人生到底有何意义？
从古至今，人们一直在探寻某种超越自身的东西，寻求物质之外的幸福——一些我们称之为真理、上帝或者本体的东西，一种永恒的状态——无法为外界、思想以及人类的腐朽所侵扰的东西。6Ei[,n3z@6s/F4x#A4s+Hgy;@X
人们总是问这样的问题：这一切究竟是什么,人生到底有何意义？他看到人生中巨大的困惑、残忍、反叛、战争、无数的因宗教、意识形态和民族主义而造成的樊篱，然后带着深长的挫败感问，一个人的所作所为究竟是什么，我们称之为生活的又是什么，难道人生除此以外没有别的东西了吗？
一直在寻找，却无法找到这种拥有无数名字实际却无可名状的东西，他会转向栽培某种信仰，——去信仰救世主或者某种理想，而信仰不可避免滋生暴力。
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在这个我们称之为生活的持续不断的战争中，我们试图依照我们成长所在的社会来建立一套行为守则，不管是在共产主义社会还是所谓的自由社会，我们从小生活其中，接受各种行为标准，视之为我们的传统，不管我们是印度教徒是穆斯林是基督徒等等任何我们恰所是的什么身份。我们指望别人告诉我们什么是对的，什么是错的，在行为和想法上依照一个模式来塑造自己的思维，慢慢地，我们变得机械化，反应也开始变得自动化。我们很容易就可以在自己身上发现这一切。 P8vk7ie z
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多少个世纪了，我们一直被老师、权威、书籍、圣徒们填喂着，我们问：“把一切告诉我吧，在山的那一边是什么？地球之外是什么？” 我们总是容易满足于他们的描述，这意味着我们总是生活在文字中，生活浅薄而空洞。我们是二手的。我们依靠那些被告知的东西活着，并为自己的个人喜好倾向所误导，甚至迫于内在的外在的环境而不得不接受某些东西。我们是周围一切影响的最终产物，我们身上并没有什么新鲜的东西。，没有什么是自己发现的，没有什么是原始的、质朴的、清澈的。6P i v.Q"d7V T!a
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在整个神学史上，我们笃信宗教领袖的话，认为去实践某些宗教仪式、重复祈祷或者唱颂，遵照某些模式，抑制自己的欲望，控制自己的想法、纯化自己的激情、限制自己的食欲以及，克戒自己的性欲，经过诸如此类精神和肉体上的痛苦之后，将会找到某些超越这渺小生命的东西。这就是全世界无数的所谓的宗教人士所做的一切。还有的隔离自己，或退隐至沙漠、山谷及山穴里，或沿村乞讨，或加入僧团、修道院，强迫自己的意识遵照一个已经确定的模式。但是，一个被扭曲的、被规训的意识，一个企图逃离所有的混乱、否定所有外部世界且因被规训、被同化已变得迟钝的意识—— 这样的心智，无论它追寻多久，都只能以它自身的扭曲来发现而已。
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因此，在我看来，为了发现实际上到底有没有某种超于这种焦虑的、罪恶的、恐怖的竞争的存在，必须有一条完全不同的途径。习惯的方式是从外围向内，随着时间推移，通过实践、脱离世俗，逐渐地让那内心之花——即内在的美和爱——绽放.而实际上所做的这一切都会令自己偏狭、卑鄙、且虚假。假想一点点地剥落外壳，花些时间，明天将会达到，下辈子将会达到——而当他最终到达中心时，却发现那里什么都没有，因人的意识早已变得无能、迟钝。o w(K7K0fJ
意识到这个过程，问问自己，可有一条完全不同的方式,那就是，有没有可能从中心爆发？
人们接受并服从传统的方式。我们内在的混乱主要来自于寻求某种别人所许诺的真实。我们机械地服从那些为我们担保精神上安宁的人。虽然我们中大部分人反对政治专制专政，但内心却接受权威的精神专治，听任其扭曲我们的思想和生活方式。因此，如果我们完全地反对所有所谓的精神权威、礼节、宗教仪式和各种教条，不仅仅是在知性上的，而是实际上如此，这样将意味着我们是孤立的，总是和社会相冲突，我们不再是可敬的人。但一个所谓的善人无法接近那穹苍，那不可测量的真实。 x!P$V'J*K]-DN
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Man has throughout the ages been seeking something beyond himself, beyond material welfare - something we call truth or God or reality, a timeless state - something that cannot be disturbed by circumstances, by thought or by human corruption. %K$^z f'U8g
Man has always asked the question: what is it all about? Has life any meaning at all? He sees the enormous confusion of life, the brutalities, the revolt, the wars, the endless divisions of religion, ideology and nationality, and with a sense of deep abiding frustration he asks, what is one to do, what is this thing we call living, is there anything beyond it?
And not finding this nameless thing of a thousand names which he has always sought, he has cultivated faith - faith in a saviour or an ideal - and faith invariably breeds violence.
In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.
For centuries we have been spoon-fed by our teachers, by our authorities, by our books, our saints. We say, 'Tell me all about it - what lies beyond the hills and the mountains and the earth?' and we are satisfied with their descriptions, which means that we live on words and our life is shallow and empty. We are secondhand people. We have lived on what we have been told, either guided by our inclinations, our tendencies, or compelled to accept by circumstances and environment. We are the result of all kinds of influences and there is nothing new in us, nothing that we have discovered for ourselves; nothing original, pristine, clear. B\G&I zxH l4R
Throughout theological history we have been assured by religious leaders that if we perform certain rituals, repeat certain prayers or mantras, conform to certain patterns, suppress our desires, control our thoughts, sublimate our passions, limit our appetites and refrain from sexual indulgence, we shall, after sufficient torture of the mind and body, find something beyond this little life. And that is what millions of so-called religious people have done through the ages, either in isolation, going off into the desert or into the mountains or a cave or wandering from village to village with a begging bowl, or, in a group, joining a monastery, forcing their minds to conform to an established pattern. But a tortured mind, a broken mind, a mind which wants to escape from all turmoil, which has denied the outer world and been made dull through discipline and conformity - such a mind, however long it seeks, will find only according to its own distortion.
So to discover whether there actually is or is not something beyond this anxious, guilty, fearful, competitive existence, it seems to me that one must have a completely different approach altogether. The traditional approach is from the periphery inwards, and through time, practice and renunciation, gradually to come upon that inner flower, that inner beauty and love - in fact to do everything to make oneself narrow, petty and shoddy; peel off little by little; take time; tomorrow will do, next life will do - and when at last one comes to the centre one finds there is nothing there, because one's mind has been made incapable, dull and insensitive.
Having observed this process, one asks oneself, is there not a different approach altogether - that is, is it not possible to explode from the centre? g5Bq:s-r F
The world accepts and follows the traditional approach. The primary cause of disorder in ourselves is the seeking of reality promised by another; we mechanically follow somebody who will assure us a comfortable spiritual life. It is a most extraordinary thing that although most of us are opposed to political tyranny and dictatorship, we inwardly accept the authority, the tyranny, of another to twist our minds and our way of life. So fl we completely reject, not intellectually but actually, all so-called spiritual authority, all ceremonies, rituals and dogmas, it means that we stand alone and are already in conflict with society; we cease to be respectable human beings. A respectable human being cannot possibly come near to that infinite, immeasurable, reality. 注: 前些日子应朋友要求的粗糙翻译.这只是那篇文章其中五分之一的内容. 我想这些问题还是挺有意义的.值得好好考虑.
选择面对困难的态度
我无法改变命运的话,我可以改变面对命运的态度!!!:lol 人生的意义就在于你可以不断地追问自己追问他人"人生到底有何意义?" 楼上的真有哲理，PF 人生的意义?太过形而上的问题，走在人生的路上，尚不知可以如何回答。
个体生命的差异性决定了个人解答这个问题的基调，即便是我们眼中那些所谓的大哲学家。
个人的人生经历对于诸多事务的看法是有致命影响的，无人例外。
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另外说句：哇。。。小小的英文很厉害啊，在我心目中的形象又加了n多分。
[[i] 本帖最后由 sunday2007 于 2007-11-17 15:17 编辑 [/i]]
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