第三章 科技：財富與問題的發電廠

◎pp 26-27

a future world government with an independent revenue of its own, and it would also provide a fund for raising the material standard of living of the poor majority of the World’s population. …This would be a big step towards knitting the human race together into a single family. But here again the preservation of mankind’s common patrimony is being imperiled by the greed of competing nations.

第26-27頁

未來的全球政府應該有獨立收收入，這個政府也會成立基金援助占全球人口大部份的窮人以提高他們物質生活的水平。這將是朝整個人類團結成為一家人邁的一大步。但是，這種世界人民是一家的維護，被正在互相競爭國家的貪欲所威害。

◎p.31

The most astonishing of the revolutionary changes in our time is the increase in material wealth through the application of science to technology. In this, our scientifically-planned technology has been successful beyond all expectations. But this success, so far from ensuring human happiness, has actually not increase it.

第31頁

在當代，最讓人吃驚的革命性變革是科技的運用讓物質財富驚人的增長。這方面，我們以科學計畫下的技術進步取得了出乎意料的成功。但是這種成功並沒有保證人類福祉，事實上它也沒有增加人類的幸福。

Chapter 4  Religion:  A Perennial Need?

第四章  宗教：永遠的需要？

◎p.38

Religion is an attempt to discover how to reconcile ourselves to the formidable facts of life and death.

第38頁

宗教就是一種令我們能夠接受生與死這個可怕的現實的一種嘗試。

◎p.40

[M]an is a spiritual being; but he is also a physical organism who finds himself in a universe that has a material as well as a spiritual facet.   He must therefore seek to provide himself with as much material apparatus as he needs for leading the highest possible spiritual life.

第40頁

人是一種精神的存在，但是，人也是一個物質的有機體，他發現自己生活在一個同時有物質面和精神面的宇宙。因此他必須尋求在物質方面的滿足，以便追求最高的精神生活。

◎p.40

nature has endowed man with much greater ability for understanding and mastering non-human nature than for mastering himself, learning how to live in peace and friendship with his fellows, and putting himself in spiritual harmony with the presence behind the universe.  There is a great inequality in the degree of man’s giftedness for science and technology on the one hand and for religion and society on the other hand, and this is, to my mind, one of man’s chief discords, misfortunes, and dangers. Human nature is out of balance.

第40頁

自然賦予人類的理解力及控制自然之能力超過了我們自我控制的能力，它也超過了我們學習與他人和平、友好相處之能力，還超過了我們令自己與宇宙背後的存在（the presence behind the universe）達致精神和諧之能力。人類在科學和技術方面的天賦與其在宗教和社會交往方面的天賦及其不平衡，並且我認為，這兩種天賦的失衡就是人類最主要的不和、最重大的不幸、最可怕的危險。人類本性已經失衡了。

◎p.41

We could justly accuse the whole human race…of a ‘morality gap’, and this gap has been growing wider as technology has been making cumulative progress while morality has been stagnating. Technology gives us material power, and this is morally neutral; it can be used, at will, for either good or evil.  The greater our material power, the greater our need for the spiritual insight and virtue to use our power for good and not for evil.  Material power that is not counterbalanced by adequate spiritual power, that is, by love and wisdom, is a curse and not a blessing. The less we have of it the better. The ‘morality gap’ means that, since we first became human, we have never been adequate spiritually for handling our material power; and today the morality gap is, I suppose, greater than it has ever been in any previous age.

我們可公正的控訴整個人類存在「道德缺失」，並且這種缺失隨著科技日積月累的進步、而道德發展的停滯而日益嚴重。科技賦予我們物質的力量，這個力量在道德方面是中立的，本身並無好壞。隨著人類的意志，它既會用在好的方面也會用在壞的方面。物質的力量越大，對精神方面的洞察和品德的要求就越高，品德令我們將力量用於善的方面，而非惡的方面。如果物質力量不能受到足夠的精神力量的制約，也就是說受到愛和智慧的制約，物質力量便是禍不是福。此時，物質力量越小反而就越好。「道德缺失」的含義是：從有人類，我們的精神力量就不足以讓我們把握好物質力量。我估計，當今「道德缺失」之嚴重已是史無前例。

◎p.41

Governments are aggravating this disparity today by subsidizing science and technology for the future development of material power, because material power produces wealth and military might, and these are the assets that make for success in the power-competition among this planet’s 140 or so sovereign independent states.  But to seek this kind of success is short-sighted; it is bound to end in disaster for all the participants, including the victors, in the future world war. Actually, the word ‘victor’ has become meaningless, because a future world war would be an atomic war, and in nuclear warfare there would be no victors, only victims. The morality gap has caused a number of civilizations to come to grief. Surely we ought to make our governments reverse their present policy of subsidizing science and research as instruments for the political and military power-competition. Scientific and technological achievements cannot be undone, but at least from now on we could, if we chose, divert our efforts and our energies from science and technology to religion and ethics.

第41頁

現今各國政府為求增長物質力量去扶植科學和技術，因為物質力量能夠創造財富和軍事實力，二者是世界140多個主權國家中贏得國力競爭的兩大本錢，使得精神與物質之間的差距更惡化。但是，追求這種勝利實在是目光短淺，在未來世界大戰中它必然給所有參與國帶來災難，勝利者也不例外。事實上，「贏家」一辭已經變得毫無意義，因為未來的戰爭是核武戰爭，在這樣的戰爭中，沒有贏家，只有受害者。道德缺失已經令很多文明痛苦不堪。毫無疑問，我們應該讓政府改變目前的政策，不要讓資助科學研究成為政治和軍事競爭的工具。科學與技術的成就已經無法消除，但是如果我們願意，至少我們可以從現在開始選擇將精力從發展科學技術轉向發展宗教與倫理道德。

◎p.42

The existence of the morality gap and the importance of closing it has been recognized by the world’s spiritual geniuses.  The teachings of the Buddha do not differ in the respect from those of the Chinese philosophers Confucius and Laotse, or of the Ancient Greek philosophers Socrates and Zeno (the founder of the Stoic philosophy), or of all the Hebrew prophets from Amos in the eighth century B.C. to Jesus.  These spiritual leaders were manifestly on the right track.  We ought to follow their lead today.

…Socrates goes on to say:  I came to realize that the important thing in the universe is human beings, not non-human nature….  What is important is the human spirit, so I decided that I would turn away from the study of non-human nature and would study why it is that men know what is good but do what is bad…in order to help myself and to help my fellow human beings to become better people than we are.  I believe that this change in Socrates’ intellectual orientation, as Plato reports it, is an historical fact, and I feel that it is very significant.  It was certainly a turning point, not only in Ancient Greek thought, but also in Ancient Greek morality and life. 

第42頁

世界上精神領域的天才們，早已意識到道德缺失的存在、也知道要彌補道德缺失的重要性。在彌補道德缺失方面，佛陀的教育與中國的古聖先賢孔子、老子，乃至與古希臘哲學家蘇格拉底（Socrates）以及芝諾（Zeno）（禁欲主義的創始人）的教育並無分別；亦與從公元前八世紀的先知阿莫斯（Amos）到耶穌等所有希伯來先知們的教導沒有分別。這些精神領袖很明顯走在正確的道路上，我們現在也應該跟隨他們的領導。

……蘇格拉底接著說：「我逐漸意識到，這個宇宙中最重要者莫過於人，不是物……重要的是人類的精神，所以我決定我要從研究自然物理轉向研究，爲什麽人們明知道何者為善卻依然造惡……如此可以幫助我自己，也幫助我的同類，成為更好的人。」我相信，柏拉圖所記錄的蘇格拉底的研究取向之轉變是史實，而且我也認為這個轉變非常重要。毫無疑問，這是一個轉折點，不僅僅是古希臘的思想轉變，更是古希臘倫理道德和生活的轉變。

◎p.43

The reason why the World is in its present dangerous condition is not because of any failure of science and technology.  We have created, by our application of science to technology, some enormously effective and powerful tools.  We have not the spiritual power or understanding or goodness to use these tools right so we are rightly afraid that we may use them to destroy ourselves.  We need another Socrates.

The World in our time is being dehumanized, and this is distressing.   We need to humanize, or let me say to re-humanize, our education, and I think this requires a new ideology, and not only a new educational ideology.  To be effective, it must be a new philosophical and religious outlook, covering the whole of life.  It must be a change in our ideals, bringing with it a change in the order of our priorities.

第43頁

世界當前的危機不是因為日任何科學與技術之失敗。運用科學於技術，我們創造了許多强大有效的工具。但是因為精神力量不足、或者說理解能力有限、缺乏善意，我們無法正確地運用這些工具，所以我們有理由害怕，這些工具可能會被用來毀滅我們自己。我們需要另一個蘇格拉底。

我們現在所處的世界正日漸失去了人性，這一點令人痛苦。我們需要人性化，或者說讓我們重歸人性的教育，這一點我認為需要一個全新的意識形態，而不僅僅是一個新的教育理念。這個全新的意識形態要有效，必須是一個涵蓋整體生命的新哲學與宗教觀。新的意識形態必須改變我們的理想，並帶來人生的優先次序[c1] 的改變。

目前我們側重點成就財富與權力的成非常成功，但是這個成功並沒有給我們帶來滿足，反而讓我們陷入危機。我們以個人的幸福以及彼此的和睦為代價，去購買這些「商品」……我們應該研究人類應以完善自己，好讓我們進步，能夠與改善他人和睦相處際關係為目標。

At present we are very successfully giving priority to the achievement of wealth and power, but our success is not giving us satisfaction and it is bringing us into danger.  We are purchasing these commodities…at the price of individual unhappiness for ourselves and of discord with each other….  We ought to study man for the purpose of making ourselves better and making our relations with each other better.

◎p.44

In the rich countries we have more than enough, now, of material power and wealth.

如今在富裕的國家裡，物力和財富遠超所需。

◎p.44

…[S]cience and technology cannot serve as substitutes for religion.  They cannot satisfy the spiritual needs for which religion of all kinds does try to provide, though they may discredit some of the traditional dogmas of the so-called ‘higher’ religions.

Historically, religion came first and science grew out of religion. Science has never superseded religion, and it is my expectation that it never will supersede it.

第44頁

科學和技術不能代替宗教。儘管科技否定了所謂「高級」宗教的一些傳統的 基本教義，但在各宗教對人類精神需求上所提供的嘗試，科技是無法滿足[c2] 的。

歷史上，是先有宗教，科技再從宗教中衍生出來。科技從未曾取代宗教，並且我期望它永遠不能取代宗教。

◎P.46

So far…science has shown no signs that it is going to be able to cope with man’s most serious problems. It has not been able to do anything to cure man of his sinfulness and his sense of insecurity, or to avert the painfulness of failure and the dread of death.  Above all, it has not helped him to break out of the prison of his inborn self-centredness into communion or union with some reality that is greater, more important, more valuable, and more lasting than the individual himself.

第46頁

迄今為止，科學沒有任何跡象表明它能夠解決人類最嚴肅的問題。它對於治療人的根本煩惱  原罪及不安全感；或轉移挫敗的痛苦及對死亡的恐懼，毫無辦法。最重要的是，科學並不能把人從自我中心的牢籠中解脫出來，讓小我融入一個更大的、更重要的、更有價值的、更持久的大我 一真法界之中。

◎p.47

Our greatest need is for a spiritual improvement in ourselves and in our relations with our fellow human beings, but this is a need that science and technology in themselves cannot meet….  Science and technology may create a religious vacuum by bringing previously accepted religions into discredit, but they cannot fill this vacuum themselves; it will be filled by religions of some kind.

I do not believe that any human being has ever been without religion or ever can be.  To feel reverence and awe seems to be one of the inborn instincts of human beings; they feel the need to look beyond themselves to some supernatural or natural being or power, or even to do obeisance to some particular object such as the flag which has become the symbol of nationhood…. But a human being who is normally unconscious of his religion is apt to feel the need for it at moments of personal crisis.  Personal crises are inevitable, especially the final crisis of death….  [I]t is almost certain that they will have had to face up to some difficulties for which science and technology have not provided a solution.

第47頁

我們最大的需求，是心靈的成長及與改善人際關係人為善，這些需求恰恰是科技本身無法提供的。……科學技術令人們曾經信仰的宗教變得不可信，從而造成了宗教的真空時代，但是科技本身卻無法由科學自己來填補這個真空；填補宗教真空的，只有靠宗教這個真空將來會被某些宗教填補或者類似宗教的教育。

我不相信，人類從不曾缺少沒有宗教，未來亦然。我感到恭敬心與敬畏心好像是人類的本天性 ；敬畏之心是人類與生俱有的本能。人類會想要要超越自己達到超自然的或者自然的力量人類有一種崇尚的需求，越過自己 崇向超自然的或自然的，或者是權力，甚至則希望對某個特別定的事物的誠服表示崇敬，例如代表國家的國旗。……但是一個人，就算他平時沒有意識到自己的對宗教信仰沒有什麽印象，也會在經歷人生危機的時候意識感受到自己需要以宗教的需求為依託。人生危機是無法避免的，尤其是最後的危機 死亡……可以肯定的是，人他們的一生一定會面對一些科技無法解決的問題的一生一定會面對一些科技無法解決的困境。

I do not believe that any human being has ever been without religion or ever can be.  To feel reverence and awe seems to be one of the inborn instincts of human beings; they feel the need to look beyond themselves to some supernatural or natural being or power, or even to do obeisance to some particular object such as the flag which has become the symbol of nationhood…. But a human being who is normally unconscious of his religion is apt to feel the need for it at moments of personal crisis.  Personal crises are inevitable, especially the final crisis of death….  [I]t is almost certain that they will have had to face up to some difficulties for which science and technology have not provided a solution.

◎p.48

All the great historic philosophies and religions have been concerned, first and foremost, with the overcoming of egocentricity. At first sight, Buddhism and Christianity and Islam and Judaism may appear to be very different from each other.  But, when you look beneath the surface, you will find that all of them are addressing themselves primarily to the individual psyche or soul; they are trying to persuade it to overcome its own self-centredness and they are offering it the means for achieving this.  They all find the same remedy.  They all teach that egocentricity can be conquered by love.

第48頁

歷史上所有 偉大的哲學和宗教都把克服自我中心 我執 作為首要關注點。乍看上去，佛教、基督教、伊斯蘭教、猶太教彼此不同，但是，如果您通過表面看實質，將會發現所有的宗教都在解決人類心理或者心靈方面的問題；都是在勸我們克服自我中心 我執，並且提供克服的方法。他們都找到的解決方法也很一致樣的解決方法。，他們都是教通過愛來能克服征服自我執。

◎p.49

Religion will also help man in dealing with another problem which science and technology have aggravated rather than solved.  I mean the problem of facing old age.

第49頁

宗教還會幫助人們解決另一個問題，那是科學技術計不但未能解決、反而令它更加嚴重反令它更惡化的問題的問題。這個問題就是如何面對衰老。

◎p.50

The power and wealth which are created by the application of science to technology are meaningless and valueless in face of death, and one test of a religion’s worth is its attitude towards death and its efficacy or inefficacy in helping a human being to cope with the prospect of death.

第50頁

面對死亡，通過科學和技術所積累的權利及財富都失去了意義和價值應用科學於技術所創造的權力及財富都失去了意義和價值。有一種測試宗教之價值的方式是：考察該宗教對於死亡的態度，以及能否有效地幫助一個人應對必將到來的死亡。

◎p.57

[T]he ultimate objective of human curiosity is…, in my belief, action for gaining closer contact with the spiritual presence behind the universe, in order that we may enter into communion with it and bring our ephemeral selves into greater harmony with it.

第57頁

人類好奇心的最終目標就是要為了要與宇宙背後的精神存在 一真法界 有更密切的接觸而付諸行動，以便最終令我們能融入這個精神存在一真法界之中，從而令這個朝生暮死的小我融入與實相相應的偉大和諧之中從而令這個短暫的小我與實相更和諧。

◎p.58

…what I mean by morality in relation to religion.  I mean by morality the standard of behaviour that is required of man, as a social being, in his relations with his fellows.  In order to be in the right relation with something outside himself, a human being…has to overcome and transcend his own self-centredness.  This is the first and the fundamental demand made on him by religion, and this is why every religion includes, among other things, a code of moral conduct.  We are in more immediate and continuous contact with our human neighbours than with the presence behind the universe, so morality makes more direct and more constant demands on us in our daily life than religion makes. But the demands of morality and religion do not compete or conflict with each other. So far from that, it is difficult, if not impossible, to have the right relation either with other human beings or with the spiritual presence behind the universe if we do not have the right relation with both. Both are outside ourselves, but our lives are bound up with them. In fact, religion and morality are interdependent, and the link between them is that both require self-abnegation, self-denial, and also, if need be, self-sacrifice. 

We are in more immediate and continuous contact with our human neighbours than with the presence behind the universe, so morality makes more direct and more constant demands on us in our daily life than religion makes. But the demands of morality and religion do not compete or conflict with each other. So far from that, it is difficult, if not impossible, to have the right relation either with other human beings or with the spiritual presence behind the universe if we do not have the right relation with both. Both are outside ourselves, but our lives are bound up with them. In fact, religion and morality are interdependent, and the link between them is that both require self-abnegation, self-denial, and also, if need be, self-sacrifice. 

第59頁

我所定義的關於宗教與道德方面宗教與道德的關係，我認為道德就是作為群居的人類，在與同類交往過程中的必備的行為標準。事實證明，為了與人自身以外的任何事物保持良好的關係，人必須克服與超越自我中心主義。這是宗教對於人首要的、最基本的要求。這也是為什麼在每一種宗教，中對於任何事物除了其他事物，都有一個道德的行為準則。相較於接觸與終極精神實相相比宇宙實相，我們與人類鄰居的接觸人類與同類有更直接、更頻繁的接觸。因此與宗教相比，道德對我們在日常生活中道德對我們的要求行為的約束更直接，更持久更經常。但是道德與宗教二者在對人類的要求二者之間並無方面互不衝突，互不對立競爭。反之就這一點而言，如果人不能建立良好的人際關係、不能與宇宙背後的精神世界合一的話，則我們人類就很難，甚至無法和其他人以及宇宙的精神世界建立正確的人際關係，或與宇宙實相合一，若我們與二者沒有正確的關係聯繫。二者終極精神實相與我們的同類都存在超越自於我們自身之外，但是二者都與我們的生活密切相關但是二者都與人生密切相關。事實上，宗教與道德彼此相互依存，維繫兩者之間的聯繫就是：它們都要求人類自我克制，自我否定，及必要時自我犧牲。

◎p.59

Another reason [why the historic religions have been losing their hold] is that all the established higher religions have acquired a number of non-essential accretions to which the ecclesiastical authorities sometimes cling obstinately and perversely.  However…the historic higher religions all convey permanent truths, and all give counsel and offer precepts for action which are permanently valid.  They all counsel us to try to overcome self-centredness and to surrender ourselves to love, and they point out practical ways of acting on this counsel.  This is part of the essence of the higher religions, and it is common to them all.  We now need to disengage these permanent truths and precepts from the temporary forms that are the traditional expressions of them.  We need to re-express them in forms of our own, forms which will no doubt become out of date in their turn and will have to be re-expressed again by our successors.

It is, of course, controversial to say that the permanent essence of all the higher religions is the same, and many followers of each of the different higher religions would deny this strenuously.  But …it is undoubtedly true that the ethical precepts of all the higher religions and philosophies are practically identical.

We now need to disengage these permanent truths and precepts from the temporary forms that are the traditional expressions of them.  We need to re-express them in forms of our own, forms which will no doubt become out of date in their turn and will have to be re-expressed again by our successors.

It is, of course, controversial to say that the permanent essence of all the higher religions is the same, and many followers of each of the different higher religions would deny this strenuously.  But I think it is undoubtedly true that the ethical precepts of all the higher religions and philosophies are practically identical.

第59頁

古老的宗教失去其立足之地的令一個原因是現存所有高級宗教都累積了許多不重要的內容古老的宗教失去其立足之地的另一個原因是現存所有高級宗教都累積了許多非實質的填加物，這些歷史的包袱有時候被教會的權威們固執 剛愎自用地堅持著。但是，……，所有這些古老的高級宗教歷史宗教都在傳達永恆的真理，都給人們提出忠告及，提供約束我們行為的戒律，這些都是永遠有效的這些都是永遠正確的。它們都勸告我們要克服自我中心主義，要有愛心臣服於愛，並提出了遵守這些忠告的實際做法並指出了篤行這些忠告的實際做法。這些內容是所有高級宗教精華的一部分，是所有這些宗教所共有的內容。

現在我們需要將這些永恆的真理與戒律從短暫的傳統的表達方形式中解放出來。，我們需要按照我們現代人自己的方式重新表述這些內容。毫無疑問，我們的方式也會逐漸過時，後人亦將以他們的方式來表述。

當然，若要說所有高級宗教永恆的精華部分完全相同，會產生許多争議；各個高級宗教的信徒們必將竭力對此予以否定。然而毫無疑問的是，所有高級宗教或哲學中關於道德倫理的戒律的內容，幾乎是一模一樣的。

◎p.60

Human temperaments are not uniform, and each type of temperament needs a different form of expression for the same universally and permanently valid truths and precepts.  Take Hinduism’s and Islam’s widely different presentations of the character of the ultimate reality behind the universe.  I think these two presentations are not contrary to each other, but are complementary; they supplement each other.  Hinduism conveys both the unity and the variety of ultimate reality.  It dwells on the supra-personal character of ultimate reality (Braham), which is something more than a personality of an anthropomorphic kind, but it also present diversity in the pantheon of Hindu gods and goddesses in human or animal form.  Islam dwells on the unity of ultimate reality in its anthropomorphic facet (the aspect of it through which a human being can most easily communicate with it).  It seems probable that mankind needs both presentations and that different individuals have a greater need for one of them than for the other because of their differences in temperament and outlook.

These varieties of temperament do not coincide with differences of race or nationality; they exist in every human community.  What we do need is mutual tolerance between people who have different religions.  We need to recognize that these different roads all lead towards an identical goal, and that there is no need to quarrel with somebody because he is following a different road.  It would help to encourage this mutual tolerance if the historic religions could be liberated from their non-essential accretions, which seem to modern scientifically-orientated minds to invalidate many of the historic religions’ doctrines.

第60頁

人們的根器各不相同，故對於放之四海皆准的永恆真理及戒律，需要不同的表達形式。舉例來說，對存在於宇宙背後的終極實相（ultimate reality）之闡述，印度教與伊斯蘭教迥然有異。但我認為這兩種表述並不互相違背，而是互補。印度教傳達了終極實相的一體性與多元性。它安住於終極實相（梵天）超越人類的特質，即梵天不僅止於人性化的特點，但也展現出印度教中神眾的多樣性，即以男身、女身、乃至動物身示現的眾神。伊斯蘭教則安住於終極實相一體之擬人面（即最易與人類交流的形式）。人們可能同時需要這兩種表達終極實相的方式，也可能因習氣與人生觀的差異而對某一種形式的需求多過另一種形式。

每個社會都有不同性格的人，性格的差異不等同於種族或是國籍上的差異。我們真正需要的是不同信仰者之間的相互包容。我們需要認識到這些不同的道路，全都引向同一個目標。因別人走的道路與自己不同就爭吵是沒有意義的。如果歷史悠久的宗教能從它們那些非實質的形式中解放出來，勢必會大力促進宗教之間的相互包容 和睦共處。正是這些的非實質的教條，令現代被科學洗腦的人們視古宗教之教義無理。

◎p.60-61

The term philosophy is now often used to mean the technical study of the workings of the conscious stratum of the human psyche, the theory of knowledge, logic, or even the analysis of the nature of language.  This is really a branch of science, dealing scientifically with one facet of human nature. It is so different from philosophy in the traditional meaning of the word….  In the original sense of the term, philosophy is hardly distinguishable from religion.  Is Buddhism, for instance, a philosophy or a religion?  Either word would fit, and the same is true of most of the Ancient Greek philosophies—Stoicism and Neoplatonism, for example. Both religion and traditional philosophy are concerned with action, not only with knowledge and understanding, and both offer precepts and advice to help the individual in dealing with himself and with other people.  Both are therefore concerned also with morality.

第60-61頁

現今哲學這個術語常常用來代表對人類心理意識層面活動的學術研究，它是一種知識的理論、邏輯，甚至是對語言本質的分析。它實際上只是科學的一個分支，用科學的方法分析人性中的某個面向。與傳統意義上的哲學有很大差異。…哲學的原義與宗教幾乎沒有什麼區別。例如，佛教是哲學還是宗教？這兩個名詞都適用。同理，大部分的古希臘哲學，如苦行派哲學和新柏拉圖派哲學也是如此。宗教與傳統意義上的哲學都關注人的行為，而非止於知識與理解；它們都提出戒律，及幫助人們處理自己以及人際關係的告誡。因此哲學和宗教都關注倫理道德。

◎P.61

…I consider nature worship a lower form of religion because it does not bring man into direct contact with the spiritual presence behind the universe, but at the same time I do think… that man’s attitude to non-human nature is of great importance and that the remnants of nature-worship which still survive in some places have a valuable contribution to make in the present-day technological and materialist world.

第61頁

我認為對大自然的崇拜是一種低級的宗教形式，因為它不能使人類直接接觸宇宙背後的精神存在。與此同時，我也認爲人類對於大自然的態度極為重要；當今世上還有一些地區保留膜拜大自然的儀式，這對當今這個科技化與物質化的世界，有着非凡的價值。

◎P.61

…Nature-worship was … the earliest form of man’s religion.  The so-called nature gods are not just embodiments of nature; they are embodiments of what lies beyond nature, behind the universe; but man saw this ultimate reality through the nature at whose mercy he was.

第61頁

自然崇拜是人類最早的宗教模式。所謂自然神祗不只是自然的化身，祂們還是宇宙背後的終極實相的代表。人們要通過他們賴以生存的大自然來體會終極實相的存在。

◎p.62

In most parts of the World for some time past, the worship of the presence behind the universe in the form of non-human nature has been replaced either by a higher religion or by the worship of collective human power….  The worship of collective human power falsely deifies man.  Higher religion, at any rate in its Judaic form, its Jewish-Christian-Muslim form, pictures ultimate spiritual reality in an anthropomorphic way, in the likeness of a divine person, God; and this tempts man to think of non-human nature as having been created by God for man’s use, and to feel that he is licensed to exploit nature in whatever way he may choose.

…

I believe that, in Japan, Shinto, which is the worship of the ultimate reality through non-human nature, was politicized …after the Meiji Revolution in 1868.  But, since the end of the Second World War, Shinto has been purged…of this political perversion and has been given back its original function of putting man into touch with  ultimate spiritual reality through non-human nature.

第62頁

久遠以前，世界大多地區，通過崇拜自然的方式以崇拜宇宙背後的實相，已被某個高等宗教，或人類集體力量的崇拜所取代[1]。….崇拜人類的集體力量錯謬地將人神性化。高級宗教，無論是猶太教的形式，還是猶太-天主-穆斯林教的形式，都將終極精神實相用擬人化的方式描繪出來，即一個類似神的人，也就是上帝。這引誘人類認為上帝創造自然世界就是給人用的，覺得人類有權選擇任何方式剝削自然資源。

我相信，日本的神道教，即通過崇拜自然來崇拜終極實相，在一八六八年明治維新後，被政治化了。但是，二戰結束之後[2]神道教已將變態的政治清除，令它回歸正途，即幫助人們通過自然接觸終極精神實相。

◎p.63

When I visit the sacred precinct at Ise in Japan, the central shrine of Shinto[c3] , I feel that…[t]he spirit with which the visitor to Ise finds himself in contact is a spirit that the present generation throughout the world needs to cultivate in order to dissuade nature from taking her revenge for the impious violence that modern man has done to her…

第63頁

當我拜訪日本神聖的伊勢縣，神道教聖宮的中殿，我覺得……在伊勢的參觀者們能夠感到自己所接觸到的精神，正是全世界當代人需要培養的一種精神，以說服大自然不再因現代人對它的不敬 暴力對待而採取報復。

◎p.64

…[O]ne Indian sect, the Jain sect…excels in its reverence and considerateness for non-human life….  The Jains carry their respect for life to such lengths that they will not kill even mosquitoes…   This may seem to Westerners to be going too far; but there is beauty and value in it, and I think the modern world would do well to learn something from the Jain religion of India as well as from the Shinto religion of Japan.

第64頁

…印度有一個教派，耆那教，非常善於體貼非人類生命及對它們的尊重。……它對生命尊重到連蚊子都不殺。……這對西方人來說，有點過分了。但這之中是有價值、有美感的，我想現代社會如果能夠向印度的耆那教派學習、向日本的神道教學習，世界就會好很多。

◎p.64

The transfer of man’s worship from nature to his own collective power seems to me to be a great spiritual regression.

In this second form of what I call the ‘lower’ religions, the human community is made virtually into a god, and it may try to persuade or compel its subjects to become accomplices in immoral behaviour—for instance in fighting aggressive wars and in committing atrocities.

第64頁

對人類整體的崇拜取代對自然的崇拜是一種精神思想的大倒退。

在我所謂「低級宗教」的第二種形式裡，人類團體實質上變成了神，它可能說服甚至要求它的子民成為它不道德行為的共犯——例如侵略性的征伐、犯下残暴的滔天之罪。

◎p.65

Yet, in my belief, the worship of the collective power of a fraction of the human race at the expense of the rest of the human race—nationalism, in other words—is the real religion today of a majority of people….  Whether we profess to be followers of one of the historic higher religions or not, almost all of us are nationalists under the skin.

Nationalism has been the ruin of one civilization after another…  This loyalty to local states, whatever their scale, produces international conflicts, and these become intolerable….  [N]ationalism has eventually been suppressed by the forcible imposition of a world state or would-be world state.  But this drastic remedy has usually been applied too late to save from dissolution a society on which the religion of nationalism has already inflicted mortal wounds.

In our time, nationalism has become increasing fanatical and has been infecting smaller and smaller fractions of the world’s population.  Today the Indian Union, which used to be bound together by the Hindu religion and way of life, has been threatened with a break-up by the rise in India of a local linguistic nationalism…and there are now in India all those disputes about areas of mixed population, and about boundary lines between language-areas…

第65頁

在我認為，對於人類一小部份集體力量的崇拜，並以此犧牲其餘人類的利益—換言之，國家主義—才是當今大多數人的宗教。……無論我們是否承認自己是歷史上高級宗教之信徒，幾乎所有人骨子裡都是國家主義者。

國家主義曾破壞無數的文明……對國家的忠誠，無論深淺，都會激發國際紛爭，這令人無法忍受。……國家主義最終會被一統世界強制壓服。但是這種激烈的解決方式往往來得太晚，不能拯救，已遭崇拜國家主義重創的社會，免於分崩離析。

在我們的時代，國家主義已越來越狂熱，且已讓世界上越來越小的人群染上此病。印度聯邦，在以前是通過印度教及生活方式團結在一起的，如今正面臨分裂的危脅，因為在印度興起了一種地方語言性的國家主義。……現今印度，有無數紛爭都是因不同族群同住一區及對不同語言區的界限劃分而引發……

◎P. 66-67

I think there were less than seventy (nations) at the outbreak of the Second World War, and there are now 140 at least.

…So the human race has been split up into an ever larger number of ever smaller-sized political units.

This centrifugal tendency on the political plane is running directly counter to the contemporary centripetal tendency on the technological plane….  I therefore expect that the World is going to be united politically in the teeth of nationalistic resistance.  In the atomic age the World cannot be united by military conquests, which was the traditional method of political unification in the past.  I fear, though, that it is likely to be united in the first instance by a world-wide union of the rich minority for the immoral purpose of trying to hold down the poor majority.

At present we have a balance of terror, a balance of deterrents between national states, and we all know how very fragile, how unstable and insecure, this way of preserving peace is.  In fact, it cannot be durable.  How, then, can we arrive at a true, and therefore lasting, peace?  I do not believe that this goal can be reached without a world-wide spiritual revolution.  Certainly, a reformation of mankind’s political organization would be required.  The people of each local sovereign state will have to renounce their state’s sovereignty and subordinate it to the paramount sovereignty of a literally world-wide world government.  But this revolution in mankind’s political organization can be brought about only as a consequence of a far more radical and more profound revolution, a revolution in our fundamental ideas and ideals.  For a true and lasting peace, a religious revolution is, I am sure, a sine qua non.  By religion, as I hope I have made clear, I mean the overcoming of self-centredness, in both individuals and communities, by getting into communion with the spiritual presence behind the universe and by bringing our wills into harmony with it.  I think this is the only key to peace…

第66-67頁

我記得，在二戰爆發之前，主權國家的數量不到七十個，現在已經超過了一百四十個。

……所以整個人類被分成數量大增，人口大減的政治單位。

這種政治方面離心的趨勢和今天的科技方面的向心趨勢恰恰相反。我相信，現在的世界科技，比民族主義更加有力量。因此我期待整個地球會在民族主義咬牙反對的情況下，依然趨向政治的統一。在原子時代，世界當然不能依靠武力征服來統一，武力征服是過去統一政權的老辦法了。然而我也害怕這種統一很有可能是全球少數富裕國家聯盟以欺壓多數貧窮小國之不道德目的。

現在我們有一種恐怖平衡，國與國之間的制衡，我們也知道這樣維繫的全球和平是多麼脆弱、多麼不穩定、靠不住。事實上，這種和平，不可能長久。我們如何才能達致真正的、持久的和平呢？沒有全球性的精神領域的革命，我不相信能有真正持久的和平。當然，人類的政治體制的改革也是需要的。每個國家的國民，需要放棄本國的主權，而臣服於一個真正的全球國際政府。但是，這種人類政治組織的革命，只能是一個更激進、更深刻革命的結果，即我們基本思想和理想的革命所造成。爲了有一個真正的持久的和平，我堅信宗教革命是必然的。我希望我已表達清楚，宗教在這，是指個人與團體都克服自我中心思想，從而與宇宙背後的精神存在融為一體，將我們的意志與這個精神存在和諧一致。我想這是唯一能夠打開和平之門的鑰匙。[3]