这是一种非同寻常的自我欺骗形式。 同样，我们想要另一个世界的安全和地位。
So we begin to deceive ourselves the moment there is this urge to be, to become or to achieve. That is a very difficult thing for the mind to be free from. That is one of the basic problems of our life. Is it possible to live in this world and be nothing? Then only is there freedom from all deception, because then only is the mind not seeking a result, the mind is not seeking a satisfactory answer, the mind is not seeking any form of justification, the mind is not seeking security in any form, in any relationship. That takes place only when the mind realizes the possibilities and subtleties of deception and therefore, with understanding, abandons every form of justification, security - which means the mind is capable, then, of being completely nothing. Is that possible?
因此，当我们有这种占据、成为或获取的冲动的那一刻，我们就开始欺骗自己。 对于头脑来说，那是一件非常困难的事情。 那是我们生命中的基本问题之一。 有没有可能活在这个世界上，而不占据任何东西？ 只有这样，才能摆脱一切欺骗， 因为只有这样，头脑才不寻求结果， 这颗头脑不去寻求一个满意的答案， 这颗头脑不去寻求任何形式的正义， 这颗头脑不在任何形式、任何关系中寻求安全感。 只有当头脑意识到欺骗的可能性和微妙之处时，才会发生这种情况。 因此，有了理解，扔下各种形式的辩护、安全 —— 这意味着头脑有能力应对，那么，完全处于什么都没有的状态。 那可能吗？
So long as we deceive ourselves in any form, there can be no love. So long as the mind is capable of creating and imposing upon itself a delusion, it obviously separates itself from collective or integrated understanding. That is one of our difficulties; we do not know how to co-operate. All that we know is that we try to work together towards an end which both of us bring into being. There can be co-operation only when you and I have no common aim created by thought. What is important to realize is that co-operation is only possible when you and I do not desire to be anything. When you and I desire to be something, then belief and all the rest of it become necessary, a self-projected Utopia is necessary. But if you and I are anonymously creating, without any self-deception, without any barriers of belief and knowledge, without a desire to be secure, then there is true co-operation.
只要我们以任何形式欺骗我们自己，就不可能有爱。 只要这颗头脑能够制造并强加给它自己一种错觉， 它显然将自己与集体或综合性的理解分离了。 那是我们的困难之一；我们不知道如何合作。 我们所知道的是，我们试图共同努力，以实现我们双方达成的目标。 只有当你和我没有用思想创造出共同的目标时，才能有合作。 重要的是要认识到，只有当你和我不想成为任何人物时， 合作才是可能的。 当你和我渴望成为某种人物时， 那么，信仰和所有其他的东西都变得必要，一个自我投射的乌托邦是必要的。 但是，如果你和我在无名地创造， 没有任何自欺，没有任何信仰和知识的障碍，没有对安全感的欲望， 那么，这就是真正的合作。
Is it possible for us to co-operate, for us to be together without an end in view? Can you and I work together without seeking a result? Surely that is true co-operation, is it not? If you and I think out, work out, plan out a result and we are working together towards that result, then what is the process involved?
我们是否有可能合作，我们是否能在一起而没有一个愿景上的目标？ 你和我能不求结果地一起工作吗？ 这当然就是真正的合作，不是吗？ 如果你和我一起思考，锻炼，计划一个结果，然后我们共同努力去实现这个结果， 那么，其中涉及到哪些过程？
Our thoughts, our intellectual minds, are of course meeting; but emotionally, the whole being may be resisting it, which brings about deception, which brings about conflict between you and me. It is an obvious and observable fact in our everyday life. You and I agree to do a certain piece of work intellectually but unconsciously, deeply, you and I are at battle with each other. I want a result to my satisfaction; I want to dominate; I want my name to be ahead of yours, though I am said to be working with you. So we both, who are creators of that plan, are really opposing each other, even though outwardly you and I agree as to the plan.
我们的思想，我们理智的头脑，当然是相遇了； 但在情感上，整个人可能会抵制它，从而带来欺骗， 这引发出你我之间的冲突。 这是我们日常生活中显而易见的、可观察到的事实。 你和我同意在理智上做某个工作 但无意识地，深深地，你和我在互相战斗。 我想要一个令我满意的结果；我想去支配； 我希望我的名字排在你前面，尽管我说我在与你一起工作。 所以我们俩，作为这个计划的创造者， 在真实地对抗彼此，尽管表面上你和我同意这个计划。
Is it not important to find out whether you and I can co-operate, commune, live together in a world where you and I are as nothing; whether we are able really and truly to co-operate not at the superficial level but fundamentally? That is one of our greatest problems, perhaps the greatest. I identify myself with an object and you identify yourself with the same object; both of us are interested in it; both of us are intending to bring it about.
找出它难道不重要吗 —— 你我是否可以合作，交流，共同生活在一个没有你我之分的世界里； 我们是否能够真正地合作，而不是在表面，而是从根本上合作？ 这是我们最大的问题之一，也许是最大的问题。 我用一个人物来认同我自己，你用同一个人物来认同你自己； 我们俩都对它感兴趣；我们俩都打算实现它。
Surely this process of thinking is very superficial, because through identification we bring about separation - which is so obvious in our everyday life. You are a Hindu and I a Catholic; we both preach brotherhood, and we are at each other's throats. Why? That is one of our problems, is it not? Unconsciously and deeply, you have your beliefs and I have mine. By talking about brotherhood, we have not solved the whole problem of beliefs but have only theoretically and intellectually agreed that this should be so; inwardly and deeply, we are against each other.
当然，这种思考是非常肤浅的， 因为通过认同，我们带来了分离 —— 这在我们的日常生活中是如此明显。 你是印度教徒，我是天主教徒；我们都宣扬兄弟情谊，我们互相扼杀。 为什么？这是我们的问题之一，不是吗？ 不知不觉地，幽暗地，你有你的信仰，我有我的信仰。 通过谈论兄弟情谊，我们并没有解决整个信仰问题 却只是在理论上和智力上同意应该如此； 而在内心和深处，我们彼此对立。
Until we dissolve those barriers which are a self-deception which give us a certain vitality, there can be no co-operation between you and me. Through identification with a group, with a particular idea, with a particular country, we can never bring about co-operation.
除非我们消除这些障碍，这些源于自我欺骗，赋予我们一定的活力的障碍， 否则，你我之间不可能合作。 通过认同一个群体，一个特定的想法，一个特定的国家， 我们永远无法实现合作。
Belief does not bring about co-operation; on the contrary, it divides. We see how one political party is against another, each believing in a certain way of dealing with economic problems, and so they are all at war with one another. They are not resolved in solving, for instance, the problem of starvation. They are concerned with the theories which are going to solve that problem. They are not actually concerned with the problem itself but with the method by which the problem will be solved. Therefore there must be contention between the two, because they are concerned with the idea and not with the problem. Similarly, religious people are against each other, though verbally they say they have all one life, one God; you know all that. Inwardly their beliefs, their opinions, their experiences are destroying them and are keeping them separate.
信仰不会带来合作；相反，它分裂。 我们看到一个政党如何反对另一个政党， 每个人都相信某种处理经济问题的方式，所以他们都在相互交战。 例如，在解决饥饿问题时，这些问题没有得到解决。 他们关心的是将要解决这个问题的理论。 他们实际上并不关心问题本身，而是解决问题的方法。 因此，两者之间必然存在争议， 因为他们关心的是想法而不是问题。 同样，宗教人士也相互反对， 虽然口头上他们说他们只有一个生命，一个上帝；你知道那一切。 他们的内在信仰，他们的观点，他们的体验正在毁灭他们，并使他们保持分裂。
Experience becomes a dividing factor in our human relationship; experience is a way of deception. If I have experienced something, I cling to it, I do not go into the whole problem of the process of experiencing but, because I have experienced, that is sufficient and I cling to it; thereby I impose, through that experience, self-deception.
体验成为我们人际关系中的分界因素；体验是一种欺骗方式。 如果我体验过某件事，我会执着于它， 我没有进入体验过程的整个问题之中，可是， 因为我体验过，那就足够了，我执着于它； 因此，我通过这种体验强化了自我欺骗。
Our difficulty is that each of us is so identified with a particular belief, with a particular form or method of bringing about happiness, economic adjustment, that our mind is captured by that and we are incapable of going deeper into the problem; therefore we desire to remain aloof individually in our particular ways, beliefs and experiences. Until we dissolve them, through understanding - not only at the superficial level, but at the deeper level also - there can be no peace in the world. That is why it is important for those who are really serious, to understand this whole problem - the desire to become, to achieve, to gain - not only at the superficial level but fundamentally and deeply; otherwise there can be no peace in the world.
我们的困难在于，我们每个人都如此认同一种特定的信仰， 以特定形式或方法带来快乐，经济上的调整， 我们的头脑被它所俘虏，我们无法更深入地研究问题； 因此，我们希望以我们特定的方式、信仰和体验保持个人的冷漠。 直到我们通过理解溶解它们 —— 不仅在表面，而且在更深层 —— 世界上就不可能有和平。 这就是为什么它是如此重要，对于那些真正严肃的人，理解这整个 —— 想要成为、实现、获得的欲望 —— 不仅在表面上，而且在根本和深刻的层面上； 否则，世界就不会有和平。
Truth is not something to be gained. Love cannot come to those who have a desire to hold on to it, or who like to become identified with it. Surely such things come when the mind does not seek, when the mind is completely quiet, no longer creating movements and beliefs upon which it can depend, or from which it derives a certain strength, which is an indication of self-deception. It is only when the mind understands this whole process of desire that it can be still. Only then is the mind not in movement to be or not to be; then only is there the possibility of a state in which there is no deception of any kind.
真理不是可以得到的。 爱不能降临到那些想要抓住它的人身上， 或者喜欢与它相认同的人身上。 当然，当头脑不寻求时，这样的事情就会到来， 当头脑完全安静，不再创造它可以依赖的运动和信仰， 或者想从中获得某种力量，这是自欺的表现。 只有当头脑理解了整个欲望的过程时，它才能静止。 只有这样，这颗头脑才不进入这种占有或不再占有的运动； 唯有如此，才可能出现一种没有任何形式的欺骗的状态。