Now, the question is: Why has the brain separated living—living which is conflict and so on—from death? Why has this division taken place? Does this division exist when there is attachment? Please, we are talking over things together, we are sharing this thing which man has lived with for a million years—the living and the dying. So we have to examine it together, and not resist, not say, ‘Yes, I believe in reincarnation, that’s what I live by, to me that is important.’ Otherwise the conversation between us will come to an end. So we should really go into the question of what is living, what is wasting one’s life, and what is dying. One is attached to so many things—to the guru, to accumulated knowledge, to the memory of one’s son or daughter, and so on. That memory is you. Your whole brain is filled with memory—memory not only of recent events but also the deep abiding memory of that which has been the animal, the ape. We are part of that memory. We are attached to this whole consciousness. That’s a fact. And death comes and says, ‘That is the end of your attachment.’ So we are frightened of that, frightened of being completely free from all that. And death is that—the cutting off of everything that we have got.

接下來我們的問題就是：大腦為什么把生與死分開？——生活就是沖突等等等等。為什么會有這種劃分？是不是有依附的時候這種劃分才會存在？請注意，我們是在一起探討問題，我們是在分享這件陪伴了人類一百萬年的事情——生與死。所以我們必須一起來審視，不要抗拒，不要說，“是的，我相信輪回轉(zhuǎn)世，這是我賴以為生的信念，這對我來說很重要?！狈駝t我們之間的對話就結(jié)束了。所以我們真的應(yīng)該一起來探討這些問題：生活是什么，什么是浪費生命，以及死亡是什么。你依附于如此之多的事物——依附于古魯，依附于積累起來的知識，依附于你對自己兒女的記憶，等等等等。那記憶就是你。你的整個大腦都裝滿了記憶——不僅僅是最近發(fā)生的事情的記憶，而且還有從動物、從猿類開始就有的深藏的持久的記憶。我們就是記憶的一部分，我們依附于這整個意識。這是一個事實。而死亡過來說，“你的依附到此結(jié)束?！彼晕覀兒ε陆Y(jié)束，害怕徹底脫離這一切。而死亡就是這個——切斷我們已有的一切。

Then we ought to also talk over together what is love. Is love sensation? Is love desire? Is love pleasure? Is love put together by thought? Do you love your wife or your husband or your children—love? Is love jealousy? Don’t say ‘no’ because you are jealous. Is love fear, anxiety, pain, and all the rest of it? So what is love? You may be very rich, you may have power, position, importance, all that hierarchical outlook on life, but without love, without that quality, that perfume, that flame, you are just an empty shell. If you loved your children, would there be wars? If you loved your children, would you allow them to maim themselves through wars, kill others, hurt another? Can love exist where there is ambition? Please, you have to face all this. But you don’t because you are caught in a routine, in a repetition of sensation as sex, and so on. Love has nothing whatsoever to do with pleasure, with sensation. Love is not put together by thought. Therefore it is not within the structure of the brain; it is something entirely outside the brain. While the brain by its very nature and structure is an instrument of sensation, nervous responses, and so on, love cannot exist where there is mere sensation. Memory is not love.

接下來我們也應(yīng)該一起來探討一下愛是什么。愛是感官享受嗎？愛是欲望嗎？愛是歡愉嗎？愛是思想拼湊出來的嗎？你愛你的妻子、你的丈夫或者你的孩子們嗎——你愛嗎？愛是嫉妒嗎？不要說“不是”，因為你就在嫉妒。愛是恐懼、焦慮、痛苦以及諸如此類的一切嗎？那么什么是愛呢？以所有那些等級化的生活觀來看，你也許很富有，你也許有權(quán)有勢，你也許很重要，然而如果沒有愛，沒有那種品質(zhì)、那種芬芳、那種火焰，你就只是一具空殼。如果你愛你的孩子，還會有戰(zhàn)爭嗎？如果你愛你的孩子，你會允許他們上戰(zhàn)場把自己弄成殘廢，去殺害別人嗎？當(dāng)野心存在時，愛還能存在嗎？拜托，你必須面對這一切。但是你沒有，因為你困在了例行公事之中，困在了諸如性之類的感官享受的重復(fù)之中。而愛與快感、與感官享受毫無關(guān)系，愛不是思想的產(chǎn)物。所以它并不在大腦的結(jié)構(gòu)之中，它是某種完全在大腦之外的東西。大腦在本質(zhì)和結(jié)構(gòu)上就是感官享受和神經(jīng)反應(yīng)等等的工具，而在只有感官享受的地方，愛是無法存在的。記憶不是愛。