合一：宗教的目标
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
AI-translated. May contain errors. For accurate text, refer to the original English.
中文
宗教的目标：合一
（1896年于纽约演讲）
我们所处的这个宇宙——感官的宇宙、理性的宇宙、智识的宇宙——其两端皆为无限所包围，为不可知所笼罩，为永恒的未知所界定。正是在这里，人类展开探索，提出追问，发现事实；正是从这里，涌现出世界所知的那道光芒，名曰宗教。然而，就其本质而言，宗教归属于超感官的领域，而非感官的平面。它超越一切推理，不在理智的层面上运作。它是一种异象，一种灵感，一次向未知与不可知的纵身跃入——使不可知者比"已知"更为确实，因为它永远无法被"知晓"。我相信，这种探索自人类诞生之初便已植根于人心之中。在世界历史的任何时期，凡有人类的推理与智识存在，这种挣扎、这种超越性的探索便不可或缺。在我们这个小小的宇宙——人类的心灵——中，我们见到思想升起。它从何处升起，我们不知道；当它消逝之时，它归于何处，我们同样不知道。宏观宇宙与微观宇宙，仿佛运行于同一轨道，经历着同样的阶段，在同一音调上振动。
我将尝试向诸位呈现印度教的理论：宗教并非来自外部，而是发自内在。我相信，宗教思想深植于人类的本性之中，以至于除非一个人能够放弃自己的身心、放弃思想与生命，否则他便无法放弃宗教。只要人还在思考，这种挣扎便必然持续；因此，人必然以某种形式拥有宗教。如此，我们便看到世界上存在着各种各样的宗教形式。这是一项令人困惑的研究；但它并非如我们许多人所认为的那样，是徒劳的玄思。在这片混沌之中存在着和谐，在这些不和谐的声音之中有一个和鸣的音符；而凡是准备好倾听的人，都能捕捉到这个音调。
当下所有问题中最重大的问题是：假设已知与可知的两端皆为不可知与无限未知所围绕，为何还要为那无限的未知而挣扎？我们为何不满足于已知的事物？我们为何不安于饮食、行善于社会，就此罢休？这种观念弥漫于空气之中。从最博学的教授到牙牙学语的婴儿，人们都在告诉我们：为世界行善即是宗教的全部，为彼岸的问题烦扰自己是无用之举。这种说法已然成为惯常的套语。
然而，我们终究不得不探询彼岸。这个当下、这个被表达出的世界，不过是那未被表达者的一部分。感官的宇宙，仿佛是那无限精神宇宙投射于感官意识平面上的一小部分。若不了解其背后的那个超越性的存在，这一小段投影如何能被解释、被理解？据说苏格拉底有一天在雅典讲学时，遇见了一位远道而来的婆罗门（Brahmin）。苏格拉底告诉那婆罗门：对人类来说，最伟大的学问是关于人的学问。那婆罗门尖锐地反驳道："不了解神明，你如何了解人？"这位神——这永恒的不可知者，或称绝对者，或称无限者，或称无名者——你可以用任何名字称呼他——正是那已知与可知之物的依据、唯一的解释、存在的理由，是当下这生命的根本所在。取任何一件摆在你面前的事物——取最物质性的事物——选取最物质性的科学，如化学或物理学、天文学或生物学——深入研究，不断推进，粗糙的形式便会开始消融，愈来愈精微，直至你在某一时刻不得不从这些物质性事物跃入非物质的领域。粗重化入精微，物理学化入形而上学，在知识的每一个领域皆是如此。
如此，人发现自己被驱向对彼岸的探索。若我们无法了知彼岸，生命将成为一片荒漠，人类的生命将毫无意义。诚然，有人说：安于当下之事吧。牛和狗是如此，所有的动物都是如此；正因如此，它们才是动物。若人也满足于当下、放弃一切对彼岸的探索，人类便将不得不退回动物的层次。正是宗教——对彼岸的探求——使人与动物有所区别。有人深刻地指出：人是唯一自然地仰望天空的动物；其他一切动物都自然地低头向下。这种仰望、向上攀升、追求完美，便是所谓的解脱（Moksha）；一个人愈早开始向上攀升，便愈早将自己提升至这真理即解脱的理念。解脱不在于你口袋里的财富多寡，不在于你所穿的衣衫，不在于你所住的房屋，而在于你头脑中精神思想的富足。正是这个，构成人类的进步；正是这个，才是一切物质与智识进步的源泉，是背后的推动力量，是激励人类向前的热忱。
宗教不以面包为生，不以房屋为居。你一再听到这样的反对意见："宗教能有什么益处？它能消除穷人的贫困吗？"假设它确实不能，这能证明宗教的虚妄吗？假设一个婴儿站在你们中间，当你试图论证一个天文学定理时，婴儿说："这能带来姜饼吗？""不能，"你回答。"那么，"婴儿说，"它是无用的。"婴儿以自己的标准——能否带来姜饼——来评判整个宇宙，世界上的那些孩童亦复如此。我们不能以低级的标准来评判高级的事物。每件事物都必须按其自身的标准来评判，而无限者必须以无限的标准来衡量。宗教渗透于人全部生命之中，不仅是当下，而是贯穿过去、现在与未来。因此，它是永恒灵魂与永恒之神之间的永恒关系。以五分钟的人类生命中的功效来衡量宗教的价值，岂是合理之论？当然不是。以上种种皆属消极性的论证。
现在来到这个问题：宗教真的能有所成就吗？它能。宗教为人类带来永恒的生命。它造就了人类现在的样子，并将把这人类的动物改造成神。这便是宗教所能做到的。从人类社会中除去宗教，剩下的是什么？不过是一片野兽的丛林。感官的欢愉并非人类的目标。智慧（Jnana，智慧）才是一切生命的目标。我们发现，人享受其理智，胜于动物享受其感官；而人享受其精神本性，甚至超过享受其理性本性。因此，最高的智慧必然是这种灵性的知识。伴随这种知识而来的，是极乐。世界上的这一切事物，不过是那真实的知识与极乐的影子，是其第三度或第四度的显现。
再有一个问题：目标是什么？时下有人断言，人类在无限地向前进步，并无完美的终点可达。永远趋近，永不抵达——无论这意味着什么，无论它看起来多么壮观，它表面上是荒谬的。直线运动真的存在吗？一条无限延伸的直线最终成为一个圆，它回到了出发点。你必须在你开始的地方结束；既然你从梵（Brahman）中开始，你便必须归返于梵。剩下的是什么？细节的功课。在整个永恒中，你都要做这细节的功课。
还有一个问题：随着我们前进，我们是否要发现宗教的新真理？既是，又非。首先，我们关于宗教无法知晓更多，一切皆已被知晓。在世界上所有的宗教中，你都会发现这样的主张：在我们内部存在着一个合一。与神性合一，在这个意义上便不可能有任何进一步的进步了。知识意味着发现这种合一。我见到你们是男男女女，这是多样性。当我把你们归而为一、称你们为人类时，这便成为科学性的知识。以化学这门科学为例。化学家们正在努力将所有已知物质还原为其原始元素，若可能的话，再找到从中衍生出所有元素的那唯一的元素。届时，当他们找到那个作为所有其他元素之源的唯一元素，他们便无法再前进了；化学这门科学将达于完美。宗教这门科学亦复如此。若我们能发现这完美的合一，便不可能有任何进一步的进步了。
下一个问题是：这样的合一能被找到吗？在印度，从最早的时代起，人们便尝试建立一门宗教与哲学的科学，因为印度教徒不像西方国家那样将这两者分开。我们视宗教与哲学为同一事物的两个面向，两者皆必须同样建立在理性与科学真理的基础之上。
数论（Sankhya）哲学体系是印度乃至全世界最古老的哲学体系之一。其伟大的阐释者迦毗罗（Kapila）是所有印度心理学之父；他所传授的古老体系，至今仍是印度一切公认哲学体系——即达摩纳（Darshanas）——的基础。它们都采用了他的心理学，尽管在其他方面可能存在广泛的分歧。
吠檀多（Vedanta）作为数论的逻辑归宿，将其结论推进得更远。尽管其宇宙论与迦毗罗所教授的一致，吠檀多却不满足于止步于二元论，而是继续探寻那终极的合一——这合一既是科学的目标，也是宗教的目标。
English
UNITY, THE GOAL OF RELIGION
(Delivered in New York, 1896)
This universe of ours, the universe of the senses, the rational, the intellectual, is bounded on both sides by the illimitable, the unknowable, the ever unknown. Herein is the search, herein are the inquiries, here are the facts; from this comes the light which is known to the world as religion. Essentially, however, religion belongs to the supersensuous and not to the sense plane. It is beyond all reasoning and is not on the plane of intellect. It is a vision, an inspiration, a plunge into the unknown and unknowable, making the unknowable more than known for it can never be "known". This search has been in the human mind, as I believe, from the very beginning of humanity. There cannot have been human reasoning and intellect in any period of the world's history without this struggle, this search beyond. In our little universe, this human mind, we see a thought arise. Whence it arises we do not know; and when it disappears, where it goes, we know not either. The macrocosm and the microcosm are, as it were, in the same groove, passing through the same stages, vibrating in the same key.
I shall try to bring before you the Hindu theory that religions do not come from without, but from within. It is my belief that religious thought is in man's very constitution, so much so that it is impossible for him to give up religion until he can give up his mind and body, until he can give up thought and life. As long as a man thinks, this struggle must go on, and so long man must have some form of religion. Thus we see various forms of religion in the world. It is a bewildering study; but it is not, as many of us think, a vain speculation. Amidst this chaos there is harmony, throughout these discordant sounds there is a note of concord; and he who is prepared to listen to it will catch the tone.
The great question of all questions at the present time is this: Taking for granted that the known and the knowable are bounded on both sides by the unknowable and the infinitely unknown, why struggle for that infinite unknown? Why shall we not be content with the known? Why shall we not rest satisfied with eating, drinking, and doing a little good to society? This idea is in the air. From the most learned professor to the prattling baby, we are told that to do good to the world is all of religion, and that it is useless to trouble ourselves about questions of the beyond. So much is this the case that it has become a truism.
But fortunately we must inquire into the beyond. This present, this expressed, is only one part of that unexpressed. The sense universe is, as it were, only one portion, one bit of that infinite spiritual universe projected into the plane of sense consciousness. How can this little bit of projection be explained, be understood, without. Knowing that which is beyond? It is said of Socrates that one day while lecturing at Athens, he met a Brahmin who had travelled into Greece, and Socrates told the Brahmin that the greatest study for mankind is man. The Brahmin sharply retorted: "How can you know man until you know Gods" This God, this eternally Unknowable, or Absolute, or Infinite, or without name — you may call Him by what name you like — is the rationale, the only explanation, the raison d'être of that which is known and knowable, this present life. Take anything before you, the most material thing — take one of the most material sciences, as chemistry or physics, astronomy or biology — study it, push the study forward and forward, and the gross forms will begin to melt and become finer and finer, until they come to a point where you are bound to make a tremendous leap from these material things into the immaterial. The gross melts into the fine, physics into metaphysics, in every department of knowledge.
Thus man finds himself driven to a study of the beyond. Life will be a desert, human life will be vain, if we cannot know the beyond. It is very well to say: Be contented with the things of the present. The cows and the dogs are, and so are all animals; and that is what makes them animals. So if man rests content with the present and gives up all search into the beyond, mankind will have to go back to the animal plane again. It is religion, the inquiry into the beyond, that makes the difference between man and an animal. Well has it been said that man is the only animal that naturally looks upwards; every other animal naturally looks down. That looking upward and going upward and seeking perfection are what is called salvation; and the sooner a man begins to go higher, the sooner he raises himself towards this idea of truth as salvation. It does not consist in the amount of money in your pocket, or the dress you wear, or the house you live in, but in the wealth of spiritual thought in your brain. That is what makes for human progress, that is the source of all material and intellectual progress, the motive power behind, the enthusiasm that pushes mankind forward.
Religion does not live on bread, does not dwell in a house. Again and again you hear this objection advanced: "What good can religion do? Can it take away the poverty of the poor?" Supposing it cannot, would that prove the untruth of religion? Suppose a baby stands up among you when you are trying to demonstrate an astronomical theorem, and says, "Does it bring gingerbread?" "No, it does not", you answer. "Then," says the baby, "it is useless." Babies judge the whole universe from their own standpoint, that of producing gingerbread, and so do the babies of the world. We must not judge of higher things from a low standpoint. Everything must be judged by its own standard and the infinite must be judged by the standard of infinity. Religion permeates the whole of man's life, not only the present, but the past, present, and future. It is, therefore, the eternal relation between the eternal soul and the eternal God. Is it logical to measure its value by its action upon five minutes of human life? Certainly not. These are all negative arguments.
Now comes the question: Can religion really accomplish anything? It can. It brings to man eternal life. It has made man what he is, and will make of this human animal a god. That is what religion can do. Take religion from human society and what will remain? Nothing but a forest of brutes. Sense-happiness is not the goal of humanity. Wisdom (Jnâna) is the goal of all life. We find that man enjoys his intellect more than an animal enjoys its senses; and we see that man enjoys his spiritual nature even more than his rational nature. So the highest wisdom must be this spiritual knowledge. With this knowledge will come bliss. All these things of this world are but the shadows, the manifestations in the third or fourth degree of the real Knowledge and Bliss.
One question more: What is the goal? Nowadays it is asserted that man is infinitely progressing, forward and forward, and there is no goal of perfection to attain to. Ever approaching, never attaining, whatever that may mean and however wonderful it may be, it is absurd on the face of it. Is there any motion in a straight line? A straight line infinitely projected becomes a circle, it returns to the starting point. You must end where you begin; and as you began in God, you must go back to God. What remains? Detail work. Through eternity you have to do the detail work.
Yet another question: Are we to discover new truths of religion as we go on? Yea and nay. In the first place, we cannot know anything more of religion, it has all been known. In all religions of the world you will find it claimed that there is a unity within us. Being one with divinity, there cannot be any further progress in that sense. Knowledge means finding this unity. I see you as men and women, and this is variety. It becomes scientific knowledge when I group you together and call you human beings. Take the science of chemistry, for instance. Chemists are seeking to resolve all known substances into their original elements, and if possible, to find the one element from which all these are derived. The time may come when they will find one element that is the source of all other elements. Reaching that, they can go no further; the science of chemistry will have become perfect. So it is with the science of religion. If we can discover this perfect unity, there cannot be any further progress.
The next question is: Can such a unity be found? In India the attempt has been made from the earliest times to reach a science of religion and philosophy, for the Hindus do not separate these as is customary in Western countries. We regard religion and philosophy as but two aspects of one thing which must equally be grounded in reason and scientific truth.
The system of the Sânkhya philosophy is one of the most ancient in India, or in fact in the world. Its great exponent Kapila is the father of all Hindu psychology; and the ancient system that he taught is still the foundation of all accepted systems of philosophy in India today which are known as the Darshanas. They all adopt his psychology, however widely they differ in other respects.
The Vedanta, as the logical outcome of the Sankhya, pushes its conclusions yet further. While its cosmology agrees with that taught by Kapila, the Vedanta is not satisfied to end in dualism, but continues its search for the final unity which is alike the goal of science and religion.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。