What we have been concerned with all through this book is the bringing about in ourselves, and therefore in our lives, of a total revolution that has nothing whatsoever to do with the structure of society as it is. Society as it is, is a horrifying thing with its endless wars of aggression, whether that aggression be defensive or offensive. What we need is something totally new - a revolution, a mutation, in the psyche itself. The old brain cannot possibly solve the human problem of relationship. The old brain is Asiatic, European, American or African, so what we are asking ourselves is whether it is possible to bring about a mutation in the brain cells themselves?
我们全书一直在关注的问题是，给我们的内在，因而也给我们的生活，带来完全的变革，这种变革与当今的社会机构完全没有半点关系。当今的社会，是可怕的，充斥着无尽的战争、侵略，不管这种侵略是防守性的还是进攻性的。我们需要的是一些全新的东西 －－ 一种灵魂本身的，变革、转变。旧的大脑不可能解决人类关系的问题。旧的大脑是亚洲人的、欧洲人的、美洲人的或非洲人的大脑，故我们在问自己的是，是否可能带来脑细胞本身的转变？
Let us ask ourselves again, now that we have come to understand ourselves better, is it possible for a human being living an ordinary everyday life in this brutal, violent, ruthless world - a world which is becoming more and more efficient and therefore more and more ruthless - is it possible for him to bring about a revolution not only in his outward relationships but in the whole field of his thinking, feeling, acting and reacting.
让我们再次问自己，既然我们已经对我们自己有了更好的理解，对人类来说，对我们这些每天在野蛮、暴力、残忍的世界中过着平凡生活的人来说，是否可能不仅仅在他的外在关系中，还在他的思考、感受、行动和反应的全部领域带来变革？
Every day we see or read of appalling things happening in the world as the result of violence in man. You may say, I can't do anything about it', or, How can I influence the world?' I think you can tremendously influence the world if in yourself you are not violent, if you lead actually every day a peaceful life - a life which is not competitive, ambitious, envious - a life which does not create enmity. Small fires can become a blaze. We have reduced the world to its present state of chaos by our self-centred activity, by our prejudices, our hatreds, our nationalism, and when we say we cannot do anything about it, we are accepting disorder in ourselves as inevitable. We have splintered the world into fragments and if we ourselves are broken, fragmented, our relationship with the world will also be broken. But if, when we act, we act totally, then our relationship with the world undergoes a tremendous revolution.
每天我们看到也读到世界上由于人内在的暴力导致的可怕事件。你可能说，“我什么也做不了”，或者，“我怎样才能影响世界？”我认为，如果你的内在不是暴力的话，如果你每天实际上过着和平的生活 －－ 一种没有竞争、野心、羡慕的生活 －－ 不创造敌意的生活的话，你能够对世界有惊人的影响。星星之火可以燎原。我们自我中心的活动、我们的偏见、我们的民族主义，以及当我们说出我们什么也做不了的时候我们事实上已经接受了我们内在的无序是不可避免的，我们通过这些使得世界落魄成现在的混乱状态。我们已经将世界分裂成碎片，而若我们自身是破碎的、碎片化的，我们同世界的关系也同样会是破碎的。但是如果，当我们行动起来，我们完整地行动，那么我们同世界的关系就会经历巨大的变革。
After all, any movement which is worth while, any action which has any deep significance, must begin with each one of us. I must change first; I must see what is the nature and structure of my relationship with the world - and in the very seeing is the doing; therefore I, as a human being living in the world, bring about a different quality, and that quality, it seems to me, is the quality of the religious mind.
毕竟，任何有价值的活动，任何具有些深刻意义的行动，都必须从我们每个人开始。我必须首先改变；我必须看到我同世界的关系的本质和结构 －－ 而正是在这种看到中，就有行动；因而，我，作为一个生活在世界上的人类，带来一种不同的品质，而这种品质，对我而言，似乎就是宗教心智。
The religious mind is something entirely different from the mind that believes in religion. You cannot be religious and yet be a Hindu, a Muslim, a Christian, a Buddhist. A religious mind does not seek at all, it cannot experiment with truth. Truth is not something dictated by your pleasure or pain, or by your conditioning as a Hindu or whatever religion you belong to. The religious mind is a state of mind in which there is no fear and therefore no belief whatsoever but only what is - what actually is.
宗教心智是一种完全不同于相信宗教的心智的东西。你不能是宗教的，而同时又是印度教徒、穆斯林、基督徒或佛教徒。宗教心智完全不去寻求，它不能去试验真理。真理不是被你的快乐或痛苦，或者通过你作为印度教徒，或任何你所属的宗教，的受限，所决定的东西。宗教心智是一种心灵状态，在这种状态中，没有恐惧因而没有任何信仰，只有当下(what is) －－ 事实本身。
In the religious mind there is that state of silence we have already examined which is not produced by thought but is the outcome of awareness, which is meditation when the meditator is entirely absent. In that silence there is a state of energy in which there is no conflict. Energy is action and movement. All action is movement and all action is energy. All desire is energy. All feeling is energy. All thought is energy. All living is energy. All life is energy. If that energy is allowed to flow without any contradiction, without any friction, without any conflict, then that energy is boundless, endless. When there is no friction there are no frontiers to energy. It is friction which gives energy limitations. So, having once seen this, why is it that the human being always brings friction into energy? Why does he create friction in this movement which we call life? Is pure energy, energy without limitation, just an idea to him? Does it have no reality?
在宗教心智中，有寂静的状态，我们已经审视过，这种状态不是由思想产生，而是觉知的产物，是没有冥想者的冥想。能量是行动(action)和活动(movement)。所有的行动都是活动，所有的行动都是能量。所有的欲望都是能量。所有的感受都是能量。所有的思想都是能量。所有的生活都是能量。全部人生都是能量。如果那种能量被允许没有任何矛盾地、没有任何摩擦第、没有任何冲突地流动，那么那种能量就是没有边界、没有尽头的。当没有摩擦的时候，就没有能量的边界。正是摩擦给了能量以限制。故，你是否曾经看到，人类为什么总是将摩擦带入能量中？为什么他在我们叫做人生的这个运动中创造了摩擦？纯粹的能量、没有限制的能量，对他而言只是一种想法吗？这种能量没有任何的真实性吗？
We need energy not only to bring about a total revolution in ourselves but also in order to investigate, to look, to act. And as long as there is friction of any kind in any of our relationships, whether between husband and wife, between man and man, between one community and another or one country and another or one ideology and another - if there is any inward friction or any outward conflict in any form, however subtle it may be - there is a waste of energy.
我们不仅需要能量来带来我们内在的完全的变革，还需要能量来探究、看、行动。而只要在我们的任何的关系中，有任何一种摩擦，不管是夫妻间的摩擦，人与人之间的摩擦，社群和社群之间的摩擦，国家与国家之间的摩擦，还是意识形态与意识形态之间的摩擦， －－ 如果没有任何形式的内在和外在的摩擦，不管这种摩擦有多细微 －－ 就是在浪费能量。
As long as there is a time interval between the observer and the observed it creates friction and therefore there is a waste of energy. That energy is gathered to its highest point when the observer is the observed, in which there is no time interval at all. Then there will be energy without motive and it will find its own channel of action because then the `I' does not exist.
只要在观者和被观之物之间存在时间间隔，就会创造摩擦，因而就存在能量的浪费。而当观者即被观之物时，这种能量被聚集到了它的最高点，在这种情况下完全没有时间间隔。那么会存在没有动机的能量，而这种能量会发现它自己的行动渠道，因为“我”不存在。
We need a tremendous amount of energy to understand the confusion in which we live, and the feeling, `I must understand', brings about the vitality to find out. But finding out, searching, implies time, and, as we have seen, gradually to uncondition the mind is not the way. Time is not the way. Whether we are old or young it is now that the whole process of life can be brought into a different dimension. Seeking the opposite of what we are is not the way either, nor is the artificial discipline imposed by a system, a teacher, a philosopher or priest - all that is so very childish. When we realize this, we ask ourselves is it possible to break through this heavy conditioning of centuries immediately and not enter into another conditioning - to be free, so that the mind can be altogether new, sensitive, alive, aware, intense, capable? That is our problem. There is no other problem because when the mind is made new it can tackle any problem. That is the only question we have to ask ourselves.
我们需要巨大的能量来理解我们生活和感受中困惑，“我必须理解”(这种想法)，带来了要去发现、弄明白的生命力。但是发现、搜寻，意味着时间，而，就像我们已经看到的，逐渐地对心智卸下限制不是办法。时间也不是。不管我们年老还是年轻，整个的生命进程只有在当下才能被带入一个不同的维度。寻求我们真实所是的对立面也不是办法，人为地通过体系、教室、哲学家或牧师，来强加纪律，也不是办法 －－ 所有这些都非常地有值。当我们意识到这一点，我们问自己，是否可能立即突破这多少世纪以来的沉重的限制，并且不会进入另一种限制中 －－ 得以解脱，使得心智崭新、敏感、鲜活、觉知、能动？这就是我们的问题。没有其他的问题了，因为全新的心智能够处理任何问题。这就是我们要问我们自己的唯一一个问题。
But we do not ask. We want to be told. One of the most curious things in the structure of our psyche is that we all want to be told because we are the result of the propaganda of ten thousand years. We want to have our thinking confirmed and corroborated by another, whereas to ask a question is to ask it of yourself. What I say has very little value. You will forget it the moment you shut this book, or you will remember and repeat certain phrases, or you will compare what you have read here with some other book - but you will not face your own life. And that is all that matters - your life, yourself, your pettiness, your shallowness, your brutality, your violence, your greed, your ambition, your daily agony and endless sorrow - that is what you have to understand and nobody on earth or in heaven is going to save you from it but yourself.
但是我们没有问。我们想要被告知。我们心理结构中的最奇怪的事情之一就是，我们都想要被告知，因为我们是数万年以来的宣传的产物。我们想要让我们的思想被认为正确，被别人证实，相对比，问问题则是问你自己。我说什么几乎没有价值。在你合上这本书的时候你就会忘掉它，或者你会记住和重复某些语句，或者你会拿你在这里所读过的和另外一本书进行比较 －－ 但是你不会面对你自己的生活。而那才是真正重要的 －－ 你的生活、你自己、你的琐碎、你的肤浅、你的野蛮、你的暴力、你的贪婪、你的野心、你的每日痛苦和无尽的悲伤 －－ 那才是你不得不去理解的，而地球上和天堂里的任何人都不可能拯救你，除了你自己。
Seeing everything that goes on in your daily life, your daily activities - when you pick up a pen, when you talk, when you go out for a drive or when you are walking alone in the woods - can you with one breath, with one look, know yourself very simply as you are? When you know yourself as you are, then you understand the whole structure of man's endeavour, his deceptions, his hypocrisies, his search. To do this you must be tremendously honest with yourself throughout your being. When you act according to your principles you are being dishonest because when you act according to what you think you ought to be you are not what you are. it is a brutal thing to have ideals. If you have any ideals, beliefs or principles you cannot possibly look at yourself directly. So can you be completely negative, completely quiet, neither thinking nor afraid, and yet be extraordinarily, passionately alive?
看到你的日常生活中进行的每件事情，你的每日活动 －－ 当你拿起一支笔，当你说话，当你开车或者当你在树林中行走 －－ 你能否吸一口气、看一眼自己，了解自己当下真实所是的样子？当你了解自己的当下所是，那么你就理解了人的努力的整个结构，他的欺骗、伪善和寻求。要这么做你必须对自己的整个存在完全诚实。当你根据你的原则去做的时候，你就不是诚实的，因为当你根据你认为的你应该成为什么样子而去做的时候，你就不是你的当下所是。心怀理想是一件野蛮的事情。如果你有理想、新年或原则，你就不可能直接地看你自己。故你能否完全地否定，完全地安静既不思考也不害怕，而是非常地、充满热情地活泼？
That state of mind which is no longer capable of striving is the true religious mind, and in that state of mind you may come upon this thing called truth or reality or bliss or God or beauty or love. This thing cannot be invited. please understand that very simple fact. It cannot be invited, it cannot be sought after, because the mind is too silly, too small, your emotions are too shoddy, your way of life too confused for that enormity, that immense something, to be invited into your little house, your little corner of living which has been trampled and spat upon. You cannot invite it. To invite it you must know it and you cannot know it. It doesn't matter who says it, the moment he says, `I know', he does not know. The moment you say you have found it you have not found it. If you say you have experienced it, you have never experienced it. They are all ways of exploiting another man - your friend or your enemy.
这种不再抗争的心智状态，就是真正的宗教心智，在这种心智状态中，你可能会偶遇这种被叫做真理、实相、极乐、上帝、美或者爱的东西。这种东西不能被主动请来。请理解这个非常简单的事实。它不能被请来，不能被寻求，因为对于这种巨大无边的东西，你的心智过于愚蠢、过于渺小、你的情绪过于伪劣，你的生活方式过于困惑，以至于你不能将它邀请到你的狭小的屋内，你的渺小的、被践踏和侮辱的生活角落内。你不能邀请它。要邀请它你必须了解它而你不能了解它。不管是谁，只要他一旦说出，“我了解”，他就没有了解。一旦你说你发现了它，你就没有发现它。如果你说你已然经历了它，你就从未经历它。这些都是剥削他人 －－ 你的朋友或敌人 －－ 的方式。
One asks oneself then whether it is possible to come upon this thing without inviting, without waiting, without seeking or exploring - just for it to happen like a cool breeze that comes in when you leave the window open? You cannot invite the wind but you must leave the window open, which doesn't mean that you are in a state of waiting; that is another form of deception. It doesn't mean you must open yourself to receive; that is another kind of thought.
然后，人问自己，是否可能不邀请、不等待、不寻求、不探求就偶遇这种东西呢？就像你开着窗户突有一阵凉风袭来一样发生？你不能邀请风进来，但是你必须开着窗户，这不意味着你处于等待的状态；那是另一种形式的欺骗。这不意味着你必须打开自己去接收；那是另一种思想。
Haven't you ever asked yourself why it is that human beings lack this thing? They beget children, they have sex, tenderness, a quality of sharing something together in companionship, in friendship, in fellowship, but this thing - why is it they haven't got it? Haven't you ever wondered lazily on occasion when you are walking by yourself in a filthy street or sitting in a bus or are on holiday by the seaside or walking in a wood with a lot of birds, trees, streams and wild animals - hasn't it ever come upon you to ask why it is that man, who has lived for millions and millions of years, has not got this thing, this extraordinary unfading flower? Why is it that you, as a human being, who are so capable, so clever, so cunning, so competitive, who have such marvellous technology, who go to the skies and under the earth and beneath the sea, and invent extraordinary electronic brains - why is it that you haven't got this one thing which matters? I don't know whether you have ever seriously faced this issue of why your heart is empty.
难道你从未问过自己，为什么人类缺少这种东西？他们生儿育女，他们拥有性爱、柔情，他们有有在伴侣关系、友谊关系、团体关系中分享的品质，但是这种东西 －－ 他们为什么至今没有获得？难道你从未偶然懒洋洋地独自游荡在肮脏的街道上或者坐在公交车上或者在海边度假或者在树林中、鸟儿间、溪流间、野生动物间散步 －－ 它从未偶然找到你，问你为什么那个人，那个生活了百万百万年的人，仍然没有获得这种东西，这种非同寻常的永不凋零的花朵？为什么，你，作为人类的一员，如此能干、如此聪明、如此狡黠、如此有竞争力，有如此多非凡的科技，上天入地下海无所不能，也发明了非凡的电子大脑 －－ 为什么，你还没有获得这种，仅此一件，真正重要的东西？我不知道，你是否曾经真正严肃地面对，你的心灵为什么是空虚的，这个问题。
What would your answer be if you put the question to yourself - your direct answer without any equivocation or cunningness? Your answer would be in accordance with your intensity in asking the question and the urgency of it. But you are neither intense nor urgent, and that is because you haven't got energy, energy being passion - and you cannot find any truth without passion - passion with a fury behind it, passion in which there is no hidden want. Passion is a rather frightening thing because if you have passion you don't know where it will take you.
如果你面对这个问题，你的答案会是什么呢？ －－ 你的直接答案，没有任何的含糊其辞或狡辩？你的答案会与你问这个问题时的紧张和急迫程度相一致。但是你既不紧张也不急迫，那是因为你还没有能量，变得充满热情的能量 －－ 而没有热情 －－ 蕴含暴怒的热情、不隐藏需求于其中的热情 －－ 你不可能发现任何真理。热情是一种相当令人恐惧的东西，因为如果你有热情，你将不知道它会带你到哪里去。
So is fear perhaps the reason why you have not got the energy of that passion to find out for yourself why this quality of love is missing in you, why there is not this flame in your heart? If you have examined your own mind and heart very closely, you will know why you haven't got it. If you are passionate in your discovery to find why you haven't got it, you will know it is there. Through complete negation alone, which is the highest form of passion, that thing which is love, comes into being. Like humility you cannot cultivate love. Humility comes into being when there is a total ending of conceit - then you will never know what it is to be humble. A man who knows what it is to have humility is a vain man. In the same way when you give your mind and your heart, your nerves, your eyes, your whole being to find out the way of life, to see what actually is and go beyond it, and deny completely, totally, the life you live now - in that very denial of the ugly, the brutal, the other comes into being. And you will never know it either. A man who knows that he is silent, who knows that he loves, does not know what love is or what silence is.
故，是否可能恐惧就是其中的原因呢，因为恐惧所以你还没有获得这种热情的能量，使你自己去发现你的内在没有爱的品质，因为恐惧所以你的心中没有这种火焰？如果你非常地靠近去检视你自己的头脑和内心，你会知道你还没有获得那种东西。如果你在探究你为什么还没有获得它的时候，满怀激情，你就会知道它在那里。唯有通过完全的否定，即最高形式的热情，那种叫做爱的东西，才会出现。就像谦虚一样，你不能培养爱。谦虚只有在欺骗完全结束的时候才出现 －－ 那么你永不会知道要变得谦虚是什么样子。一个知道如何变得谦虚的人，是自负的人。同样的，当你付出你的全副头脑、你的神经、你的眼、你的全部存在来发现（自己）生活的方式，去看清事实上是什么样子，并且超越它，并且完全地否定，彻底地，否定你现在的生活方式 －－ 正是在这种对于丑陋、野蛮的否定中，另一种生活方式就出现了。而你永远也永远不会了解它。一个知道自己处于寂静的人，知道自己爱的人，不会知道爱是什么、寂静是什么。