人类一直在追寻所谓的真理和彼岸

我强烈地感受到，对于世界上的纷乱、苦难与伤痛，我们每个人都负有责任，所以，生而为人，我们都必须实现根本性的内在革命。因为每个人的内心，既是群体又是个体，既有暴力又有和平，是欢乐、仇恨、恐惧、挑衅、控制与仁爱的奇特混合体。有时，一个人主宰着其他人，彼此存在着巨大的失衡。

我们不仅向世界负责，而且为自己——自己的所思、所为、所感负责。暴力与和平，仁爱与残酷，嫉妒、贪婪、羡慕、困惑……如果不能理解人这一奇特的矛盾混合体，而一味地追寻真理或幸福，那将是没有意义的。

有史以来，人类就在追寻所谓的真理，追求称作神、上帝的彼岸（otherness）——我们称之为永恒之境，不可量测、不可名状之境。因为生活如此沉闷无趣，所以人类一直在追寻彼岸。人世间总有死亡与衰老，充满着痛苦、矛盾与冲突，充斥着十足的厌倦感，生活已变得毫无意义。

我们深陷其中，极力逃避；或者，我们已经略知生存之复杂，所以渴望发现某种更宏大的境界，某种不被时间、思想以及人为腐坏所摧毁的东西。一直以来，人类在追寻彼岸，因为一无所获，所以人类创造了信仰——信仰神，信仰救世主，信仰理念等等。

不知你是否注意过，信仰总是滋生暴力。请大家思考一下。当我信仰某种理念、思想时，我渴望捍卫该理念，渴望捍卫该思想、信条；我将自己投射给该信条、理念、思想，与之认同为一体，并渴望不惜任何代价而捍卫之。而当我捍卫某物时，必然是暴力的。

不难看到，久而久之，信仰就不复存在，没人再相信其他——谢天谢地！人们要么变得愤世嫉俗、尖酸刻薄，要么虚构出某种哲学，获得心智上的满足，但核心问题依然未解决。

实际上，人类的核心问题是：在这个复杂、痛苦、充满困惑的世界上，人如何才能产生根本性的转化？这里所说的世界，不仅指身外世界，而且还包括人的内在世界，因为人的内在就是充满矛盾冲突、令人焦灼不安的世界。当产生根本转化后，人才能继续前行；如果没有这根本、实质的转变，则任何追寻超越的努力均毫无意义。

你追寻真理，你质疑上帝是否存在，质疑永恒之境是否存在，这一切都能获得回答，但回答你的不是别人，不是神父僧侣，不是救世主……统统不是，能回答你的，唯有你自己；要想回答自己的疑问，唯有你产生了根本转化，这样的转化能够、且必然发生在每一个人心里。

在所有的谈话中，这是我们最感兴趣、最为关切的话题。我们不仅关心如何转化身外的这个痛苦世界，而且关注如何转化我们的内在世界。我们多数人内心如此失衡，如此暴力、贪婪，任何事情一旦违逆我们，内心便容易受伤。我不禁要问：你我生于世间，究竟能做什么，才能转化自我？

人生于世，究竟能做什么，才能实现心灵的转化？如果你能认真地扪心自问，你心中的回答是什么？你知道，我们在提出一个很严肃的问题：你我生而为人，究竟能做什么，以改变世界，改变自己？别人会告诉我们吗？

有人已经告诉我们了，比如神父，人们都认为神父比你我凡夫俗子更能理解这些问题，但神父给出的答案并不能引领我们远行。神父是玄奥无比的人，但即便他们也不能引领我们前行很远。我们不能依赖任何人，世上没有向导，没有导师，没有权威，而唯有我们自己，唯有我们与他人、与世界的关系，除此无他。

明乎此，直面事实，你可能产生巨大的失落，并因此而愤世嫉俗、尖酸刻薄，等等；或者，当直面事实时，你会领悟到：对自己和世界负有完全责任的，唯有自己，而非他人。

当你真正面对问题时，一切自怜自艾便烟消云散了。我们多数人的成长，依赖于自怜和诿过于人，这样的内心活动不能带来生命的澄明。

生于世间，不仅清醒、健康、合理、理智，而且内在拥有巨大的平静，无冲突，无憎恨，无暴力；要过上这样的生活，你们该做些什么？我认为，这是我们每个人必须自己回答的问题。

我们不能依赖任何人，世上没有向导，没有导师，没有权威，而唯有我们自己，唯有我们与他人、与世界的关系，除此无他。

——克里希那穆提｜海客译

— Jiddu Krishnamurti —

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

人类一直在追寻所谓的真理和彼岸｜克里希那穆提