What is order? Is it possible to find out what is order when our brains are confused and disorderly? So we must first find out what is disorder, not what is order. Because when there is no disorder, there will naturally be order. Right? One of the causes of this disorder, perhaps the major cause, is conflict. Where there is conflict—not only between man and woman but also between nations, between religious beliefs and faiths—there must be disorder.Another major cause of disorder is this concept, this illusion that we are all individuals. As we said in the previous talks, you must question, doubt what the speaker is saying. Do not accept anything from anybody, but question, investigate, and not resist. If you merely resist what is being said, which may be true or false, then our conversation comes to an end. When two people are talking over together their problems, and if one is resisting, then conversation ends.

秩序是什么？當我們的大腦困惑、混亂時，有可能發(fā)現(xiàn)秩序是什么嗎？所以我們必須首先搞清楚混亂是什么，而不是秩序是什么。因為當混亂不存在時，秩序自然就會出現(xiàn)，對嗎？這種混亂的原因之一，也許是最主要的根源，就是沖突。當沖突存在時——不僅僅是男人和女人之間的沖突，還有國家之間、宗教信仰和信條之間的沖突——混亂就必然存在?；靵y的另一個主要原因是這個觀念、這個幻覺：我們都是個體。正如我們在之前的講話中提到的那樣，你必須質(zhì)疑、懷疑講話者所說的話。不要接受任何人說的任何事情，而是要質(zhì)疑、探究，但不是抗拒。如果你單純地抗拒我說的話，無論這些話是真是假，那么我們之間的對話就結(jié)束了。當兩個人一起探討他們的問題，如果其中一個人心懷抗拒，那么對話就結(jié)束了。

Our consciousness is the result of a million years or more. It contains all the animalistic, primitive essence, as we have come from the animal, from nature. Deep down in our consciousness we find that there are still the deep responses of the animals, the fears, and the desire for security. All that is part of our consciousness. Our consciousness also contains innumerable beliefs, faiths, reactions, actions, various memories, fear, pleasure, sorrow, and the search for complete security. All that is what we are. We may think part of us is divine, but that is also part of our thinking. All that consciousness, we think, belongs to each one of us. Right? Religions—Christianity, Hinduism, and others—have maintained that we are separate souls.

我們的意識是一百萬年或者更久的結(jié)果，它包含了所有動物性的、原始的要素，因為我們是從動物、從自然中進化而來的。我們發(fā)現(xiàn)，在我們的意識深處依然存在著那些深層的動物反應，存在著恐懼和對安全的渴望。這一切都是我們意識的一部分。我們的意識還包括不計其數(shù)的信仰、信念、反應、行動，包括各種記憶、恐懼、快樂、悲傷以及對徹底安全的追尋。我們就是這一切。我們也許認為我們身上有一部分是神圣的，但那也是我們思想的一部分。我們以為那整個意識分屬我們每一個人，對嗎？各派宗教——基督教、印度教以及其他宗教——都聲稱我們是各自分離的靈魂。

So you are the entire humanity; you are not an individual. Listen to that statement: you are the entire humanity, you are humanity, not all that rubbish of division. When you listen to a statement of that kind, do you make an abstraction of it? That is, do you make an idea of the fact? The fact is one thing, and the idea about the fact another. The fact is that you have thought that you are individuals. Your religions, your daily life, your conditioning have made you believe that you are individuals. And somebody like the speaker comes along and says, ‘Look carefully, is that so?’ First you resist it saying, ‘What are you talking about?’ and push it aside. But if you listen carefully, then you share this statement that you are the entire humanity. How do you hear that statement—the sound of it? Do you make out of that statement an idea, away from the fact, and pursue the idea?

所以你就是全體人類，你并不是一個個體。聽聽這個表述：你就是全體人類，你就是人類，而不是所有那些形同垃圾的劃分。當你聽到這樣一種表述，你會把它抽象化嗎？也就是說，你會把事實變成一種理念嗎？事實是一回事，而對于事實的理念是另外一回事。事實是你一直認為自己是個體。你的宗教，你的日常生活，你所受的制約讓你相信你是個體。然后像講話者這樣的一個人過來說，“仔細瞧瞧，是這么回事嗎？”你先是會抗拒，你會說，“你在說什么??？”然后把這個說法擱在一邊。然而，如果你仔細傾聽，那么你就是在分享“你就是全體人類”這個表述。你是如何聽到這個表述——聽到它的聲音的？你會從這個表述中得出一個脫離事實的理念，然后再去追逐這個理念嗎？