What is order? Is it possible to find out what is order when our brains are confused and disorderly? So we must first find out what is disorder, not what is order. Because when there is no disorder, there will naturally be order. Right? One of the causes of this disorder, perhaps the major cause, is conflict. Where there is conflict—not only between man and woman but also between nations, between religious beliefs and faiths—there must be disorder.Another major cause of disorder is this concept, this illusion that we are all individuals. As we said in the previous talks, you must question, doubt what the speaker is saying. Do not accept anything from anybody, but question, investigate, and not resist. If you merely resist what is being said, which may be true or false, then our conversation comes to an end. When two people are talking over together their problems, and if one is resisting, then conversation ends.

秩序是什么？当我们的大脑困惑、混乱时，有可能发现秩序是什么吗？所以我们必须首先搞清楚混乱是什么，而不是秩序是什么。因为当混乱不存在时，秩序自然就会出现，对吗？这种混乱的原因之一，也许是最主要的根源，就是冲突。当冲突存在时——不仅仅是男人和女人之间的冲突，还有国家之间、宗教信仰和信条之间的冲突——混乱就必然存在。混乱的另一个主要原因是这个观念、这个幻觉：我们都是个体。正如我们在之前的讲话中提到的那样，你必须质疑、怀疑讲话者所说的话。不要接受任何人说的任何事情，而是要质疑、探究，但不是抗拒。如果你单纯地抗拒我说的话，无论这些话是真是假，那么我们之间的对话就结束了。当两个人一起探讨他们的问题，如果其中一个人心怀抗拒，那么对话就结束了。

Our consciousness is the result of a million years or more. It contains all the animalistic, primitive essence, as we have come from the animal, from nature. Deep down in our consciousness we find that there are still the deep responses of the animals, the fears, and the desire for security. All that is part of our consciousness. Our consciousness also contains innumerable beliefs, faiths, reactions, actions, various memories, fear, pleasure, sorrow, and the search for complete security. All that is what we are. We may think part of us is divine, but that is also part of our thinking. All that consciousness, we think, belongs to each one of us. Right? Religions—Christianity, Hinduism, and others—have maintained that we are separate souls.

我们的意识是一百万年或者更久的结果，它包含了所有动物性的、原始的要素，因为我们是从动物、从自然中进化而来的。我们发现，在我们的意识深处依然存在着那些深层的动物反应，存在着恐惧和对安全的渴望。这一切都是我们意识的一部分。我们的意识还包括不计其数的信仰、信念、反应、行动，包括各种记忆、恐惧、快乐、悲伤以及对彻底安全的追寻。我们就是这一切。我们也许认为我们身上有一部分是神圣的，但那也是我们思想的一部分。我们以为那整个意识分属我们每一个人，对吗？各派宗教——基督教、印度教以及其他宗教——都声称我们是各自分离的灵魂。

So you are the entire humanity; you are not an individual. Listen to that statement: you are the entire humanity, you are humanity, not all that rubbish of division. When you listen to a statement of that kind, do you make an abstraction of it? That is, do you make an idea of the fact? The fact is one thing, and the idea about the fact another. The fact is that you have thought that you are individuals. Your religions, your daily life, your conditioning have made you believe that you are individuals. And somebody like the speaker comes along and says, ‘Look carefully, is that so?’ First you resist it saying, ‘What are you talking about?’ and push it aside. But if you listen carefully, then you share this statement that you are the entire humanity. How do you hear that statement—the sound of it? Do you make out of that statement an idea, away from the fact, and pursue the idea?

所以你就是全体人类，你并不是一个个体。听听这个表述：你就是全体人类，你就是人类，而不是所有那些形同垃圾的划分。当你听到这样一种表述，你会把它抽象化吗？也就是说，你会把事实变成一种理念吗？事实是一回事，而对于事实的理念是另外一回事。事实是你一直认为自己是个体。你的宗教，你的日常生活，你所受的制约让你相信你是个体。然后像讲话者这样的一个人过来说，“仔细瞧瞧，是这么回事吗？”你先是会抗拒，你会说，“你在说什么啊？”然后把这个说法搁在一边。然而，如果你仔细倾听，那么你就是在分享“你就是全体人类”这个表述。你是如何听到这个表述——听到它的声音的？你会从这个表述中得出一个脱离事实的理念，然后再去追逐这个理念吗？