Krishna 1

Bonjour, j'aurais besoin que quelqu'un m'aide à traduire ce texte vers le français :


I would like to talk about so many things,
because wherever one goes...
Europe, India, Australia or America,
one finds more or less the same human problems.
Most human beings in the world are so confused...
...and living a contradictory life;
they are thoroughly unhappy,
utterly miserable and in great deal of sorrow.
And one's life seems to be a battlefield,
from the moment you are born till you die.
One finds, right through the world, division,
nationalistic, linguistic, religious differences,
one sect opposed to annther, one way against another,
each saying its way is the best and the only one...
...and so on. There is division, conflict and war.
There is division as the business world,
the spiritual world, the religious world,
the scientific world,
or the professorial, college world.
seeing all this division, this utter chaos,
and a great deal of misery, one wonders...
... and i'm sure you do too - What is one to do,
what course of action to be followed,
the left, the centre or the right.
Or is it a course of action dictated by some ideology,
some belief,
some authoritarian dictum;
or must one follow a course of action...
...that doesn't depend on any authority whatsoever,
neither the left, the centre, nor the right,
nor any guru, any teacher, any priest,
or for any organised religion, catholic, protestant, what you will,
but follow one's own inclination, tendency;
or follow one's own experience and knowledge,
self-reliant, confident and purposeful.
There is so much contradiction, not only outwardly...
...but also inwardly.
And what is one to do ?
I'm sure you must have asked this question many times -
the more serious one is the more earnest,
and not seeking entertainment,
one must have really deeply asked this question,
confronted by a world that is so chaotic, contradictory, divided,
knowing very well that one has lost faith,
having no trust in anybody,
no teacher, no professor,
no priest or authoritarian utopia.
if you are at all serious,
and i hope you are at least for this afternoon,
you must have not only asked...
...such a question of yourself, but also...
...have found a responding answer...
...to the challenge: what is one to do ?
not having faith in another, not be dependent...
...on some saviour, some teacher, some authority,
then where are you to look for light,
for an understanding ?
What we are trying to do is to find out for ourselves,
confronted with this extraordinary problem of living,
with all it's contradictions and complexities,
what is the course of action which will not be contradictory,
which will be whole, complete,
whitch will not produce more agonies,
more mischief, more confusion.
And to find that out is our problem -
and i think that is the only problem in life.
An action that is not broken up, that is not contradictory,
that is continuous, whole, complete and total,
so that it doesn't bring more sorrow, more confusion.
And if you will, we will go together into this question,
bearing in mind that the speaker has no authority whatsoever,
because both of us are going to examine, observe,
this phenomenon called life, living,
and find out the truth of the matter,
if there is an action, a way of living,
not at odd moments or in a great crisis but every day,
every minute, a way of living in which there is joy,
there is no violence, no brutality, no contradiction,
and obviously no imitation and dependency.
Unless we find such a way of living, not an abstract idea,
a philosophical concept, a theory,
but rather an actual way of living,
whether there can be an action...
...so complete, so whole,
so completely non-contradictory.
And i feel to live that way is the only religious way,
none other.
We are using the word 'religion'...
...not in the accepted sense of that word,
which is to believe in something, believe in God or no God,
or believe in some conceptual ideation -
we are using that word as a way of life in which...
...every action is whole, complete and full of ecstasy.
We are going to go into that.
First of all, to understand all this,
we must establish right relationship between us,
between you and the speaker.
He is not teaching you...
...in the ordinary sense of that word,
...telling you what to do.
the word 'teach' is to give information,
to make one understand, to point out, to inform.
and one can teach mathematics,
give you some scientific information.
But here there is no teacher, and we really mean it,
because each one of us has to be his own teacher,
...and his own disciple.
And this is a very serious matter.
So that you are listening with quite a different attitude,
you are listening to the speaker,
to the words he is using, and...
...understanding those words, watching through those words...
...all your own reactions and responses and conditioning,
so that you yourself, through your own observation, learn,
so the speaker becomes a mirror...
in which you are observing yourself.
So our relationship,
...between you and the speaker, is of a basic communication,
communication being sharing together,
understanding together, working together -
that is what the word 'communication' means,
...to commune.
So, seeing all that, not as a theory,
not something that is extraneous to you,
but actually, that is your life,
your daily contradiction, your daily battle,
your daily irritations, anger, hatred, brutality.
And to see if all that can end, so that...
...we can live quite a different kind of life - a life that is free,
a life that doesn't bring through action, misery,
a life that is really, completely, totally peaceful.
So one asks, observing all this,
what is one to do, knowing that you are the society,
and the society is you - you are the world...
and the world is you, wich is not just an idea
but a fact. you have created this world,
by your greed, anger, ambition, competition, violence,
inwardly you are that; and outwardly you've wars,
you've all these divisions, the black and the white...
and the pink and the blue and all the rest of it -
prejudice, antagonism, brutality.
we know this.
Either you know it as an idea...
...or you know it actually.
You know it through a magazine, through a newspaper,
or somebody has told you.
Or you have observed it in yourself,
you have seen it in yourself, completely, and therefore...
...there is no need for another to tell you what the world is like,
you don't have to read a single newspaper,
a magazine or listen to any talk,
if you know for yourself what you are.
realising what you are, then the question is entirely different,
the question : 'what to do ?'
because one realises what one is -
one is confused, as the world is.
One lives in contradiction, in division,
as the world is.
And without understanding oneself,
not only at the conscious level but also very much deeply,
very profoundly, unless there is this understanding,
not according to some analyst - Freud, Jung, or
your own particular pet analyst,
but to understand yourself as you are.
And in the understanding of that,
the question of what you are to do becomes entirely different,
because now you are putting the question in relation to the world...
...as though it were something outside of you -
to what political party you should join,
to what group, the pacifist and so on,
to what group, to what section.
So you are putting the world as something outside of you.
But when one realises, not verbally, not as an idea, but actually
- When one realises that one is the world,
and one's responsibility to the world is the responsibility...
of understanding yourself so completely.
And then your question - What to do, has quite a different meaning.
So the question is, how to observe,
how to observe oneself, oneself being the total human being.
you are not an American,
though you may have the label as the American.
And a man coming from India...
may call himself an Indian, with his particular label,
with his particular superstitions and beliefs.
But when you scratch or push aside all that,
he is an ordinary human being like you and me, like dozen others.
So the question is, how do you observe yourself ?
Because without knowing yourself,
Who is the world, not an individual -
the word 'individual' means a total entity, indivisible.
And individual means a human being in whom...
...there is no contradiction, no division, no separation,
is a total unit, harmonious unit. That is,
that word 'the individual' means that, indivisible.
So you are not individuals, you are all broken up,
contradictory in yourself.
So how are you to look at yourself ?
Please do listen to this, it is quite absorbing, this.
It demands a great deal of intelligence,
it is great fun, much more fun than any book,
than any religious entertainment, than any philosophy.
As we are broken up human beings in ourselves,
contradictory desires,
feeling inferior or superior, being afraid,
having no love, feeling lonely, fragmented,
not only superficially but deeply -
how are you to observe ?
One fragment observes the rest of the fragments ?
One becoming the censor, the examiner, the observer,
watching over the rest of the fragments ?
And what gives him the authority over the other fragments ?
So the question is, who is the observer and...
Who is the censor that says, this i will do, this i won't do,
this is right and this is wrong,
this path i will take and i won't tread that path,
i'll be a pacifist with regard to this war...
...but i've other favourite wars,
i will follow this leader and not that leader,
i believe in this and not in that,
i will hold this prejudice and reject that knowing,
if you have observed yourself,
that you are a fragmented human being ?
And therefore, being fragmented, contradictory,
living in constant conflict, and knowing this conflict,
one fragment of this many, many fragments, takes charge,
becomes the authority, the censor,
and his observation must inevitably be contradictory.
Right ? i hope you are following all this.
If one fragment, one part of you...
...assumes the authority of the analyser...
over the other fragments,
why has he assumed that authority ?
And can he - one fragment,
analyse the rest of the other fragments ?
You are following all this ?
See how dreadfully complex it has all become.
Whether you are analysed by a professional or...
...you analyse yourself, it is still the same pattern.
So it is very important to find out how to observe,
how to observe all these many contradictions...
...whitch make up our life,
how to observe the whole of those fragments...
...without another fragment taking place.
But this is very important to find out,
because as long as there is contradiction,
division, in oneself, there must be conflict,
there must be violence, which expresses itself...
...in the world outside, in society.
And as long as this fragmentation exists within one,
there can be no peace. And a man who really,
deeply wants to understand and live a peaceful life, a life of love,
must understand this question completely.
therefore it is a very serious matter,
not just an afternoon's listening to a few words -
we are dealing with the whole problem of existence.
And it is only the mind that can give serious attention to this,
that is able to resolve it. So it is very important, impertive,
that one understands this question.
How do you observe ?
Do you observe yourself as an outsider,
as a censor, saying, this is right, this is wrong,
justifying, condemning, approving, storing up ?
And if you do, there is contradiction...
...and therefore conflict and therefore violence.
So how do you observe ?
...through an image ?
When you observe a tree, do you observe...
...with knowledge of that tree,
the knowledge that separates you from the tree,
divides you, brings about a space between you and the tree ?
How do you observe ? How do you observe your wife...
...and your husband or your girl...
or boy, how do you observe them ?
watch yourself, sir, please do it as we are talking,
don't make notes, don't fiddle around with a tape-recorder,
but watch it. How di you look at another ?
Don't you look at another...
...through the image you have built about the other ?
the image that you have been building for many years...
...or perhaps two days.
And the image becomes the observer.
Right ? Are you following this ?
So the image or through the image you look.
So the censor, the observer, is one of the fragments.
And that censor has an image of what is right and what is wrong,
what should be done and what should not be done,
becasue he is still functioning as a fragment.
So the question from this arises,
whether one can observe without any fragment,
to see you, see oneself, see the world, without fragmentation at all.
And what brings about fragmentation ?
Not only in oneself but also in the world of which one is -
what brings it about, why is one fragmented,
why are there contradictory desires ? right ?
Now, why is one violent ?
which is part of contradiction.
there are many causes why human beings are violent -
lack of physical space;
human beings who have evolved from the animals...
and the animals are very aggressive;
and people love beings aggressive;
feeling inferior and they want to be superior...
...and so on. There are many causes.
And most of us spend our time discussing the causes,
explaining the causes; each professor,
each specialist, each writer,
according to this conditioning, explains the causes -
volumes are written why human beings are violent.
But at the end of the volume human beings still remain violent.
So the description is not the described,
and therefore is of very little value.
You know why you are violent very well,
you haven't got to spend years...
...trying to find out the cause of your violence,
which is such a waste of time.
But to observe violence as it is,
without the censor,
who then separates himself from the fact that he is violent.
Are we meeting each other ?
Are we communicating with each other ?
I am not sure.
Look sirs,
this is really, very important to understand.
So let's go into it a little more.
Let's suppose i am violent -
anger, jealousy, brutality,
driving ambition that brings about competition.
and i'm always measuring myself against somebody else.
And this comparison makes me feel i'm inferior...
...to you who are superior. So there is a battle, violence,
and all that.
then i say to myself, i must get rid of this,
I want to live at peace, though i've lived for...
...thousands and thousands of years as a human being,
there must be a change, there must be change in society,
however rotten it is, and it is.
So i'll plunge into social work and therefore forget myself.
And the social work and the society is me.
So i am escaping from mysself.
and realising all the tricks the mind plays upon itself,
now, i look at myself, i am violent.
And how do i look at that violence ?
As a censor who condemns violence ?
Or justifies violence ?
Or one who is not capable of dealing with...
...that violence, therefore escapes from it ?
How do i look at myself; look at that violence ?
Please do it.
Are you looking at it as an observer...
...who is different from violence ?
the observer who is separate, who condemns, justifies...
...and says, this is right, this is... and so on...
The observer looks at the violence,
separates himself from violence and condemns it.
Or is the observer the observed ?
You are following ? The observer recognises violence...
...and separates himself in order to do something about it.
But the separation is one of the tricks of thought.
So the observer is the observed, is the violence.
So long as there is a division...
...between the observer and the observed,
...there must be violence. Right ?
So when i realise that, not verbally,
realise with my heart, with my mind, with my whole being,
then, what takes place ?
you understand my question ?
You know, when you observe anything,
there is always not only physical separation, distance, space,
there is also the desire to identify yourself with...
...that which is beautiful, noble,
...and not identify yourself with that which is not.
So identification is part of the trick...
...of a mind that has separated itself as the censor,
and is now trying to identify.
But whereas when the observer becomes aware...
...that he is part of the observed, and he is,
and therefore no image...
...between the observer and the observed,
then you will find that conflict completely comes to an end.
This is real meditation, this is not just a trick.
Therefore it is very important, imperative,
that one understands oneself, deeply,
understand all the responses the conditioning,
the various temperaments, characteristics, tendencies -
just to watch without the observer. We are meeting now ?
To observe without the observer.
And that is the act of learning.
And so that is the action.
now there is a difficulty in this.
One is observing oneself. One wants to learn about oneself -
the more you discover, the more you understand,
the greater the freedom.
I am using the word 'more' purposely for the moment -
'the more' is a comparative evaluation.
I want to understand myself, learn about myself.
In observing myself -
please do this as the speaker is going into it, do it actually,
don't take it home and think about it, do it now.
No, this is not a group therapy or a confessional...
...or all that nonsense, but watch yourself...
...as we are working together. I want to learn about myself.
And myself is a living movement -
each desire contradicts the other, they are living, moving,
they are vital. And I observe...
and through that observation, i've learnt.
With what i have learnt i am going to look next minute.
Right ? You follow this ?
I am going to look, observe with the knowledge...
...wich i have gathered through previous observation.
Am i learning, is there learning then ?
Because when the mind observes...
...with an accumulated knowledge from it's examination,
that knowledge is preventing perception,
that knowledge is preventing the freedom to look.
See the difficulty. So can the mind observe without accumulating ?
and the accumulation is the observer,
is the censor, is the conditioned entity.
therefore, to look...
without accumulating, that is sir, look:
someone flatters you, says how nice you are,
how beautiful you are, how very intelligent,
or how stupid you are.
Now can you listen...
...to what he is saying, that you are stupid or very clever...
...or very this or very that, can you listen without accumulation ?
that is, without accumulating the insult or the flattery,
because if you listen with accumulation,
then he becomes your enemy,
or your friend.
Therefore that listening and how you listen creates the image.
Right ?
And that image separates,
and that image is the cause of conflict -
the image that you have about the Communist...
... and the bourgeois,
the image you have about the Catholic,
if you are a Protestant.
And the Catholic has the image about the protestant.
The image you have about your husband or your wife...
...or your boy, whatever it is.
You believe, and another does not believe,
So there is contradiction.
So can you observe without separation ?
Can you observe at the moment of violence,
at the moment of your anger, without the censor ?
See how difficult it becomes if you are not aware at that moment.
If you are not aware at that moment...
...you have already created the image.
So to observe the cloud,
the beauty of it, the light of it,
to observe the lovely hills in this country,
to observe the light on the water -
just to observe without naming it,
because the naming, the knowledge, the experience...
...prevents the mind from observing totally.
So when the mind can look without the observer,
all fragments come to an end - in oneself.
And this is really very important to grasp, to understand.
And this cannot be taught by another.

Bonjour Guillaume,

Je pense que sera difficile de trouver un bénévole qui est prêt à traduire un texte de 3466 mots gratuitement

Bonne chance!

Il y a tant de choses dont j'aimerais parler
car où qu'on aille...
en Europe, en Inde, en Australie ou en Amérique,
on rencontre plus ou moins les mêmes problèmes.
La plupart des êtres humains sont si désemparés
...et vivent une vie contradictoire;
ils sont profondèment malheureux,
totalement démunis et dans un état de grande tristesse.
Et leur vie ressemble à un champ de bataille,
de leur naissance à leur mort.
On trouve ici-bas, des divisions,
de nationalité, de langue, des différences de religion,
une église opposée à une autre, un chemin opposé à l'autre,
chacun croit que le sien est le meilleur...
Et ainsi de suite...
Il y a division, conflit et guerre.
Il y a division entre le monde des affaires,
le monde spirituel, le monde religieux,
le monde scientifique,
ou encore le monde enseignant et le monde étudiant
à voir toute cette division, ce véritable chaos
et toute cette misère, l'on se demande
...et je suis sûr que vous vous demandez également
"que doit-on faire", vers qui doit-on se tourner,
la gauche, le centre ou la droite.
Ou doit-on se laisser guider par une idéologie,
une croyance, un diktat autoritariste;
ou doit-on se laisser guider par
...ce qui ne relève d'aucune autorité,
quoiqu'il en soit,
ce ne sera ni à la gauche, ni au centre, ni à la droite,
ni à aucun gourou, ni à aucun prêtre,
ni à aucune religion formelle, catholique, protestante, ni à ce que vous voulez*,
mais plutôt en suivant vos aspirations, votre façon de voir, vos tendances;
ou encore votre expérience, votre savoir,
votre confiance en vous et votre capacité de réflexion.
Tant de contradiction, pas seulement
extérieurement...
...mais aussi intérieurement.
Et que doit-on faire?
Je suis sûr que vous vous êtes posés cette question de nombreuses fois -
le plus sérieux est le plus réfléchi,
sans chercher à se distraire,
Il faut s'être sérieusement et profondément posé cette question,
ayant à vivre dans un monde qui est si chaotique, contradictoire, divisé,
en sachant très bien qu'on a perdu la foi,
que l'on a plus confiance en personne,
fût-ce en un professeur, en un savant,
en un prêtre ou encore en une utopie autoritariste.
--------------------------------------à suivre...

Pas facile à respecter, le saut de ligne...

wowwww super !!! merci beaucoup Franck !