You hear the statement that your consciousness, with all its reactions and actions, is shared by all humanity, because every human being goes through desperation, loneliness, sorrow, and pain as you do. How do you listen to that statement? Do you reject it, or do you examine it? Do you investigate it or merely say, ‘What nonsense’? Which is it that you are doing—not tomorrow but now? What is your reaction to it? Either you listen to the depth of it, the sound of it, the beauty of it, the immensity of it, with its tremendous responsibility, or you treat it superficially, verbally, and say, ‘Yes, I understand it intellectually.’ Intellectual comprehension has very little meaning. It must be in your blood, in your guts, and out of that comes a different quality of the brain that is holistic, not fragmentary. It is the fragment that creates disorder. We, as individuals, have fragmented the human consciousness and therefore we live in disorder.

你聽(tīng)到了這個(gè)表述：你的意識(shí)，連同它所有的反應(yīng)和行動(dòng)，為全體人類(lèi)所共有，因?yàn)槊總€(gè)人都經(jīng)歷著絕望、孤獨(dú)、悲傷和痛苦，就像你一樣。你是怎樣去聽(tīng)這個(gè)表述的？你是拒絕它，還是檢視它？你是探究它，還是只說(shuō)一句“真是胡說(shuō)八道”就完了？你做的是哪一樣——不是明天，而就是現(xiàn)在？你對(duì)它的反應(yīng)是什么？你要么聆聽(tīng)它的深度、它的聲音、它的美、它的無(wú)限，以及它所包含的巨大責(zé)任，要么從表面上、從口頭上去對(duì)待它，然后說(shuō)，“是的，我從道理上明白了。”智力上的理解沒(méi)什么意義。它必須進(jìn)入你的血液、你的骨髓，從中就可以產(chǎn)生一個(gè)截然不同的大腦，它是完整的，毫無(wú)分裂的。正是分裂導(dǎo)致了混亂。我們作為個(gè)體，已經(jīng)分裂了人類(lèi)的意識(shí)，因此我們生活在混亂之中。

When you realize that you are the entire humanity—that is what love is. Then you will not kill another, you will not harm another. You will move out of all aggression, violence, and the brutality of religions. So our consciousness is one with all humanity. You don’t see the beauty of it, the immensity of it. You will go back to your own pattern, thinking that you are all individuals, fighting, striving, competing, each trying to fulfil your own beastly little self. Yes, sir, this means nothing to you because you will go back to your own way of life. So it is much better not to listen to all this. If you listen to truth and don’t act on it, it acts as poison. That is why our lives are so shoddy and superficial.

當(dāng)你認(rèn)識(shí)到你就是全體人類(lèi)——那就是愛(ài)。那么你就不會(huì)去殺害別人，你也不會(huì)去傷害別人。你會(huì)擺脫所有的攻擊性、暴力以及宗教的殘酷。所以說(shuō)你的意識(shí)和所有人類(lèi)是一體的。但是你沒(méi)有看到它的美、它的無(wú)限。你還會(huì)回到你自己的模式中去，以為你們都是個(gè)體，不停地斗爭(zhēng)、奮斗、競(jìng)爭(zhēng)，每個(gè)人都試圖滿足自己那渺小無(wú)比的自我。是的，先生，這對(duì)你來(lái)說(shuō)毫無(wú)意義，因?yàn)槟氵€會(huì)回到你自己的生活方式中去。所以你大不如不來(lái)聽(tīng)這些講話。如果你聽(tīng)到真理卻不行動(dòng)，那么它就是毒藥。這就是為什么我們的生活會(huì)如此膚淺卑劣的原因。

We must also talk over together why man perpetually seeks pleasure—pleasure in possession, pleasure in achievement, pleasure in power, pleasure in having a status. There is sexual pleasure, which is maintained by constant thinking about sex, imagining, picturing, and making images. That is, thought gives pleasure; sensation is turned into pleasure. So we must understand what pleasure is and why we seek it. We are not saying it is right or wrong. We are not condemning pleasure, as we are not condemning desire. Desire is part of pleasure. The fulfilment of desire is the very nature of pleasure. Desire may be the cause of disorder—each one wanting to fulfil his own particular desire.

我們也必須一起來(lái)探討為什么人永無(wú)休止地尋求快感——占有之中的快感，成就之中的快感，權(quán)力之中的快感，擁有地位的快感。還有性快感，它由對(duì)性不停地思考、想象、描繪和制造意象這些活動(dòng)所維系。也就是說(shuō)，思想帶來(lái)了快感，感官享受被轉(zhuǎn)化成了快感。所以我們必須了解快感是什么，以及我們?yōu)槭裁匆非笏Ｎ覀儾](méi)有說(shuō)它是錯(cuò)是對(duì)。我們沒(méi)有譴責(zé)快感，就像我們也沒(méi)有譴責(zé)欲望一樣。欲望是快感的一部分，欲望的滿足正是快感的本質(zhì)。欲望或許就是混亂的根源——每個(gè)人都想滿足自己特定的欲望。