1.You know, culture was born of the imagination, and the imagination — the imagination as we know it came into being when our species descended
文化来自想象。 这些想象 当人类一代一代传承时这些想象逐渐形成，
2.from our progenitor Homo erectus and, infused with consciousness, began a journey that would carry it to every corner of the habitable world.
从直立行走的猿人， 人类就带着意识，开始了 把意识带到所居住的每一个角落的旅程。
3.For a time, we shared the stage with our distant cousins, Neanderthal, who clearly had some spark of awareness, but whether it was the increase in the size of the brain
那些曾经居住在这片土地的遥远的尼安德特人（穴居人） 就拥有意识的火花 但是，或许是因为脑容量的增加
4.or the development of language or some other evolutionary catalyst, we quickly left Neanderthal gasping for survival.
或者是语言的发展 或者是因为其他进化的原因 我们迅速地脱离了为生存而挣扎的尼安德特人。
5.By the time the last Neanderthal disappeared in Europe 27,000 years ago, our direct ancestors had already, and for 5,000 years, been crawling into the belly of the earth,
自从尼安德特人在欧洲大陆消失 于两万七千年前， 我们的直系祖先已经开始 持续五千年的 在土地上的耕作
6.where in the light of the flickers of tallow candles, they had brought into being the great art of the Upper Paleolithic.
在牛油灯下 他们开创了 旧石器时代的伟大艺术。
7.And I spent two months in the caves of Southwest France with the poet Clayton Eshleman, who wrote a beautiful book called “Juniper Fuse.”
我在法国西南部的洞穴里居住了两个月 与诗人克莱顿?埃什尔曼一起，他写过一本优美的书《Juniper Fuse》
8.And you could look at this art and you could, of course, see the complex social organization of the people who brought it into being.
你可以读一读这本书，并且，你一定会发现 复杂的社会组织 以及创造这种组织的人们。
9.But more importantly, it spoke of a deeper yearning, something far more sophisticated than hunting magic.
更重要的是，它表达出了一种深层次的渴望， 比狩猎艺术更为复杂。
10.And the way Clayton put it was this way: He said, “You know, clearly at some point, we were all of an animal nature, and at some point we weren’t.”
克莱顿这样描述它 他说：“我们知道，在某种程度上， 我们本质上都是动物，但是有些时候我们又不是。”
11.And he viewed proto-shamanism as a kind of original attempt, through ritual, to rekindle a connection that had been irrevocably lost.
他把萨满教视为一种初始的尝试， 通过仪式，去恢复一种联系 这种联系已经无可挽回地丧失了。
12.So he saw this art not as hunting magic, but as postcards of nostalgia.
所以他并不把这壁画视为 对狩猎艺术的描绘，而是对往昔的追忆。
13.And viewed in that light, it takes on a whole other resonance.
从这种角度看， 这就呈现为另外一种完全不同的反思。
14.And the most amazing thing about the Upper Paleolithic art is that as an aesthetic expression, it lasted for almost 20,000 years.
旧石器时代上层艺术中最不可思议的是， 作为一种美学表现形式， 壁画存在了两万年。
15.If these were postcards of nostalgia, ours was a very long farewell indeed.
如果是追忆往昔的话， 我们追忆的过去距离现在非常遥远。
16.And it was also the beginning of our discontent, because if you wanted to distill all of our experience since the Paleolithic, it would come down to two words:
并且，这是人类不满的开始， 因为当你想获得人类的经验 自从旧石器时代，可以得到两个词：
17.how and why.
怎么样以及为什么。
18.And these are the slivers of insight upon which cultures have been forged.
这两个词汇锻造着人类的文化。
19.Now, all people share the same raw, adaptive imperatives.
现在，所有的人有着相同的 原始的、适应生存的欲求。
20.We all have children.
我们都有孩子，
21.We all have to deal with the mystery of death, the world that waits beyond death, the elders who fall away into their elderly years.
我们必须面对神秘的死亡， 以及死后将要进入的世界， 面对那些沉浸在以往生活中的年长的人们。
22.All of this is part of our common experience, and this shouldn’t surprise us, because after all, biologists have finally proven it to be true —
这些都是我们拥有的相同的经历， 并不使我们感到惊奇，因为毕竟， 生物学家最终证明了这些都是真的，
23.something that philosophers have always dreamt to be true: and that is the fact that we are all brothers and sisters.
那些哲学家一直梦想其为真的： 那就是，我们所有人都是兄弟姐妹的事实。
24.We are all cut from the same genetic cloth.
我们有着相同的基因。
25.All of humanity, probably, is descended from a thousand people who left Africa roughly 70,000 years ago.
所有的人，或许都是那一千个人的后代， 那些人在7万年前离开了非洲。
26.But the corollary of that is that if we all are brothers and sisters and share the same genetic material, all human populations share the same raw human genius,
由此必然得来的推论是， 如果我们是兄弟姐妹， 且拥有相同的基因， 所有的人类都拥有相同的、原始的人类天赋，
27.the same intellectual acuity.
相同的智力水平，
28.And so whether that genius is placed into — technological wizardry has been the great achievement of the West — or by contrast, into unraveling the complex threads
并且，无论这些天赋是否被应用于 ——技术这个 西方世界最大的成就—— 或者相反，应用于理解复杂的
29.of memory inherent in a myth, is simply a matter of choice and cultural orientation.
神话中寓意， 仅仅是一种简单选择和文化定位。
30.There is no progression of affairs in human experience.
没有突破性的事件， 在人类的经验领域。
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31.There is no trajectory of progress. There’s no pyramid that conveniently places Victorian England at the apex and descends down the flanks
没有已经铺就好的前进的轨道。没有 传统地把维多利亚时期的英国文明作为顶峰， 把其他的视为
32.to the so-called primitives of the world.
所谓的原始世界的金字塔。
33.All peoples are simply cultural options, different visions of life itself.
所有的人类都是文化选择的结果， 是对生活的不同理解。
34.But what do I mean by different visions of life making for completely different possibilities for existence?
但是我所说的不同的视角 造就了完全不同的 生活的可能性指的是什么呢？
35.Well, let’s slip for a moment into the greatest culture sphere ever brought into being by the imagination — that of Polynesia.
现在，让我们回头看一眼最伟大的文化 是人类所能想象的最伟大的， 来自旧石器时代的文化。
36.10,000 square kilometers, tens of thousands of islands flung like jewels upon the southern sea.
1万平方公里， 成千上万的小岛像被散扔在南部海上的珠宝。
37.I recently sailed on the Hokulea, named after the sacred star of Hawaii, throughout the south Pacific to make a film about the navigators.
我最近在Hokulea航行， Hokulea取名自神圣的夏威夷星， 穿越南太平洋拍摄一部 关于航海者的电影。
38.These are men and women who, even today, can name 250 stars in the night sky.
那里的男男女女，即使到今天，仍然能够说出 夜晚中超过250颗星星的名字。
39.These are men and women who can sense the presence of distant atolls of islands beyond the visible horizon, simply by watching the reverberation of waves
这些人能够感知到 那些不在视野范围内、遥远珊瑚礁的存在， 仅仅通过观察
40.across the hull of their vessel, knowing full well that every island group in the Pacific has its unique refractive pattern that can be read with the same perspicacity
拍打船壁的波浪的反射形状， 他们清楚地知道太平洋上每个岛屿群 都有着不一样的反射模式， 通过洞察力
41.with which a forensic scientist would read a fingerprint.
就像法医能够解读指纹那样。
42.These are sailors who in the darkness, in the hull of the vessel, can distinguish as many as 32 different sea swells moving through the canoe at any one point in time,
这些水手在黑暗中，在船里， 就能够及时分辨多达32种 在任何时刻流过船体的海水的涨落，
43.distinguishing local wave disturbances from the great currents that pulsate across the ocean, that can be followed with the same ease
分辨本地海上的风浪， 通过观察振动整个海洋的水流 这对于他们非常轻松，
44.that a terrestrial explorer would follow a river to the sea.
就像地址学家追踪水流入海。
45.Indeed, if you took all of the genius that allowed us to put a man on the moon and applied it to an understanding of the ocean, what you would get is Polynesia.
确实，如果你把所有 把人类送上月球的智慧 都用于理解海洋， 那你就会发现他们都是波利尼西亚人。
46.And if we slip from the realm of the sea into the realm of the spirit of the imagination, you enter the realm of Tibetan Buddhism.
如果我们把视野从海上转往 想象的精神， 你就进入了西藏佛教的领域。
47.And I recently made a film called “The Buddhist Science of the Mind.”
我最近拍摄了一部名为“心灵的佛教科学”电影。
48.Why did we use that word, “science”?
为什么我们采用“科学”一词？
49.What is science but the empirical pursuit of the truth?
如果追究真理的实践都不被称为科学，那科学还是什么？
50.What is Buddhism but 2,500 years of empirical observation as to the nature of mind?
佛教就是两千五百年来对 对心灵本质 进行观察的经验结果。
51.I travelled for a month in Nepal with our good friend, Matthieu Ricard, and you’ll remember Matthieu famously said to all of us here once at TED,
我与我的好朋友，马修?李卡得在尼泊尔旅行了一个月， 或许你还记得马修曾给我们做过一个讲座， 在TED。
52.”Western science is a major response to minor needs.”
“西方科学是对小需求的大反应。”
53.We spend all of our lifetime trying to live to be 100 without losing our teeth.
我们花费一生的时间尽力保证牙齿不掉，活到 100岁。
54.The Buddhist spends all their lifetime trying to understand the nature of existence.
佛教徒花费一生的时间极力去理解存在的本质。
55.Our billboards celebrate naked children in underwear.
我们宣传的是庆祝给赤裸的孩子穿上衣裤。
56.Their billboards are manuals, prayers to the well-being of all sentient creatures.
他们宣传的是手册， 为众生的幸福祈祷。
57.And with the blessing of Trulshik Rinpoche, we began a pilgrimage to a curious destination, accompanied by a great doctor.
带着，第十四代达赖喇嘛Trulshik Rinpoche的祝福，我们开始了 前往好奇之地的朝圣之旅， 和我们同行的还有一个医生。
58.And the destination was a single room in a nunnery where a woman had gone into lifelong retreat, 55 years before.
目的地是尼姑庵中的一个小房间 在那里有一位终身隐居的女士， 55年前就开始了隐居。
59.And en route we took darshan from Rinpoche, and he sat with us and told us about the four noble truths, the essence of the Buddhist path.
沾了Rinpoche的光， 他坐在我们身边，告诉我们四大真理， 佛教徒之路的精髓。
60.All life is suffering. That doesn’t mean all life is negative.
生命即苦难。这并不代表我们就可以否定生命。
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61.It means things happen.
它的意思是事事皆可能发生。
62.The cause of suffering is ignorance.
苦难的根源在于无知。
63.By that, the Buddha did not mean stupidity, he meant clinging to the illusion that life is static and predictable.
通过这句话，佛并不是愚蠢。 他坚守这样的信念， 即生活是静止的、可预测的。
64.The third noble truth said that ignorance can be overcome.
第三个真理是无知是能够被克服的。
65.And the fourth and most important, of course, was the delineation of a contemplative practice that not only had the possibility of a transformation of the human heart,
第四个也是最重要的，当然， 是对冥想做法的描述， 冥想带来人类心灵的升华 不仅仅是一种可能，
66.but had 2,500 years of empirical evidence that such a transformation was a certainty.
已经有两千五百年的经验证据， 表明升华是注定的。
67.And so when this door opened onto the face of a woman who had not been out of that room in 55 years, you did not see a mad woman.
所以当门打开，看到那个女人， 那个55年都没有出门的人， 你并没有看到一个疯子。
68.You saw a woman who was more clear than a pool of water in a mountain stream.
你看到了一个比山间清泉 更澄澈的人。
69.And of course, this is what the Tibetan monks told us: they said, at one point, you know, we don’t really believe you went to the moon, but you did.
事实上，藏族和尚告诉我们： 他们说，有时，正如你们所知，我们也不信 人类到达了月球，但是事实就是如此。
70.You may not believe that we achieve enlightenment in one lifetime, but we do.
你或许并不相信一辈子可以到达开悟的境界， 但是事实就是如此。
71.And if we move from the realm of the spirit to the realm of the physical, to the sacred geography of Peru, I’ve always been interested in the relationships of indigenous people
让我们从精神领域转到 生理领域， 到神圣的秘鲁地界。 我时常对当地人的关系感兴趣，
72.that literally believe that the earth is alive, responsive to all of their aspirations, all of their needs.
他们真的相信土地是活的， 能够对他们的渴望， 他们的需求做出回应。
73.And of course the human population has its own reciprocal obligations.
当然，人类 有着繁衍后代的责任。
74.I spent 30 years living amongst the people of Chincherro and I always heard about an event that I always wanted to participate in.
我曾经花了30年时间生活在 Chincherro族人中， 我时常听说一种我一直期待能够参与的仪式。
75.Once each year, the fastest young boy in each hamlet is given the honor of becoming a woman.
每年，跑的最快的年轻男子 每村，都被给予成为女人的荣耀。
76.And for one day he wears the clothing of his sister and he becomes a transvestite, a “waylaka.” And for that day, he leads all able-bodied men on a run,
那一天，他可以穿上姐姐或妹妹的衣服， 成为一个异装者， 一个“waylaka”。并且，那天， 他带领所有健壮的男子奔跑，
77.but it’s not your ordinary run.
但是这不是惯常的跑步。
78.You start off at 11,500 feet.
在11500高英尺的地方开始奔跑，
79.You run down to the base of the sacred mountain, Antkilka’.
跑到圣山Antkilka的山脚下，
80.You run up to 15,000 feet, descend 3,000 feet, climb again over the course of 24 hours.
然后再爬上15000英尺， 下去3000英尺， 在24小时之内再次往上爬。
81.And of course, the Waylakamaspin’, the trajectory of the route, is marked by holy mounds of Earth where coke is given to the earth, libations of alcohol to the wind,
当然，Waylakamaspin， 也就是这一线路， 是以地球上的圣山为标志的 可可献给大地，美酒献给为风，
82.the vortex of the feminine is brought to the mountain top.
女性的旋风被带到山顶，
83.And the metaphor is clear: you go into the mountain as an individual, but through exhaustion, through sacrifice, you emerge as a community that has once again
寓意很明显：你独自一人如山， 历经疲倦，历经牺牲， 你最终成为集体的一员
84.reaffirmed its sense of place in the planet.
再一次确认了存在于地球的意义。
85.And at 48, I was the only outsider ever to go through this, only one to finish it.
在48岁的年纪，我是唯一一个跑完全程的外来者， 唯一跑完的一个。
86.I only managed to do it by chewing more coca leaves in one day than anyone in the 4,000-year history of the plant.
我在那一天咀嚼了多于4000年以来任何人一天吃的更多的可可叶 才能够跑完的。
87.But these localized rituals become pan-Andean, and these fantastic festivals, like that of the Qoyllur Rit’i, which occurs when the Pleiades reappear in the winter sky.
这种区域性的仪式变成了整个安第斯山的传统， 这些极好的节日， 像Qoyllur Rit’i的节日， 当昴宿星出现在冬日的天空时，
88.It’s kind of like an Andean Woodstock: 60,000 Indians on pilgrimage to the end of a dirt road that leads to the sacred valley called the Sinakara,
就像安第斯山的伍德斯托克音乐节： 6万印第安那原著民 踏上土地 走往名叫“ Sinakara”的圣村，
89.which is dominated by three tongues of the great glacier.
这个圣村有3种说法， 关于冰山。
90.The metaphor is so clear. You bring the crosses from your community, in this wonderful fusion of Christian and pre-Columbian ideas.
寓意也很明显。你从你的群体中带来十字架， 在这个融合基督精神 和前哥伦比亚思想的地方。
91.You place the cross into the ice in the shadow of Ausangate, the most sacred of all Apus, or sacred mountains of the Inca.
你把十字架放入冰河中 在Ausangate的阴影中，所有Apus中最神圣的， 或者说Inca最神圣的山。
92.And then you do the ritual dances that empower the crosses.
之后，你跳起为十字架赋予力量的宗教舞蹈。
93.Now, these ideas and these events allow us even to deconstruct iconic places that many of you have been to, like Machu Picchu.
现在，这些思想和事件 允许我们得以重构这些象征性的地方 像你们很多人去过的马丘比丘。
94.Machu Picchu was never a lost city.
马丘比丘并不是一个失落之城。
95.On the contrary, it was completely linked in to the 14,000 kilometers of royal roads the Inca made in less than a century.
相反，它完全与 印加人在最近一个世纪修的 一万四千公里圣道相联系。
96.But more importantly, it was linked in to the Andean notions of sacred geography.
更重要的是，它与 安第斯山所谓的神圣地理相联系。
97.The Intiwatana, the hitching post to the sun, is actually an obelisk that constantly reflects the light that falls on the sacred Apu of Machu Picchu,
Intiwatana，挽留太阳的地方， 事实上一座持续反射光线的方尖石塔 坐落在神圣的马丘比丘的Apu，
98.which is Sugarloaf Mountain, called Huayna Picchu.
是座圆锥形的山，叫做Huayna Picchu。
99.If you come to the south of the Intiwatana, you find an altar.
当你到达 Intiwatana南部时，你会发现一个圣坛。
100.Climb Huayna Picchu, find another altar.
爬上Huayna Picchu，你会发现另外一个圣坛。
101.Take a direct north-south bearing, you find to your astonishment that it bisects the Intiwatana stone, goes to the skyline, hits the heart of Salcantay, the second of the most important mountains
向正南-北的方向看， 你会惊奇地发现， 它把Intiwatana一分为二， 一直延伸到天际线， 到达Salcantay山的正中心，Salcantay是第二座最重要的山
102.of the Incan empire, and then beyond Salcantay, of course, when the southern cross reaches the southernmost point in the sky, directly in that same alignment, the Milky Way overhead.
印加帝国中， 过了Salcantay山，当然， 当到达天际的最南端， 你会发现银河就在头顶，呈现相同的布局。
103.But what is enveloping Machu Picchu from below: the sacred river, the Urubamba, or the Vilcanota, which is itself the earthly equivalent of the Milky Way,
包围马丘比丘的是： 圣河，乌鲁班巴，或叫Vilcanota， 与银河一样古老，
104.but it’s also the trajectory that Viracocha walked at the dawn of time when he brought the universe into being.
这也是Viracocha走过的道路 在他创造宇宙那天的傍晚。
105.And where does the river rise?
这条河的起源在哪里？
106.Right on the slopes of the Koiariti’.
正在Koiariti的斜坡上。
107.So 500 years after Columbus, these ancient rhythms of landscape are played out in ritual.
所以在哥伦布发现新大陆的五百年之后， 这些古老的对大自然的赞美之歌 在仪式中得以体现。
108.Now when I was here the at the first TED, I showed this photograph — two men of the elder brothers, the descendants, survivors of Eldorado.
在我第一次到TED时， 我展示了这张照片——兄弟俩的照片， 理想黄金国（Eldorado）的幸存者，子孙。
109.These, of course, are the descendants of the ancient Tairona civilization.
他们，当然是后裔 是古老的荣泰纳（Tairona）文化的后继者。
110.If those of you who are here remember that I mentioned that they remain ruled by a ritual priesthood, but the training for the priesthood is extraordinary.
如果你们中有人还记得我提到过的 他们仍然被仪式祭司管束， 但是训练成为祭司是很特别的。
111.Taken from their families, sequestered in a shadowy world of darkness for 18 years — two nine-year periods deliberately chosen to evoke the nine months they spend in the natural mother’s womb.
从家里面被带出来，躲避在黑暗的地方 长达18年——特意挑选两个九年来 唤起在母亲子宫中度过的九个月。
112.All that time, the world only exists as an abstraction, as they are taught the values of their society.
在那时，整个世界就是抽象的， 此时，他们被教导以他们社会的价值规范。
113.Values that maintain the proposition that their prayers, and their prayers alone, maintain the cosmic balance.
那种价值观让他们相信 他们的祈祷本身就可以维系宇宙的平衡。
114.Now, the measure of a society is not only what it does, but the quality of its aspirations.
现今，对社会的衡量已经不仅如此， 还包括它有什么美好的渴望。
115.And I always wanted to go back into these mountains to see if this could possibly be true, as indeed had been reported by the great anthropologist,
我时常想回到那些山里， 去看这是否是真的， 就像伟大的人类学家，
116.Reichel-Dolmatoff.
雷赫尔?多尔马托夫报道的那样。
117.So literally two weeks ago, I returned from having spent six weeks with the elder brothers on what was clearly the most extraordinary trip of my life.
事实上两周以前， 我刚回来，与兄弟们度过了六周时间 这个旅程， 无疑是我生命中最奇特的。
118.These really are a people who live and breathe the realm of the sacred, a baroque religiosity that is simply awesome.
他们真的是生活在、呼吸着 神圣的气息， 异常虔诚。
119.They consume more coca leaves than any human population, half a pound, per man, per day.
他们消费的可可叶比其他民族都多， 每天每个男人半英镑。
120.The gourd you see here is — everything in their lives is symbolic.
你在这里能看到的是—— 每样事物都具有寓意。
121.Their central metaphor is a loom.
他们核心的隐喻是织布机。
122.They say, upon this loom, I weave my life.
生活就像一个织布机，而自己就在这台机器上编织着五光十色的人生。
123.They refer to the movements as they exploit the ecological niches of the gradient as “threads.”
他们将他们开发倾斜的生态壁橱的做法视为 “穿线”。
124.When they pray for the dead, they make these gestures with their hands, spinning their thoughts into the heavens.
当他们为死去的人们祈祷时，他们就用他们的双手做出这样的姿势， 将他们的思想带入天堂。
125.You can see the calcium build-up on the head of the Poporo gourd.
你能够看到钙质在Poporo 瓢的顶部结晶。
126.The gourd is a feminine aspect, the stick is a male.
葫芦的外表是雌性的，梗是雄性的。
127.You put the stick in the powder to take the sacred ashes — well they’re not ashes, they’re burnt limestone — to empower the coca leaf to change
当你把梗研成粉末 得到神圣的粉末——它们也不是普通的粉末， 它们是烧过的石灰石—— 能够使得可可叶具有
128.the pH of the mouth to facilitate the absorption of cocaine hydrochloride.
改变嘴里PH值以帮助 可卡因盐酸盐的吸收。
129.But if you break a gourd, you cannot simply throw it away, because every stroke of that stick that has built up that calcium, the measure of a man’s life,
但是当你打开一根梗，你不能轻易扔掉它， 因为一旦扔掉那个梗 那些用于累积钙质的梗， 对一个男士生活的衡量
130.has a thought behind it.
也就被扔掉了。
131.Fields are planted in such an extraordinary way, that the one side of the field is planted like that by the women.
耕种田地的方式如此特别， 以至于田地的一边 就像被女性耕种过一样。
132.The other side is planted like that by the men, metaphorically, you turn it on the side, and you have a piece of cloth.
另一边像被男性耕种过， 你在旁边改变它，你就会得到一块布。
133.And they are the descendants of the ancient Tairona civilization, the greatest goldsmiths of South America, who in the wake of the conquest,
他们是原始的泰荣纳（Tairona）文明的后裔， 南美最伟大的铁匠， 那些人在征战的年代，
134.retreated into this isolated volcanic massif that soars to 20,000 feet above the Caribbean coastal plain.
隐退到这片荒凉的火山区域 比加勒比海岸的平原 高出2万英尺。
135.There are four societies: the Kogi, the Wiwa, the Kankuamo and the Arhuacos.
这里有四个社会： the Kogi, the Wiwa, the Kankuamo and the Arhuacos。
136.I traveled with the Arhuacos, and the wonderful thing about this story was that this man, Danilo Viathanya’ — if we just jump back here for a second.
我与 Arhuacos一同旅行， 关于这个故事美妙的事情是 这个名叫Danilo Viathanya的男人， 如果我们可以在此跳回过去。
137.When I first met Danilo, in the Columbian embassy in Washington, I couldn’t help but say, you know, you look a lot like an old friend of mine.
当我第一次在华盛顿的哥伦比亚大使馆见到达尼洛的时候， 我脱口说出， 你很像我的一个老朋友。
138.Well, it turns out he was the son of my friend, Aroberto’, from 1974, who had been killed by the FARC, and I said, Danilo, you won’t remember this,
事实是他就是我朋友Aroberto的儿子， Aroberto于1974年被哥伦比亚武装力量打死， 并且我说，Danilo,你肯定不记得，
139.but when you were an infant, I carried you on my back up and down the mountains.
当你还是婴儿的时候，我把你背在背上 穿越高山。
140.And because of that, Danilo invited us to go to the very heart of the world, a place where no journalist had ever been permitted.
正因为如此，达尼罗邀请我们 去世界的正中心， 一个任何记者都不被允许进入的地区。
141.Not simply to the flanks of the mountains, but to the very iced peaks which are the destiny of the pilgrims.
我们不仅到了山的侧翼， 也到了冰雪覆盖的山顶，也就是朝圣的目的地。
142.And this man sitting cross-legged is now a grown-up Yuhenio’, a man who I’ve known since 1974.
这个盘腿坐的男人 是一个长大的 “Yuhenio”， 我自从1974年就认识他了。
143.And this is one of those initiates.
这就是早期的加入者之一。
144.No, it’s not true that they’re kept in the darkness for 18 years, but they are kept within the confines of the ceremonial men’s circle
不对，他们在黑暗中待18年的说法并不对， 但是他们是被限制在 男仪式主持者的圈子中
145.for 18 years.
长达18年。
146.This little boy will never step outside of the sacred fields that surround the men’s hut for all that time, until he begins his journey of initiation.
这些小孩子从没有机会走到 圣地的外面 圣地由男人的小屋包围着， 任何时候都不准出去直到宗教旅途的开始。
147.For that entire time, the world only exists as an abstraction, as he is taught the values of society, including this notion that their prayers alone
在整个时间里，世界被视为一种抽象的存在， 他被教以社会的价值， 包括这样的观念，即祈祷者独自
148.maintain the cosmic balance.
在维持宇宙的和谐。
149.Before we could begin our journey, we had to be cleansed at the portal of the earth.
在旅程开始之前， 我们在洞穴的门口清洁干净自己。
150.And it was extraordinary to be taken by a priest — and you see that the priest never wears shoes because holy feet — there must be nothing between the feet
被神父带领是个很神奇的经历—— 你会看到神父永远不穿鞋子，因为神圣的双脚—— 对Mamo来说，脚与大地之间
151.and the earth for a Mamo.
必须不能存在任何东西。
152.And this is actually the place where the great mother sent the spindle into the world that elevated the mountains and created the homeland
这里也是伟大母亲 将纺锤置于世界 抬高了山脉，创造了家园
153.that they call the heart of the world.
他们称之为世界之心的地方。
154.We traveled high into the Potomo, and as we crested the hills, we realized that the men were interpreting every single bump on the landscape
我们爬到Potomo的高处， 当我们沿着山脊攀爬时， 当地人们对 每个自然景色的诠释
155.in terms of their own intense religiosity.
都带有强烈的宗教色彩。
156.And then of course, as we reached our final destination, a place called Mananakana’, we were in for a surprise, because the FARC were waiting to kidnap us.
当然，等我们到达最终的目的地， 一个叫做Mananakana的地方时， 我们着实吃了一惊， 因为哥伦比亚革命武装力量等着绑架我们。
157.And so we ended up being taken aside into these huts, hidden away until the darkness.
所以当我们最终被带到他们的洞穴， 在黑暗中被藏起来。
158.And then abandoning all our gear, we were forced to ride out in the middle of the night, in a quite dramatic scene.
然后丢掉我们所有的工具， 我们在午夜被强制赶着骑行离开， 那是一个很戏剧化的场面。
159.It’s going to look like a John Ford western.
看起来就像导演约翰?福特拍摄的西部片。
160.And we ran into a FARC patrol at dawn, so it was quite harrowing.
当黎明时我们遇到了哥伦比亚革命武装力量的巡逻队，所以是很惨的经历。
161.It will be a very interesting film. But what was fascinating is that the minute there was a sense of danger, the Mamos went into a circle of divination.
那一定会是一部非常有趣的电影。但是更神奇的是 当感到危险的那一刻， Mamos做了个占卜。
162.And of course, this is a photograph literally taken the night we were in hiding, as they divine their route to take us out of the mountains.
当然，这张照片 实际上拍摄于我们躲起来的那个晚上， 那时他们占卜出了 带领我们出山的道路。
163.We were able to, because we had trained people in filmmaking, continue with our work, and send our Wiwa and Arhuaco filmmakers to the final sacred lakes
我们能够，因为我们事前训练过 人们如何拍摄电影， 继续我们的工作， 把我们的Wiwa和 Arhuaco 的电影制作者派到 终点的圣湖
164.to get the last shots for the film, and we followed the rest of the Arhuaco back to the sea, taking the elements from the highlands to the sea.
去拍摄最后一个场景， 我们让其他的Arhuaco回到海上， 从山丘处拍摄海。
165.And here you see how their sacred landscape has been covered by brothels and hotels and casinos, and yet, still they pray.
现在我们就看到了神圣的景色 被妓院、旅店和赌场包围着， 他们仍然，祈祷。
166.And it’s an amazing thing to think that this close to Miami, two hours from Miami, there is an entire civilization of people praying every day for your well-being.
想到 距离迈阿密这么近， 两个小时的车程，这里有一个完整的民族 为你的幸福在日日祈祷。
167.They call themselves the elder brothers.
他们自称为兄长。
168.They dismiss the rest of us who have ruined the world as the younger brothers. They cannot understand why it is that we do what we do to the earth.
他们将我们这些毁坏世界的人 称作弟弟。他们无法理解 我们对大自然的破坏行为。
169.Now, if we slip to another end of the world.
现今，如果我们到世界的另一端。
170.I was up in the high Arctic to tell a story about global warming, inspired in part by the former Vice President’s wonderful book.
我在北极 讲述全球变暖的故事， 部分受到 副总统的著作的启发。
171.And what struck me so extraordinary was to be again with the Inuit — a people who don’t fear the cold but take advantage of it.
使我震惊的是 再次与因纽特人在一起—— 这个民族的人并不惧怕寒冷反而利用它。
172.A people who find a way with their imagination, to carve life out of that very frozen.
这个民族的人 发现了用想象， 在冰天雪地中开创生活。
173.A people for whom blood on ice is not a sign of death but an affirmation of life.
这个民族的人们并不会把冰上的血滴 视为死亡的标志，反而是对生活的肯定。
174.And yet tragically, when you now go to those northern communities, you find to your astonishment that whereas the sea ice used to come in in September
悲惨的是，当你现在再去那些北方地区， 你会吃惊地发现 那些在九月份冻结起来，
175.and stay till July, in a place like Kanak in Northern Greenland, it literally comes in now in November and stays until March.
直到次年七月的冰， 在像被格陵兰到的Kanak地区， 事实上到十二月份才结冰， 三月份就化掉了。
176.So their entire year has been cut in half.
所以他们的整年就被一分两半。
177.Now, I want to stress that none of these peoples that I’ve been quickly talking about here are disappearing worlds.
现在，我想强调的是， 这些我快速讲述的民族， 并没有消失。
178.These are not dying peoples.
他们并不是垂死挣扎的人们。
179.On the contrary, you know, if you have the heart to feel and the eyes to see, you discover that the world is not flat.
相反，正如你所指， 如果你用心去感受，用眼睛去观察， 你会发现世界并不是平的。
180.The world remains a rich tapestry.
世界仍然是色彩丰富的挂毯。
181.It remains a rich topography of the spirit.
它仍然像精神领域高低不平的地质。
182.These myriad voices of humanity are not failed attempts at being new, failed attempts at being modern.
人类种种不同的声音 并不是缺乏经验的失败的尝试， 并不是时髦时代失败的尝试。
183.They’re unique facets of the human imagination.
他们是人类想象的不同方面。
184.They’re unique answers to a fundamental question: What does it mean to be human and alive?
他们是对终极问题的别出心裁的回答： 这个问题就是人是什么？活着意味着什么？
185.And when asked that question, they respond with 6,000 different voices.
当被问及这个问题是，他们有 6千种不同的回答。
186.And collectively, those voices become our human repertoire for dealing with the challenges that will confront us in the ensuing millennia.
最终，这些声音成为人类 解决我们所面临的挑战的所有方法 在接下来的千年中。
187.Our industrial society is scarcely 300 years old.
我们的工业社会不过 3百年历史。
188.That shallow history shouldn’t suggest to anyone that we have all of the answers for all of the questions that will confront us in the ensuing millennia.
这短浅的历史暗示我们 我们并没有得到 回答我们面临的所有问题的答案 在接下来的千年中。
189.The myriad voices of humanity are not failed attempts at being us.
人类解决问题的多样性并非是对人类自我的否定，
190.They are unique answers to that fundamental question: What does it mean to be human and alive?
而是人们是对终极问题的不同回答： 身为人类和活着的意义何在？
191.And there is indeed a fire burning over the earth, taking with it not only plants and animals, but the legacy of humanity’s brilliance.
地球上确实燃烧着烈火， 不仅带着了植物和动物， 还带走了人类辉煌的传统。
192.Right now, as we sit here in this room, of those 6,000 languages spoken the day that you were born, fully half aren’t being taught to children.
此刻，当我们坐在这个房间， 你出生时正在被使用的六千种语言中， 足有一般都没有传授给下一代的孩子们。
193.So you’re living through a time when virtually half of humanity’s intellectual, social and spiritual legacy is being allowed to slip away.
所以你生活在这样一个时代 一半的人类智慧、 社会和精神遗产 都在悄然流逝。
194.This does not have to happen.
后果不一定是这样。
195.These peoples are not failed attempts at being modern — quaint and colorful and destined to fade away as if by natural law.
这些人并不是现代化尝试的失败者—— 奇怪、色彩鲜艳并且注定会消亡 就像是遵循自然法则一样。
196.In every case, these are dynamic, living peoples being driven out of existence by identifiable forces.
任何时代，都有活着的人们 被认同的压力驱赶着走向灭绝。
197.That’s actually an optimistic observation, because it suggests that if human beings are the agents of cultural destruction, we can also be, and must be,
这事实上是一次积极的观察， 因为它暗示着如果人类 是破坏文化的罪魁祸首， 我们同样能够成为，且必须成为，
198.the facilitators of cultural survival.
文化的守护者。
199.Thank you very much.
非常感谢！
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