There is also the authority of the ideal, which is not outward but inward.
When we say, ‘I must be good, I must not be envious, I must feel brotherly to
everybody’, we create in our minds the authority of the ideal, do we not?
Suppose I am intriguing, stupid, cruel, I want everything for myself, I want
power. That is the fact, it is what I actually am. But I think I must be brotherly
because religious people have said so, and also because it is convenient, it is
profitable to say so; therefore I create brotherhood as an ideal. I am not brotherly,
but for various reasons I want to be, so the ideal becomes my authority.
[transbot]
Rảnh sẽ quay lại dịch hết các phần còn lại của bài. Nó là những phần dẫn dắt tới 'kết luận' dù không hay/quan trọng bằng (?) nhưng cần thiết để thấy rõ ý.
There are two parts of us, the conscious part and the unconscious part. Do
you understand what that means? Suppose you are walking along the road,
talking to a friend. Your conscious mind is occupied with your conversation, but
there is another part of you which is unconsciously absorbing innumerable
impressions—the trees, the leaves, the birds, the sunlight on the water. This
impact on the unconscious from outside is going on all the time, though your
conscious mind is occupied; and what the unconscious absorbs is much more
important than what the conscious absorbs. The conscious mind can absorb
comparatively little. You consciously absorb what is taught in school, for
example, and that is really not very much. But the unconscious mind is
constantly absorbing the interactions between you and the teacher, between you
and your friends; all this is going on underground, and this matters much more
than the mere absorption of facts on the surface. Similarly, during these talks
every morning the unconscious mind is constantly absorbing what is being said,
and later on, during the day or the week, you will suddenly remember it. That
will have a far greater effect on you than what you listen to consciously.
To come back: we create authority—the authority of the State, of the police,
the authority of the ideal, the authority of tradition. You want to do something,
but your father says, ‘Don’t do it’. You have to obey him, otherwise he will get
angry, and you are dependent on him for your food. He controls you through
your fear, does he not? Therefore he becomes your authority. Similarly, you are
controlled by tradition—you must do this and not that, you must wear your sari
in a certain way, you must not look at the boys or at the girls. Tradition tells you
what to do; and tradition, after all, is knowledge, is it not? There are books which
tell you what to do, the State tells you what to do, your parents tell you what to
do, society and religion tell you what to do. And what happens to you? You get
crushed, you are just broken. You never think, act, live vitally, for you are afraid
of all these things. You say that you must obey, otherwise you will be helpless.
Which means what? That you create authority because you are seeking a safe
way of conduct, a secure manner of living. The very pursuit of security creates
authority, and that is why you become a mere slave, a cog in a machine, living
without any capacity to think, to create.
I do not know if you paint. If you do, generally the art teacher tells you how
to paint. You see a tree and you copy it. But to paint is to see the tree and to
express on canvas or on paper what you feel about the tree, what it signifies—the
movement of the leaves with the whisper of the wind among them. To do that, to
catch the movement of light and shade, you must be very sensitive. And how can
you be sensitive to anything if you are afraid and are all the time saying, ‘I must
do this, I must do that, otherwise what will people think?’ Any sensitivity to what is beautiful is gradually destroyed by authority.
* * *
So, I hope you see how authority destroys intelligence. After all, intelligence
can come only when there is freedom—freedom to think, to feel, to observe, to
question. But if I compel you, I make you as stupid as I am; and this is generally
what happens in a school. The teacher thinks that he knows and that you do not
know. But what does the teacher know? Little more than mathematics or
geography. He has not solved any vital problems, he has not questioned the
enormously important things of life—and he thunders like Jupiter or like a
sergeant major!
[Nên đặt link 1 bài/page riêng giải thích intellgence, ít ra là về ý tưởng tránh hiểu sai mở hồ(mergely understand)]
Cái đoạn intelligence với freedom trên hình như cũng chính là real freedom. Real freedom come only from intelligence. [nên link 1 bài sang freedom]
Hey, đoạn này hay nè, có countless câu chuyện, bài về người thầy nhưng đoạn này hay. Tôi không phải là người optimistic, cũng không cling vào cái thuyết, niềm tin nào đấy nhưng thực sự về việc người thầy, dạy học của JK hay và gần với truth nhất. Cũng có thể là chân lý luôn hay ít ra nó đúng trong rất nhiều năm nữa. Thực tại có thể đi theo all direction nhưng xu thế khả thi nhất có lẽ là hướng của JK.
So, in a school of this kind, it is important that, instead of merely being
disciplined to do what you are told, you are helped to understand, to be
intelligent and free, for then you will be able to meet all the difficulties of life
without fear. This requires a competent teacher, a teacher who is really interested
in you, who is not worried about money, about his wife and children; and it is the
responsibility of the students as well as of the teachers to create such a state of
affairs. Do not just obey, but find out how to think through a problem for
yourself. Do not say, ‘I am doing this thing because my father wants me to’, but
find out why he wants you to do it, why he thinks one thing is good and
something else is bad. Question him, so that you not only awaken your own
intelligence, but you help him also to be intelligent.
Questioner: How is one to be intelligent?
KRISHNAMURTI: What is implied in this question? You want a method by which to be intelligent—which implies that you know what intelligence is. When you want to go some place, you already know your destination and you only have to ask the way. Similarly, you think you know what intelligence is, and you want a method by which you can be intelligent. Intelligence is the very questioning of the method. Fear destroys intelligence, does it not? Fear prevents you from examining, questioning, inquiring; it prevents you from finding out what is true. Probably you will be intelligent when there is no fear. So you have to inquire into the whole question of fear, and be free of fear; and then there is the possibility of your being intelligent. But if you say, ‘How am I to be intelligent?’ you are merely cultivating a method, and so you become stupid.
"you already know your destination", đôi khi ta đâu biết đích đến là gì ? hay cụ thể hơn là đích đến chính xác là gì, kiểu như đi tìm thành cổ Atlantis bị mất tích, đi tìm đế chế trong rừng già châu Phi... Tính huống này có gì liên quan đến chủ đề này không ta ?
Questioner: Everybody knows we are all going to die. Why are we afraid of
death?
Dịch sau. Không nhớ từ khi nào và tại sao tôi không còn quan tâm (theo ý tiếp tục tìm hiều) vấn đề này. Có lẽ cũng nghiên khảo kha khá rồi.
Questioner: How can we live happily?
KRISHNAMURTI: Do you know when you are living happily? You know when
you are suffering, when you have physical pain. When somebody hits you or is
angry with you, you know suffering. But do you know when you are happy? Are
you conscious of your body when you are healthy? Surely, happiness is a state of
which you are unconscious, of which you are not aware. The moment you are
aware that you are happy, you cease to be happy, don’t you? But most of you
suffer; and being conscious of that, you want to escape from suffering into what
you call happiness. You want to be consciously happy; and the moment you are
consciously happy, happiness is gone. Can you ever say that you are joyous? It is
only afterwards, a moment or a week later that you say, ‘How happy I was, how
joyous I have been.’ In the actual moment you are unconscious of happiness, and
that is the beauty of it.
"Surely, happiness is a state of which you are unconscious, of which you are not aware." Nghe như phê cần hay live the moment/moment of truth :)
When we say, ‘I must be good, I must not be envious, I must feel brotherly to
everybody’, we create in our minds the authority of the ideal, do we not?
Suppose I am intriguing, stupid, cruel, I want everything for myself, I want
power. That is the fact, it is what I actually am. But I think I must be brotherly
because religious people have said so, and also because it is convenient, it is
profitable to say so; therefore I create brotherhood as an ideal. I am not brotherly,
but for various reasons I want to be, so the ideal becomes my authority.
[transbot]
Rảnh sẽ quay lại dịch hết các phần còn lại của bài. Nó là những phần dẫn dắt tới 'kết luận' dù không hay/quan trọng bằng (?) nhưng cần thiết để thấy rõ ý.
There are two parts of us, the conscious part and the unconscious part. Do
you understand what that means? Suppose you are walking along the road,
talking to a friend. Your conscious mind is occupied with your conversation, but
there is another part of you which is unconsciously absorbing innumerable
impressions—the trees, the leaves, the birds, the sunlight on the water. This
impact on the unconscious from outside is going on all the time, though your
conscious mind is occupied; and what the unconscious absorbs is much more
important than what the conscious absorbs. The conscious mind can absorb
comparatively little. You consciously absorb what is taught in school, for
example, and that is really not very much. But the unconscious mind is
constantly absorbing the interactions between you and the teacher, between you
and your friends; all this is going on underground, and this matters much more
than the mere absorption of facts on the surface. Similarly, during these talks
every morning the unconscious mind is constantly absorbing what is being said,
and later on, during the day or the week, you will suddenly remember it. That
will have a far greater effect on you than what you listen to consciously.
To come back: we create authority—the authority of the State, of the police,
the authority of the ideal, the authority of tradition. You want to do something,
but your father says, ‘Don’t do it’. You have to obey him, otherwise he will get
angry, and you are dependent on him for your food. He controls you through
your fear, does he not? Therefore he becomes your authority. Similarly, you are
controlled by tradition—you must do this and not that, you must wear your sari
in a certain way, you must not look at the boys or at the girls. Tradition tells you
what to do; and tradition, after all, is knowledge, is it not? There are books which
tell you what to do, the State tells you what to do, your parents tell you what to
do, society and religion tell you what to do. And what happens to you? You get
crushed, you are just broken. You never think, act, live vitally, for you are afraid
of all these things. You say that you must obey, otherwise you will be helpless.
Which means what? That you create authority because you are seeking a safe
way of conduct, a secure manner of living. The very pursuit of security creates
authority, and that is why you become a mere slave, a cog in a machine, living
without any capacity to think, to create.
I do not know if you paint. If you do, generally the art teacher tells you how
to paint. You see a tree and you copy it. But to paint is to see the tree and to
express on canvas or on paper what you feel about the tree, what it signifies—the
movement of the leaves with the whisper of the wind among them. To do that, to
catch the movement of light and shade, you must be very sensitive. And how can
you be sensitive to anything if you are afraid and are all the time saying, ‘I must
do this, I must do that, otherwise what will people think?’ Any sensitivity to what is beautiful is gradually destroyed by authority.
* * *
So, I hope you see how authority destroys intelligence. After all, intelligence
can come only when there is freedom—freedom to think, to feel, to observe, to
question. But if I compel you, I make you as stupid as I am; and this is generally
what happens in a school. The teacher thinks that he knows and that you do not
know. But what does the teacher know? Little more than mathematics or
geography. He has not solved any vital problems, he has not questioned the
enormously important things of life—and he thunders like Jupiter or like a
sergeant major!
[Nên đặt link 1 bài/page riêng giải thích intellgence, ít ra là về ý tưởng tránh hiểu sai mở hồ(mergely understand)]
Cái đoạn intelligence với freedom trên hình như cũng chính là real freedom. Real freedom come only from intelligence. [nên link 1 bài sang freedom]
Hey, đoạn này hay nè, có countless câu chuyện, bài về người thầy nhưng đoạn này hay. Tôi không phải là người optimistic, cũng không cling vào cái thuyết, niềm tin nào đấy nhưng thực sự về việc người thầy, dạy học của JK hay và gần với truth nhất. Cũng có thể là chân lý luôn hay ít ra nó đúng trong rất nhiều năm nữa. Thực tại có thể đi theo all direction nhưng xu thế khả thi nhất có lẽ là hướng của JK.
So, in a school of this kind, it is important that, instead of merely being
disciplined to do what you are told, you are helped to understand, to be
intelligent and free, for then you will be able to meet all the difficulties of life
without fear. This requires a competent teacher, a teacher who is really interested
in you, who is not worried about money, about his wife and children; and it is the
responsibility of the students as well as of the teachers to create such a state of
affairs. Do not just obey, but find out how to think through a problem for
yourself. Do not say, ‘I am doing this thing because my father wants me to’, but
find out why he wants you to do it, why he thinks one thing is good and
something else is bad. Question him, so that you not only awaken your own
intelligence, but you help him also to be intelligent.
Questioner: How is one to be intelligent?
KRISHNAMURTI: What is implied in this question? You want a method by which to be intelligent—which implies that you know what intelligence is. When you want to go some place, you already know your destination and you only have to ask the way. Similarly, you think you know what intelligence is, and you want a method by which you can be intelligent. Intelligence is the very questioning of the method. Fear destroys intelligence, does it not? Fear prevents you from examining, questioning, inquiring; it prevents you from finding out what is true. Probably you will be intelligent when there is no fear. So you have to inquire into the whole question of fear, and be free of fear; and then there is the possibility of your being intelligent. But if you say, ‘How am I to be intelligent?’ you are merely cultivating a method, and so you become stupid.
"you already know your destination", đôi khi ta đâu biết đích đến là gì ? hay cụ thể hơn là đích đến chính xác là gì, kiểu như đi tìm thành cổ Atlantis bị mất tích, đi tìm đế chế trong rừng già châu Phi... Tính huống này có gì liên quan đến chủ đề này không ta ?
Questioner: Everybody knows we are all going to die. Why are we afraid of
death?
Dịch sau. Không nhớ từ khi nào và tại sao tôi không còn quan tâm (theo ý tiếp tục tìm hiều) vấn đề này. Có lẽ cũng nghiên khảo kha khá rồi.
Questioner: How can we live happily?
KRISHNAMURTI: Do you know when you are living happily? You know when
you are suffering, when you have physical pain. When somebody hits you or is
angry with you, you know suffering. But do you know when you are happy? Are
you conscious of your body when you are healthy? Surely, happiness is a state of
which you are unconscious, of which you are not aware. The moment you are
aware that you are happy, you cease to be happy, don’t you? But most of you
suffer; and being conscious of that, you want to escape from suffering into what
you call happiness. You want to be consciously happy; and the moment you are
consciously happy, happiness is gone. Can you ever say that you are joyous? It is
only afterwards, a moment or a week later that you say, ‘How happy I was, how
joyous I have been.’ In the actual moment you are unconscious of happiness, and
that is the beauty of it.
"Surely, happiness is a state of which you are unconscious, of which you are not aware." Nghe như phê cần hay live the moment/moment of truth :)
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