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I see some of my old friends are here—and I am glad to see you. As we are going to have seven talks we should go into what I am going to say very carefully, covering the whole field of life, so please be patient those of you who have heard the speaker before, please be tolerant if the speaker repeats himself, for repetition has a certain value.

我看到我的一些老朋友在這里——很高興看到你們。我們會進行七次談話，我們將非常認真地探究我要說的話，它們涵蓋生活的整個領域，請那些以前聽過我講話的人保持耐心，請容忍講話者重復他自己，因為重復具有某種價值。

Prejudice has something in common with ideals, beliefs and faiths. We must be able to think together; but our prejudices, our ideals and so on, limit the capacity and the energy required to think, to observe and examine together so as to discover for ourselves what lies behind all the confusion, misery, terror, destruction and tremendous violence in the world. To understand, not only the mere outward facts that are taking place, but also the depth and the significance of all this, we must be able to observe together—not you observing one way and the speaker another, but together observe the same thing. That observation, that examination, is prevented if we cling to our prejudices, to our particular experiences and our particular comprehension. Thinking together is tremendously important. where nothing is sacred, where no one respects another. To understand all this, not only superficially, casually, we have to enter into the depths of it, into what lies behind it. We have to enquire why it is that after all these millions of years of evolution, man, you and the whole world, have become so violent, callous, destructive, enduring wars and the atomic bomb. The technological world is evolving more and more; perhaps that may be one of the factors causing man to become like this. So, please let us think together, not according to my way or your way, but simply using the capacity to think.

成見和理想、信念、信仰具有某種共通性。我們必須能夠一同思考，為了親自發現所有困惑、不幸、恐怖、破壞以及這個世界上驚人的暴力背后的東西，我們需要共同觀察和檢視，但是我們的成見、理想等等限制了這樣做所需要的能力和能量。要了解外在正在發生的事實，以及這一切的深刻內涵和意義，我們必須能夠共同觀察——不是你觀察你的，講話者觀察他自己的，而是共同觀察相同的東西。如果我們堅持我們的成見、我們特定的經驗和理解，那份觀察、那份檢視就被阻礙了。共同思考極其重要。要了解所有這一切，不是膚淺地、偶然地了解，我們必須探究它的深度，探究它背后的東西。我們必須探究，為什么在經過數百萬年的進化之后，我們人類會變得如此暴力、殘酷、具有毀滅性，持續著戰爭和原子彈的威脅。因此，請讓我們一同來思考，不是按照我的或你的方式思考，而是單純地運用思考的能力。

Thought is the common factor of all mankind. There is no Eastern thought, or Western thought; there is only the common capacity to think, whether one is utterly poor or most sophisticated, living in an affluent society. Whether a surgeon, a carpenter, a labourer in the field, or a great poet, thought is the common factor of all of us. We do not seem to realize that thought is the common factor that binds us all. You think according to your capacity, to your energy, your experience and knowledge; another thinks differently according to his experience and conditioning. We are all caught in this network of thought. This is a fact, indisputable and actual.

思想是整個人類的共同要素。不存在東方的思想或西方的思想，只有共有的思考能力，無論你貧困至極或是成熟老練；無論是外科醫生、木匠、在田里勞動的人，還是偉大的詩人，思想都是我們所有人的共同要素。我們似乎沒有意識到，思想是困住我們所有人的共同要素。你基于你的才能、精力、經驗和知識來思考，另一個人基于他的經驗和制約進行不同的思考。我們都陷在這個思想的網絡中。這是一個事實，無可爭辯，實際就是如此。

We have been ‘programmed’ biologically, physically and also ‘programmed’ mentally, intellectually. We must be aware of having been programmed, like a computer. Computers are programmed by experts to produce the results that they want. And these computers will outstrip man in thought. These computers can gather experience, and from that experience learn, accumulate knowledge, according to their programme. Gradually they are going to outstrip all our thinking in accuracy and with greater speed. Of course they cannot compose as Beethoven, or as Keats, but they will outstrip our thinking.

我們在生物學意義上、在生理上是被設定的，在精神上和心智上也是如此。我們必須意識到我們是被設定的，就像電腦一樣。為了得到他們想要的結果，專家設定了電腦。而這些電腦將在思想上勝過人類。根據它們的程序，這些電腦能夠收集經驗，并從經驗中學習和累積知識。逐漸地，它們將在性方面超越我們的思想，并擁有更快的速度。當然，它們無法像貝多芬或濟慈那樣進行創作，但是它們將勝過我們的思想。

So, then, what is man? He has been programmed to be Catholic, Protestant, to be Italian or British and so on. For centuries he has been programmed—to believe, to have faith, to follow certain rituals, certain dogmas; programmed to be nationalistic and to go to war. So his brain has become as a computer but not so capable because his thought is limited, whereas the computer, although being also limited, is able to think much more rapidly than the human being and can outstrip him.

那么，人是什么？他被設定為天主教徒、新教徒、意大利人、英國人等等。很多個世紀以來，他被設定成去相信、信仰、追隨特定的儀式和教條，被設定成民族主義者去參加戰爭。于是他的腦子成了一臺電腦，但沒那么能干，因為他的思想是局限的，而電腦，盡管也是局限的，卻能夠比人更迅速地思考，能夠超過他。

These are facts, this is what actually is going on. Then what becomes of man? Then what is man? If the robots and the computer can do almost all that the human being can do, then what is the future society of man? When cars can be built by the robot and the computer—probably much better—then what is going to become of man as a social entity? These and many other problems are facing us. You cannot any more think as Christians, Buddhists, Hindus and Muslims. We are facing a tremendous crisis; a crisis which the politicians can never solve because they are programmed to think in a particular way—nor can the scientists understand or solve the crisis; nor yet the business world, the world of money. The turning point, the perceptive decision, the challenge, is not in politics, in religion, in the scientific world, it is in our consciousness. One has to understand the consciousness of mankind, which has brought us to this point. One has to be very serious about this matter because we are really facing something very dangerous in the world—where there is the proliferation of the atomic bomb which some lunatic will turn on. We all must be aware of all this.

這些都是事實，正在實際發生著。那么人成了什么？人是什么？如果幾乎一切人做的事情都能被機器人和電腦代替，那么將來的人類社會將會是什么樣子？當機器人和電腦能夠制造汽車——也許更多——那么作為一種社會性的存在，人會成為什么？我們正在面臨這些問題，以及很多其他的問題。你不能再作為基督徒、佛教徒、印度教徒和穆斯林來思考了。我們正面臨一個巨大的危機，一個政治家，或是科學家也不能理解或解決這個危機，工商界、金融界也不能。那個要點，那個決斷，那個挑戰，不在政治、宗教、科學的世界，它在我們的意識中。你必須理解人類的意識，是它將我們帶到了這個點。對這個問題你必須非常嚴肅，因為我們的世界真的正在面臨嚴重的威脅——原子彈在擴散，而一些瘋子會啟動它。我們都必須意識到這一切。

One has to be very very serious, not flippant, not casual but concerned, to understand this behaviour and how human thought has brought us all to this point. We must be able to penetrate very carefully, hesitantly, with deep observation, to understand together what is happening both out there and inwardly. The inward psychological activity always overcomes the outer, however many regulations, sanctions, decisions you may have outwardly, all these are shattered by our psychological desires, fears and anxieties, by the longing for security. Unless we understand that, whatever outward semblance of order we may have, inward disorder always overcomes that which is outwardly conforming, disciplined, regularized. There may be carefully constructed institutions—political, religious, economic—but whatever the construction of these may be, unless our inward consciousness is in total order, inward disorder will always overcome the outer. We have seen this historically, it is happening now in front of our eyes. This is a fact.

你必須非常非常認真地理解這些行為，以及人類的思想如何把我們帶到了這里，而不是草率地，偶爾才關心一下。我們必須能夠帶著深入的觀察，非常仔細、小心地穿透，一同去了解那些外在和內在正在發生的事情。內在的、心理上的活動總是嚴重地被外在影響，無論你有多少外在的規則、處罰、決議，所有這些都被我們心理上的欲望、恐懼、焦慮，以及對安全的渴望打碎了。除非我們理解它們，否則無論我們外在擁有什么樣的秩序，內在的混亂總會壓倒外在的那些遵從、紀律、規定?；蛟S存在周密構建的機制——政治的、宗教的、經濟的——但是無論存在什么樣的構建，除非我們內心的意識處于完整的秩序之中，那么內在的混亂就總會壓倒外在。我們從歷史上看到過這些，它現在正在我們的眼前發生。這是一個事實。

The turning point is in our consciousness. Our consciousness is a very complicated affair. Volumes have been written about it, both in the East and in the West. We are not aware of our own consciousness; to examine that consciousness in all its complexity one has to be free to look, to be choicelessly aware of its movement. It is not that the speaker is directing you to look or to listen to all the inward movement of consciousness in a particular way. Consciousness is common to all mankind. Throughout the world man suffers inwardly as well as outwardly, there is anxiety, uncertainty, utter despair of loneliness; there is insecurity, jealousy, greed, envy and suffering. Human consciousness is one whole; it is not your consciousness or mine. This is logical, sane, rational: wherever you go, in whatever climate you live, whether you are affluent or degradingly poor, whether you believe in god, or in some other entity, belief and faith are common to all mankind—the images and symbols may be totally different in various localities but they stem from something common to all mankind. This is not a mere verbal statement. If you take it as a verbal statement, as an idea, as a concept, then you will not see the deep significance involved in it. The significance is that your consciousness is the consciousness of all humanity because you suffer, you are anxious, you are lonely, insecure, confused, exactly like others, though they live ten thousand miles away. The realization of it, the feeling of it—the feeling in your guts—is totally different from the mere verbal acceptance. When you realize that you are the rest of mankind, it brings a tremendous energy, you have broken through the narrow groove of individuality the narrow circle of me and you, we and they. We are examining together this very complex consciousness of man, not the European man, not the Asiatic man or the Middle East man, but this extraordinary movement in time that has been going on in consciousness for millions of years.

轉折點就在我們的意識中。我們的意識是一個非常復雜的東西，關于它有過大量的描述，包括東方和西方的。我們對于自己的意識沒有覺察。要檢查意識的全部復雜性，你必須自由地看，無選擇地覺察它的運作。不是說講話者建議你以一種特別的方式去看或聽意識的一切內在運動。意識是一切人類共有的。全世界的人們都承受著內在和外在的痛苦，包括焦慮、不確定、對孤獨的徹底絕望，以及不安全感、羨慕、貪婪、嫉妒和悲苦。人類的意識是一個整體，它不是你的意識或我的意識。這是邏輯的、明智的、理性的，無論你去什么地方，無論你生活在哪種氣候中，無論你是富有還是丟人的貧窮，無論你信仰上帝還是某個別的實體，信念和信仰是全人類共有的——不同的地區的形象和符號或許不同，但是它們都源于某種人類共有的東西。這不只是一個口頭上的陳述。如果你把它作為一個口頭陳述，一個想法，一個觀念，那么你就不會看到其中包含的深刻意義。這個意義是，你的意識是所有人類的意識，因為你痛苦，你憂慮，你孤獨、沒有安全感、困惑，和別人一樣，盡管他們生活在萬里之外。對它的認識和感受——你內心的感受——不同于僅僅是口頭上的贊同。當你認識到你是其他所有的人類，這會帶給你驚人的活力，你打破了個體的狹隘常規，我和你、我們和他們的狹隘循環。我們正在共同檢查這個非常復雜的人類意識，不是歐洲人、亞洲人或中東人的，而是這個在意識中進