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标题: 给学校的信 - 秩序和自由 [打印本页]

作者: Sue    时间: 2010-8-16 15:40     标题: 给学校的信 - 秩序和自由

秩序是新事物,也就是智慧的行动
Order is the action of the new, which is intelligence

Freedom is absolute order: neither freedom nor order is relative. Either you are free or you are not. Either there is complete order in you or there is disorder. Order is harmony. Human beings seem to like to live in disorder both outwardly and inwardly. You see this politically. All governments are corrupt; some more, some less. They are run by people who in themselves are disorderly, ambitious, deceitful, with personal antagonisms and vanities. So there is economic war, the very rich and the very poor and all the miseries that come from the struggles of poverty.

自由是绝对的秩序:自由和秩序不是相对的。你要么是自由要么是不自由,要么你有着完全的秩序要么就是混乱。秩序是和谐。看起来无论内在还是外在人类都喜欢生活在混乱里。看看政治。所有的政府都是腐败的;有的好些,有的差些。执掌他们的人自己就是混乱的,野心勃勃,欺诈成性,带着个人的敌意和自大。所以会有经济上的战争,巨富和赤贫以及在贫困中挣扎时所产生的种种苦难。

You see this confusion in education, which is mainly concerned with the cultivation of memory as knowledge, disregarding (he entire psychological structure of man. You see the expression of this disorder where one group of people are killing another group, preparing for war while talking of peace. Science has become the tool of government. Business and progress are destroying the earth, polluting the air and the waters of the seas.

你可以在教育里看到这种混乱,重视记忆也就是知识的培养,而忽视了人整个的心理结构。你可以看到这种混乱,它表现为一群人杀死另一群人,一边谈着和平一边又准备着战争。科学已经成为政府的工具。商业和开发正在毁掉地球,污染空气和海水。

So outwardly, when you look around, there is chaos, confusion and great misery. And inwardly too, human beings are unhappy, live contradictory lives, struggling endlessly, in conflict, seeking security and not finding it either in belief or in t he things t hey possess. There is sorrow in life and in death. Man's inward disorder brings about the outward structure of disorder. These are all obvious facts. Though we talk about freedom, apparently very few seem to come upon it.

所以从外在看,你的周围到处是混乱,困惑和巨大的痛苦。而内在地看里也一样,人们并不快乐,过着矛盾的生活,不断的争斗,陷入冲突,寻找安全但却从未在信仰或是他所占有的东西里找到过它。在生活和死亡里充满了悲伤。人们内在的混乱带来了外在的混乱的结构。这些都是很明显的事实。尽管我们谈论着自由,但很明显,似乎很少有人遇到过它。

Education is primarily to bring about order in our daily living and in understanding the whole meaning of life. To understand order and live in that order needs the highest form of intelligence, but we are not being educated for this. We are chiefly concerned with the acquisition of knowledge as a means of survival, a conflicting survival in a chaotic world.

教育首要的是为我们的日常生活带来秩序以及理解生命的整个含义。要理解秩序并活在秩序里需要最高形式的智慧,而我们并未受过这样的教育。我们主要关心的是获得知识,将此作为一种生存的手段,充满矛盾地活在这个混乱的世界里。

Order is an extraordinary thing. It has its own beauty, its own vitality not dependent on environment. You cannot say to yourself that you will be orderly in your ways, your actions and in your thoughts. If you do, you soon find that it creates a pattern of behaviour which then becomes mechanical. This mechanical habit either in thought or in action—and so in behaviour—is part of this confusion. Order is vastly pliable, subtle and swift. You cannot put it in a frame and endeavour to live according to it. Imitation itself is one of the reasons for confusion and conflict. You cannot lay down rules for the movement of order. If you do, then those very rules become the authority which demands obedience and conformity. This again has brought about man's misery.

秩序是一种不同寻常的东西。它有着它自身的,不依赖于环境的美丽和活力。你不能对自己说你将以你的方式,你的行动和你的思想来变得有序。如果你那样做了,很快你就会发现那只是创造了一种行为模式,而它也将变得死板。这种在思想里或行动中——所以也在行为里——死板的习惯是混乱的一部分。秩序是极其柔软,精妙和敏捷的。你无法将它放入一个框架,再努力依照它去生活。模仿其自身就是混乱和冲突的原因之一。你无法给秩序的运行定出规则。如果你那样做了,那些个规则就成了需要遵守和服从权威。而这又将带来人类的苦痛。

Then there is the person who must have everything around him just so, with nothing out of place. To him order is everything being in a straight line, and he is neurotically annoyed if that line is twisted or pushed aside. Such a person lives in a case of his own neurosis. There are various monks and ascetics of the world who have trained their minds and their bodies to obey; their God can be approached only through the doors of strict belief and acceptance. Discipline is the drill of habit in the name of virtue, in the name of the State, in the name of God, peace, or what you will.

还有一种人,他必须让身边每样东西都井井有条,不许有任何的差池。对他来讲,秩序就是每样东西都排成一条直线,而如果这条线被扭曲或忽略,他就会神经质般地被激怒。这样的人生活在自己神经质的牢笼里。世上各种各样的僧侣和苦行者都训练他们的心灵和身体去顺从;他们的神只能够通过严格的信仰和接受才能够接近。纪律成了习惯的训练,籍以美德的名义,国家的名义,上帝,和平,或随便什么的名义。

So you see this all around you every day of your life. In this you are caught, you are part of it. You may deny discipline, order, and cling to an idea of what you think is freedom, but your very concept is a denial of freedom. Freedom is not a concept, an idea, but a reality. It is non-verbal, not put together by thought as a reaction. The total negation of the disorder in which one lives is freedom.

所以你会发现在你每日的生活里所有这些包围着你。你陷入其中,你成了它的一部分。你可能否定纪律,否定秩序,然后坚持某个你认为是自由的想法,但正是你的那个概念是对自由的否定。自由不是一个概念,一个想法,而是一种真实。它是非言语性的,不是一个像反应一样是被思想所制造出来的东西。对于我们生活中的混乱的彻底否定就是自由。

So what is order? The definition according to the dictionary is one thing, and according to your own personal reasoning, inclination or temperament is another. We are concerned with the meaning of that word in the dictionary and not what you think it is. We are concerned with it objectively and not from any personal reaction. The personal point of view about anything distorts what is. The fact is important, not what you think about what is. When you look at the whole movement of life from a personal, conditioned reaction or opinion, then you break up life into the "me" and the "you"; the "you" is the outer, the "me" is the inner, and so conflict begins. This fragmentation is the main cause of inward and outward confusion and conflict. Order comes about in a mind that is not fragmented or broken up by thought.

那么什么是秩序?按照字典的解释是一回事,按照你个人的推断,喜好和脾气是另一回事。我们关心的是那个词在字典里的意思而非你所认为的那个意思。我们是客观地考虑它而非从你个人的反应出发。对于任何事的个人观点都将歪曲“事实”。重要的是事实,而不是你对“事实”看法。当你以个人的,受限的反应或意见来看待生命的整个运动时,那你就把生活分成“你”和“我”;“你”是外在,而“我”是内在,所以冲突就诞生了。这种破碎就是内在和外在的混乱和冲突的主要原因。秩序来自于不被思想所破碎和分裂的心灵。

The order of thought is one thing, and the order of a mind that is whole is another. One leads to mischief, and the other leads to the flowering; of goodness. The order of thought as law has its place, but the order of thought in conduct and relationship becomes disorder, for thought is the activity of fragmentation. Thought has divided people as nations, as sectarian religions, as "we" and "they", as communist and non-communist. There is no thought without the word, the image, the symbol. This has divided people. Thought has built this monstrous world, and through thought we are trying to create a new world without realizing that thought itself brings about the activities of conclusion, division and conflict.

思想的秩序是一回事,而完整的心灵的秩序则是另外一回事。一个导致伤害,而另一个将会导致善的绽放。思想的秩序,比如法律,有着它自身的位置,但在行为和关系里,思想的秩序就成了混乱,因为思想是碎片的活动。思想将人们按国家,宗教派别分割,“我们”和“他们”,共产主义者和非共产主义者。如果没有词语,形象,符号就没有思想。它将人们分开。是思想建立了这个怪物一样的世界,而我们又试图通过思想来创造一个新世界,却没有意识到正是思想自身带来了下结论,分裂和以及冲突等行为。

The order of a mind that is whole is something entirely different, and here comes the difficulty. When you read this statement, you are translating it into a thought process, and so the reading of it is an abstraction. Having made an abstraction of the statement, you then try to match it with an existing abstraction in your memory. When there is no match, you say you do not understand what the statement means. You say you understand when they conform. So be aware of what is happening in your mind, how quickly thought intervenes, that you never listen or read with a mind that is not burdened with the past. Knowledge is the past. This knowledge has its utilitarian meaning, but when that knowledge is used in our relationships then confusion, conflict and sorrow begin.

完整的心灵的秩序是一种完全不同的东西。不过这时困难就来了。当你听到这个陈述时,你将它转化成一个思想的过程,所以对它的阅读是一种抽象。对这个陈述做了一番抽象之后,你就开始试着将它和你记忆中已有的抽象相匹配。当没有相匹配的东西的时候,你就说你不明白这个陈述的意义。如果相互一致,你就说你明白了。所以要去觉知你心灵中所发生的事情,思想的介入是那么的快速,以至于你从未在没有过去负担的情况下去听或者读。知识就是过去。知识有着它的实用价值,但当知识被用在我们关系中时,就会造成困惑,冲突和悲伤。

So order is the action of the new, which is intelligence. Now let us go back and look at all this. We were saying that absolute order is freedom. This absolute order can exist only when conflict of every kind has come to an end in you. When there is this order, then you will not ask about the disorders in the world. You will ask that question only when you are the world and the world is you. When you are not of the world, which means there is absolute order in you, then your relation to the world has undergone a total change. You are in the world but not of it.

所以秩序就是新事物,也就是智慧的行动。
现在让我们回头来看看所有这一切。我们说绝对的秩序是自由。而绝对的秩序只有当你身上任何一种冲突都终结的时候才会存在。当有这种秩序时,你不会去对这个世界上的混乱提问。只有当你就是这个世界,而这个世界就是你的时候,你才会问这个问题。当你不再属于这个世界,也就是说你有了绝对的秩序,那么你和这个世界的关系就会发生一场彻底的改变。你仍在这个世界里,却并不属于它。

So become aware of the disorder of the world and the disorder in you. Then there is no division between you and the world, there is only disorder. When the mind is choicelessly aware of this disorder without any movement of thought, then order comes unbidden. What you invite is not order: your invitation comes out of disorder. Order and disorder are not related, they are not opposites. Order does not come about through the conflict of the opposites. Either there is order or there is not. Any pretence at orderliness is born of disorder.
Where there is order there is humility.

所以请觉知到这世界的混乱以及你自身的混乱。这样你和世界之间就没有了界分,有的只是混乱。当心灵无选择地去觉知这个混乱,而没有任何思想的运动,秩序就会不请自来。你所邀请的不是秩序;你的邀请来自于混乱。秩序和混乱毫无关系,它们不是相对的。秩序不会经由对立面的冲突而获得。要么有秩序要么没有。任何假装的秩序都源自混乱。
哪里有秩序哪里就有谦卑。

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