WE SEE THAT A radical change is necessary in society, in ourselves, in our individual and group relationships; how is it to be brought about? If change is through conformity to a pattern projected by the mind, through a reasonable, well studied plan, then it is still within the field of the mind; therefore whatever the mind calculates becomes the end, the vision for which we are willing to sacrifice ourselves and others.
我们看到，彻底的改变是必要的，在这个社会中，在我们自己，在我们的个人和群体关系中； 它如何出现？ 如果改变是通过符合头脑投射的模式，通过一个合理的、经过充分研究的计划， 那么它仍然在这颗头脑的领域内； 不论头脑怎么算计，达成某个目的， 为了这个愿景而献出我们自己和他人的生命。
If you maintain that, then it follows that we as human beings are merely the creation of the mind, which implies conformity, compulsion, brutality, dictatorships, concentration camps - the whole business. When we worship the mind, all that is implied, is it not? If I realize this, if I see the futility of discipline, of control, if I see that the various forms of suppression only strengthen the `me' and the `mine', then what am I to do?
如果你坚持这一点，那么，它的后果就是：作为人类的我们只不过是这颗头脑的创造物， 这就意味着顺从、强迫、残暴、独裁、集中营 —— 整个行业。 当我们崇拜这颗头脑时，就暗含着这些东西，不是吗？ 如果我意识到这一点，如果我看到纪律、控制是徒劳的， 如果我看到各种形式的压制只会加强“我”和“我的”， 那我该怎么办？
To consider this problem fully we must go into the question of what is consciousness. I wonder if you have thought about it for yourself or have merely quoted what authorities have said about consciousness? I do not know how you have understood from your own experience, from your own study of yourself, what this consciousness implies - not only the consciousness of everyday activity and pursuits but the consciousness that is hidden, deeper, richer and much more difficult to get at. If we are to discuss this question of a fundamental change in ourselves and therefore in the world, and in this change to awaken a certain vision, an enthusiasm, a zeal, a faith, a hope, a certainty which will give us the necessary impetus for action - if we are to understand that, isn't it necessary to go into this question of consciousness?
要充分考虑这个问题，我们必须进入什么是意识。 我在想 你自己是否想过它，或者仅仅引用权威人士对意识的看法？ 我不知道从你自己的体验中，从对你自己的研究中，你是如何理解的， 这种意识意味着什么 —— 不仅是日常活动中的和追求的意识 还有隐藏的意识，更深刻，更丰富，更难抓住。 如果我们要讨论我们自己乃至世界的根本性改变的问题， 在这种改变中唤醒某种愿景，一种热忱，一种切盼，一种信仰，一种希望，一种确定性 这将为我们采取行动提供必要的动力 —— 如果我们要理解这一点，难道没有必要进入意识这个问题吗？
We can see what we mean by consciousness at the superficial level of the mind. Obviously it is the thinking process, thought. Thought is the result of memory, verbalization; it is the naming, recording and storing up of certain experiences, so as to be able to communicate; at this level there are also various inhibitions, controls, sanctions, disciplines. With all this we are quite familiar. When we go a little deeper there are all the accumulations of the race, the hidden motives, the collective and personal ambitions, prejudices, which are the result of perception, contact and desire. This total consciousness, the hidden as well as the open, is centred round the idea of the `me', the self.
我们可以在头脑的表层看到我们所说的意识是什么意思。 显然是思考的过程，思想。 思想是记忆、语言化的结果； 它是对某些体验的命名、记录和存储，以便能够交流； 在这个层面上，还有各种禁忌、控制、制裁、纪律。 对于这一切，我们非常熟悉。 当我们更深入一下 有种族的所有积累，隐藏的动机，集体和个人的野心，偏见， 也就是感知、接触和欲望的产物。 这完整的意识，无论是隐藏的还是开放的，都围绕在‘我’的身边，绕着‘自我’这个想法转圈。
When we discuss how to bring about a change we generally mean a change at the superficial level, do we not? Through determination, conclusions, beliefs, controls, inhibitions, we struggle to reach a superficial end which we want, which we crave for, and we hope to arrive at that with the help of the unconscious, of the deeper layers of the mind; therefore we think it is necessary to uncover the depths of oneself. But there is everlasting conflict between the superficial levels and the so-called deeper levels - all psychologists, all those who have pursued self-knowledge are fully aware of that.
当我们讨论如何带来改变时 我们通常是指表面的改变，不是吗？ 通过决心、结论、信念、控制、压抑， 我们努力达到我们想要的表面目的，那就我们渴望的， 我们希望在无意识的帮助下，在头脑的更深层的帮助下实现这一目标； 因此，我们认为有必要揭示自己的老底。 但是，在浅表层和所谓的更深层之间，存在着持久的冲突。 —— 所有的心理学家，所有追求自我认识的人都充分意识到这一点。
Will this inner conflict bring about a change? Is that not the most fundamental and important question in our daily life: how to bring about a radical change in ourselves? Will mere alteration at the superficial level bring it about? Will understanding the different layers of consciousness, of the `me', uncovering the past, the various personal experiences from childhood up to now, examining in myself the collective experiences of my father, my mother, my ancestors, my race, the conditioning of the particular society in which I live - will the analysis of all that bring about a change which is not merely an adjustment?
这种内心冲突会带来改变吗？ 这难道不是我们日常生命中最基本、最重要的问题吗： 如何彻底改变我们自己？ 只是表面的改变，行吗？ 将理解意识的不同层次，“我”， 揭开这种过去，从童年到现在的各种个人体验， 审视我的父亲、母亲、祖先、种族的集体经历， 我所生活的特定社会的条件局限 —— 对这一切的分析会带来一种不仅仅是调整的改变吗？
I feel, and surely you also must feel, that a fundamental change in one's life is essential - a change which is not a mere reaction, which is not the outcome of the stress and strain of environmental demands. How is one to bring about such a change? My consciousness is the sum total of human experience, plus my particular contact with the present; can that bring about a change? Will the study of my own consciousness, of my activities, will the awareness of my thoughts and feelings, stilling the mind in order to observe without condemnation, will that process bring about a change?
我觉得，当然你也必须去感觉，一个人生命的根本改变是必不可少的。 —— 一种不仅仅是反应的改变， 它不是由环境的压力和紧张而导致的结果。 如何带来这样的改变？ 我的意识是人类体验的总和，加上我现在的个别接触； 能带来一种改变吗？ 如果研究我自己的意识，我的活动， 如果意识到我的思想和感受，停下这颗头脑，以便去观察而非谴责， 那么，会带来一种改变吗？
Can there be change through belief, through identification with a projected image called the ideal? Does not all this imply a certain conflict between what I am and what I should be? Will conflict bring about fundamental change? I am in constant battle within myself and with society, am I not? There is a ceaseless conflict going on between what I am and what I want to be; will this conflict, this struggle bring about a change?
通过信仰，通过与称之为理想的投影图相认同，可以实现改变吗？ 这一切难道不意味着某种冲突 —— 我是什么和我应该是什么之间的冲突吗？ 冲突会带来根本性的改变吗？ 我在自己的内部和社会中不断战斗，我不是吗？ 我是什么和我想做什么之间有无休止的冲突； 这场冲突，这场挣扎会带来一种改变吗？
I see a change is essential; can I bring it about by examining the whole process of my consciousness, by struggling by disciplining by practising various forms of repression? I feel such a process cannot bring about a radical change. Of that one must be completely sure. And if that process cannot bring about a fundamental transformation, a deep inward revolution, then what will?
我看到，改变是必不可少的； 我可以通过检查我意识的整个过程来实现它吗？ 通过练习各种形式的镇压来通过戒律来抗争吗？ 我觉得这样的过程不可能带来根本性的变化。 对此，一个人必须完全确定。 如果这个过程不能带来根本的转变，一场深刻的内在革命，那么，会是什么？
How are you to bring about true revolution? What is the power, the creative energy that brings about that revolut1on and how is it to be released? You have tried disciplines, you have tried the pursuit of ideals and various speculative theories: that you are God, and that if you can realize that Godhood or experience the Atman, the highest, or what you will, then that very realization will bring about a fundamental change. Will it? First you postulate that there is a reality of which you are a part and build up round it various theories, speculations, beliefs, doctrines, assumptions, according to which you live; by thinking and acting according to that pattern you hope to bring about a fundamental change. Will you?
你如何实现真正的革命？ 带来革命的力量和创造力是什么，如何释放？ 你尝试过戒律，你尝试过追求理想和各种思辨理论： 你是上帝，如果你能意识到上帝或体验阿特曼，至尊，或者你想要的东西， 那么，这种真实会带来一种根本性的变化吗，会吗？ 首先，你假设有一种真实，而你是其中的一部分 并围绕它建立各种理论、推测、信仰、教义、假设，按照你的生活； 并以这种模式去思考和行动，你希望带来一种根本性的改变。 你会吗？
Suppose you assume, as most so-called religious people do, that there is in you, fundamentally, deeply, the essence of reality; and that if, through cultivating virtue, through various forms of discipline, control, suppression, denial, sacrifice, you can get into touch with that reality, then the required transformation will be brought about.
要是你假设，就像大多数所谓的宗教人士所做的那样， 在你身上，从根本上、深刻地、有真实的本质； 如果通过培养美德，通过各种形式的纪律、控制、压制、拒绝、牺牲， 你可以接触到这个真实，然后就会带来所想的转变。
Is not this assumption still part of thought? Is it not the outcome of a conditioned mind, a mind that has been brought up to think in a particular way, according to certain patterns? Having created the image, the idea, the theory, the belief, the hope, you then look to your creation to bring about this radical change.
这个假设不仍然是思想的一部分吗？ 难道这不是出自于一颗受局限的头脑， 一颗被培养成按照特定模式以特定方式思考的头脑吗？ 创造出这种形象、想法、理论、信念、希望， 然后，你期待你的创造带来这种根本性的改变。
One must first see the extraordinarily subtle activities of the `me', of the mind, one must become aware of the ideas, beliefs, speculations and put them all aside, for they are deceptions, are they not? Others may have experienced reality; but if you have not experienced it, what is the good of speculating about it or imagining that you are in essence something real, immortal, godly? That is still within the field of thought and anything that springs from thought is conditioned, is of time, of memory; therefore it is not real.
一个人必须首先看到这种异常微妙的活动，这位“我”，这颗头脑的杰作， 一个人必须意识到这些想法、信仰和猜想 并把它们都放在一边，因为它们是欺骗，它们不是吗？ 别人可能体验过真实； 但如果你没有体验过， 推测或想象你本质上是真实的、不朽的、神圣的，有什么用？ 那仍然在思想的领域内，任何从思想中冒出的东西都是受限的，属于时间的，属于记忆的； 因此它不是真实的。
If one actually realizes that - not speculatively, not imaginatively or foolishly, but actually sees the truth that any activity of the mind in its speculative search, in its philosophical groping, any assumption, any imagination or hope is only self-deception - then what is the power, the creative energy that brings about this fundamental transformation?
如果一个人真正意识到这一点 —— 不是投机，不是想象或愚弄， 而是实际地看到这个事实，即头脑在思辨性搜索中， 在哲学摸索中，任何假设、任何想象或希望中，它的任何活动都只是自欺 —— 那么带来这种根本性转变的力量和创造力是什么？
Perhaps, in coming to this point, we have used the conscious mind; we have followed the argument, we have opposed or accepted it, we have seen it clearly or dimly. To go further and experience more deeply requires a mind that is quiet and alert to find out, does it not? It is no longer pursuing ideas because, if you pursue an idea, there is the thinker following what is being said and so you immediately create duality. If you want to go further into this matter of fundamental change, is it not necessary for the active mind to be quiet?
也许，在走到这一步时，我们使用了有意识的头脑； 我们跟随这个论点，我们反对或接受它，我们清楚地或模糊地看到它。 要走得更远，更深入地体验，需要一颗安静而警觉的头脑去发现，不是吗？ 它不再追求想法，因为， 如果你追求一个想法，就会有思想者跟随，说话，因此你立即创造出二元性。 如果你想进一步探讨这个根本性改变的问题， 这颗活跃的头脑没有必要安静吗？
Surely it is only when the mind is quiet that it can understand the enormous difficulty, the complex implications of the thinker and the thought as two separate processes, the experiencer and the experienced, the observer and the observed. Revolution, this psychological, creative revolution in which the `me' is not, comes only when the thinker and the thought are one, when there is no duality such as the thinker controlling thought; and I suggest it is this experience alone that releases the creative energy which in turn brings about a fundamental revolution, the breaking up of the psychological `me'.
当然，只有当头脑安静时， 它才能理解这巨大的困难， 这种思想家和思想，体验者和被体验者， 观察者和被观察者作为两个分离过程的复杂含义。 革命，这种心理上的、创造性的革命，其中“我”不存在， 只有当思想家和思想合而为一时， 当没有思想者控制思想等二元性行为时； 我认为只有这种体验才能释放创造力 这反过来又带来了一场根本性的革命，心理上的“我”的瓦解。
We know the way of power - power through domination, power through discipline, power through compulsion. Through political power we hope to change fundamentally; but such power only breeds further darkness, disintegration evil, the strengthening of the `me'. We are familiar with the various forms of acquisition, both individually and as groups, but we have never tried the way of love, and we don't even know what it means. Love is not possible so long as there is the thinker, the centre of the `me'. Realizing all this, what is one to do?
我们知道权力的方式 —— 通过统治获得权力，通过纪律获得权力，通过压迫获得权力。 我们希望通过政治权力从根本上改变； 但这种权力只会滋生进一步的黑暗，瓦解邪恶，加强“我”。 我们熟悉各种形式的打猎，无论是个人还是团体， 但我们从未尝试过爱的方式，我们甚至不知道它意味着什么。 只要有思想者，“我”的中心，爱就是不可能的。 意识到这一切，一个人该怎么办？
Surely the only thing which can bring about a fundamental change, a creative, psychological release, is everyday watchfulness, being aware from moment to moment of our motives, the conscious as well as the unconscious. When we realize that disciplines, beliefs, ideals only strengthen the `me' and are therefore utterly futile - when we are aware of that from day to day, see the truth of it, do we not to the central point when the thinker is constantly separating himself from his thought, from his observations, from his experiences?
当然，唯一能带来根本性变化的东西，创造性的心理释放， 是每天的观察，时刻意识到我们的动机，有意识和无意识的。 当我们意识到纪律、信仰、理想 只会加强“我”，因此完全是徒劳的 —— 当我们每天意识到这一点时，看到它的真理， 当思想家不断地将自己与他的思想、他的观察、与他的体验分开时， 我们不正是这个中心点吗？
So long as the thinker exists apart from his thought, which he is trying to dominate, there can be no fundamental transformation. So long as the `me' is the observer, the one who gathers experience, strengthens himself through experience, there can be no radical change, no creative release. That creative release comes only when the thinker is the thought - but the gap cannot be bridged by any effort.
只要思想家存在于他试图支配的思想之外， 就不可能有根本性的转变。 只要“我”是观察者，是收集体验的人，通过体验增强自己， 不可能有根本性的改变，就没有创造性的释放。 只有当思想家是思想时，这种创造性的释放才会到来 —— 但这种差距是无法通过任何努力来弥合的。
When the mind realizes that any speculation any verbalization, any form of thought only gives strength to the `me', when it sees that as long as the thinker exists apart from thought there must be limitation, the conflict of duality - when the mind realizes that, then it is watchful, everlastingly aware of how it is separating itself from experience, asserting itself, seeking power. In that awareness, if the mind pursues it ever more deeply and extensively without seeking an end, a goal, there comes a state in which the thinker and the thought are one. In that state there is no effort, there is no becoming, there is no desire to change; in that state the `me' is not, for there is a transformation which is not of the mind.
当头脑意识到任何投机、任何言语化、任何形式的思想都只能给予「我」力量时， 当它看到只要思想者存在于思想之外 必定有限制，二元性的冲突 —— 当头脑意识到这一点时，它就会警觉，持续地意识到 它如何从体验中分离，如果自作主张，寻求权力。 在这种意识中，如果这颗头脑更深入、更广泛地追踪它，而不带有寻求的目的、目标， 来到一种状态，思想家和思想是一体的。 在那种状态下，没有努力，没有成为，没有去改变的欲望； 在那种状态下，“我”没了，因为有一种不属于头脑的转变。
It is only when the mind is empty that there is a possibility of creation; but I do not mean this superficial emptiness which most of us have. Most of us are superficially empty, and it shows itself through the desire for distraction. We want to be amused, so we turn to books, to the radio, we run to lectures, to authorities; the mind is everlastingly filling itself. I am not talking of that emptiness which is thoughtlessness. On the contrary, I am talking of the emptiness which comes through extraordinary thoughtfulness, when the mind sees its own power of creating illusion and goes beyond.
只有当头脑虚无时，才有创造的可能； 但我指的不是我们大多数人都有的这种肤浅的空虚。 我们大多数人表面上都是空虚的，它通过走神的欲望而表现出来。 我们想被逗乐，所以我们转向书籍，转向广播，我们跑去听讲座，找领导； 头脑永远在填塞它自己。 我不是在谈论那种无思想的虚无。 相反，我说的是通过非凡的深思熟虑而产生的虚无， 当这颗头脑看到它自己创造幻觉的力量并走出时。
Creative emptiness is not possible so long as there is the thinker who is waiting, watching, observing in order to gather experience, in order to strengthen himself. Can the mind ever be empty of all symbols, of all words with their sensations, so that there is no experiencer who is accumulating? Is it possible for the mind to put aside completely all the reasonings, the experiences, the impositions, authorities, so that it is in a state of emptiness?
创造性的虚无是不可能的 只要有思想者在等待、观看、观察，以积累体验，强化自己。 头脑能清空所有的符号，所有的文字及其感觉吗？ 这样就没有了捡垃圾的体验者了？ 头脑是否有可能完全抛开所有的推理、体验、强迫、权威， 以至于处于虚无的状态？
You will not be able to answer this question, naturally; it is an impossible question for you to answer, because you do not know, you have never tried. But, if I may suggest, listen to it, let the question be put to you, let the seed be sown; and it will bear fruit if you really listen to it, if you do not resist it.
您将无法回答这个问题，自然地； 它是一个你不可能回答的问题，因为你不知道，你从来没有尝试过。 但是，如果我可以建议，听，拿这个问题问你，让种子播下； 如果你真的在听它，如果你不抗拒它，它就会结果。
It is only the new that can transform, not the old. If you pursue the pattern of the old, any change is a modified continuity of the old; there is nothing new in that, there is nothing creative. The creative can come into being only when the mind itself is new; and the mind can renew itself only when it is capable of seeing all its own activities, not only at the superficial level, but deep down.
只有新才能转变，而不是旧。 如果你追求旧模式，任何改变都是旧模式修改之后的延续； 那里没有什么新鲜的，没有什么创造性。 只有当头脑本身就是新，创造才能产生； 头脑可以自我更新 只有当它能够看到自己的所有活动时，不仅在表层，而且在深处。
When the mind sees its own activities, is aware of its own desires, demands, urges, pursuits, the creation of its own authorities, fears; when it sees in itself the resistance created by discipline, by control, and the hope which projects beliefs, ideals - when the mind sees through, is aware of this whole process, can it put aside all these things and be new, creatively empty? You will find out whether it can or cannot only if you experiment without having an opinion about it, without wanting to experience that creative state.
当头脑看到它自己的活动时， 意识到自己的欲望，要求，冲动，追求，建立自己的权威，恐惧； 当它看到它自己，以纪律、控制而创造的抵抗，用信仰、理想投射出的希望 —— 当头脑看透，意识到这整个过程， 它能把所有这些东西放在一边旁，处于新的、创造性的虚无吗？ 你会发现它行或不行 只有当你在没有一个观念，不想去体验那种创造性状态的情况下进行实验时。
If you want to experience it, you will; but what you experience is not creative emptiness, it is only a projection of desire. If you desire to experience the new, you are merely indulging in illusion; but if you begin to observe, to be aware of your own activities from day to day, from moment to moment, watching the whole process of yourself as in a mirror, then, as you go deeper and deeper, you will come to the ultimate question of this emptiness in which alone there can be the new.
如果你想体验它，你会； 但你体验到的不是创造性的虚无，它只是欲望的投射。 如果你渴望体验这种新事物，你只是沉迷于幻觉； 但是如果你开始观察，意识到你日复一日、每时每刻的活动， 像照镜子一样观察你自己的整个全貌，那么，随着你越来越深入， 你将来到这个虚无的终极问题，在这虚无中，只有在这儿，才有新的。
Truth, God or what you will, is not something to be experienced, for the experiencer is the result of time, the result of memory, of the past, and so long as there is the experiencer there cannot be reality. There is reality only when the mind is completely free from the analyser, from the experiencer and the experienced. Then you will find the answer, then you will see that the change comes without your asking, that the state of creative emptiness is not a thing to be cultivated - it is there, it comes darkly, without any invitation; only in that state is there a possibility of renewal, newness, revolution.
真理，上帝或你想要的，不是可以体验的东西， 因为体验者是时间的结果，记忆的结果，过去的结果， 只要有体验者，就不可能实现。 只有当头脑完全脱离分析者、体验者和体验时，才有现实。 然后你会找到答案，你会看到这种改变到来，没有你的请求， 那种创造性的虚无，不是要培养的东西 —— 它在那里，它从幽玄中来，没有任何邀请； 只有那种状态中，才有可能更生、崭新、革命。