人類一直在追尋所謂的真理和彼岸｜克里希那穆提

論權威-1

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“Raramaomao”的喜馬拉雅

我強烈地感受到，對于世界上的紛亂、苦難與傷痛，我們每個人都負有責任，所以，生而為人，我們都必須實現(xiàn)根本性的內在革命。因為每個人的內心，既是群體又是個體，既有暴力又有和平，是歡樂、仇恨、恐懼、挑釁、控制與仁愛的奇特混合體。有時，一個人主宰著其他人，彼此存在著巨大的失衡。

我們不僅向世界負責，而且為自己——自己的所思、所為、所感負責。暴力與和平，仁愛與殘酷，嫉妒、貪婪、羨慕、困惑……如果不能理解人這一奇特的矛盾混合體，而一味地追尋真理或幸福，那將是沒有意義的。

有史以來，人類就在追尋所謂的真理，追求稱作神、上帝的彼岸（otherness）——我們稱之為永恒之境，不可量測、不可名狀之境。因為生活如此沉悶無趣，所以人類一直在追尋彼岸。人世間總有死亡與衰老，充滿著痛苦、矛盾與沖突，充斥著十足的厭倦感，生活已變得毫無意義。

我們深陷其中，極力逃避；或者，我們已經(jīng)略知生存之復雜，所以渴望發(fā)現(xiàn)某種更宏大的境界，某種不被時間、思想以及人為腐壞所摧毀的東西。一直以來，人類在追尋彼岸，因為一無所獲，所以人類創(chuàng)造了信仰——信仰神，信仰救世主，信仰理念等等。

不知你是否注意過，信仰總是滋生暴力。請大家思考一下。當我信仰某種理念、思想時，我渴望捍衛(wèi)該理念，渴望捍衛(wèi)該思想、信條；我將自己投射給該信條、理念、思想，與之認同為一體，并渴望不惜任何代價而捍衛(wèi)之。而當我捍衛(wèi)某物時，必然是暴力的。

不難看到，久而久之，信仰就不復存在，沒人再相信其他——謝天謝地！人們要么變得憤世嫉俗、尖酸刻薄，要么虛構出某種哲學，獲得心智上的滿足，但核心問題依然未解決。

實際上，人類的核心問題是：在這個復雜、痛苦、充滿困惑的世界上，人如何才能產(chǎn)生根本性的轉化？這里所說的世界，不僅指身外世界，而且還包括人的內在世界，因為人的內在就是充滿矛盾沖突、令人焦灼不安的世界。當產(chǎn)生根本轉化后，人才能繼續(xù)前行；如果沒有這根本、實質的轉變，則任何追尋超越的努力均毫無意義。

你追尋真理，你質疑上帝是否存在，質疑永恒之境是否存在，這一切都能獲得回答，但回答你的不是別人，不是神父僧侶，不是救世主……統(tǒng)統(tǒng)不是，能回答你的，唯有你自己；要想回答自己的疑問，唯有你產(chǎn)生了根本轉化，這樣的轉化能夠、且必然發(fā)生在每一個人心里。

在所有的談話中，這是我們最感興趣、最為關切的話題。我們不僅關心如何轉化身外的這個痛苦世界，而且關注如何轉化我們的內在世界。我們多數(shù)人內心如此失衡，如此暴力、貪婪，任何事情一旦違逆我們，內心便容易受傷。我不禁要問：你我生于世間，究竟能做什么，才能轉化自我？

人生于世，究竟能做什么，才能實現(xiàn)心靈的轉化？如果你能認真地捫心自問，你心中的回答是什么？你知道，我們在提出一個很嚴肅的問題：你我生而為人，究竟能做什么，以改變世界，改變自己？別人會告訴我們嗎？

有人已經(jīng)告訴我們了，比如神父，人們都認為神父比你我凡夫俗子更能理解這些問題，但神父給出的答案并不能引領我們遠行。神父是玄奧無比的人，但即便他們也不能引領我們前行很遠。我們不能依賴任何人，世上沒有向導，沒有導師，沒有權威，而唯有我們自己，唯有我們與他人、與世界的關系，除此無他。

明乎此，直面事實，你可能產(chǎn)生巨大的失落，并因此而憤世嫉俗、尖酸刻薄，等等；或者，當直面事實時，你會領悟到：對自己和世界負有完全責任的，唯有自己，而非他人。

當你真正面對問題時，一切自憐自艾便煙消云散了。我們多數(shù)人的成長，依賴于自憐和諉過于人，這樣的內心活動不能帶來生命的澄明。

生于世間，不僅清醒、健康、合理、理智，而且內在擁有巨大的平靜，無沖突，無憎恨，無暴力；要過上這樣的生活，你們該做些什么？我認為，這是我們每個人必須自己回答的問題。

1967年7月30日在瑞士薩能的第十次公開談話

自由-克里希那穆提

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On authority

I feel very strongly that each one of us, being responsible for the chaos, misery, and sorrow in the world, as a human being must bring about a radical revolution in himself. Because each in himself is both the society and the individual, he is both violence and peace, he is this strange mixture of pleasure and hate and fear, aggressiveness, domination, and gentleness. Sometimes one predominates over the other and there is a great deal of unbalance in all of us.

We are responsible not only to the world but also for ourselves, what we do, what we think, how we act, how we feel. Merely to seek truth or pleasure without understanding this strange mixture, this strange contradiction of violence and gentleness, of affection and brutality, of jealousy, of greed, envy, and anxiety, has very little meaning. Unless there is a radical transformation in the very foundation of ourselves, merely to seek great pleasure or to seek truth has very little meaning.

Man has sought that thing we call truth, apparently, throughout historical times and before, an otherness which we call God, which we call the timeless state, a thing which is not measurable, which is not nameable. Man has always sought that because his life is very dull. There is always death, old age, there is so much pain, contradiction, conflict, a sense of utter boredom, a meaninglessness to life.

We are caught in that and to escape from it—or because we have slightly understood this complex existence—we want to find something more, something that won't be destroyed by time, by thought, by any human corruption. And man has always sought that and, not finding it, he has cultivated faith—faith in a god, in a savior, faith in an idea.

I do not know if you have noticed that faith invariably breeds violence. Do consider this. When I have faith in an idea, in a concept, I want to protect that idea, I want to protect that concept, that symbol; that symbol, that idea, that ideology is a projection of myself, I am identified with it and I want to protect it at any price. And when I defend something I must be violent.

And more and more, as one observes, faith has no place anymore; nobody believes in anything anymore—thank God. Either one becomes cynical and bitter, or one invents a philosophy which will be satisfactory intellectually—but the central problem is not resolved.

The central problem is really: how is one to bring about a fundamental mutation in this complex, unhappy world of confusion, not only outside but inside—a world of contradiction, a world of such anxiety. Then, when there is a mutation, one can go further, if one wants. But without that radical, fundamental change every effort to go beyond that has no meaning.

The search for truth and the question as to whether there is a god or not, whether there is a timeless dimension, will be answered—not by another, not by a priest, not by a savior—by nobody but yourself and you will be able to answer that question for yourself only when there is this mutation that can and must take place in every human being.

That is what we are interested in and concerned with in all these talks. We are concerned not only as to how to bring about a change objectively in this miserable world outside of us, but also in ourselves. Most of us are so unbalanced, most of us are so violent, greedy, and are hurt so easily when anything goes against us, that it seems to me the fundamental issue is: what can a human being—such as you and I—living in this world, do?

If you seriously put that question to yourself I wonder what you would answer—is there anything to be done at all? You know, we are asking a very serious question. As human beings, you and I, what can we do, not only to change the world but ourselves—what can we do? Will somebody tell us?

People have told us; the priests who are supposed to understand these things better than laymen like us, they have told us and that hasn't led us very far. We have the most sophisticated human beings, even they have not led us very far. We cannot depend on anybody, there is no guide, there is no teacher, there is no authority, there is only oneself and one's relationship with another and the world, there is nothing else.

When one realizes that, faces that, either it brings great despair from which comes cynicism, bitterness, and all the rest of it, or in facing it, one realizes that one is totally responsible for oneself and for the world, nobody else;

when one faces that all self-pity goes. Most of us thrive on self-pity, blaming others, and this occupation doesn't bring clarity.

What you and I can do, to live in this world sanely, healthily, logically, rationally, but also inwardly to have great balance, to live without any conflict, without any hate, without any violence, seems to me to be a question which each of us has to answer for himself.

Talks and Dialogues Saanen 1967, 10th public talk, 30 July 1967