The only question is what?

唯一的問題是什麼？

So everybody cults.

所以大家都是邪教。

The only question is how?

唯一的問題是如何做？

We are tribal primates

我們是部落性的靈長類動物

and we are wired to seek the 'silverback' amongst us.

我們有能力在我們中間尋找 "銀背"。

We're highly status-conscious.

我們高度重視地位問題。

We're always looking to see where our bread is buttered,

我們總是想看看我們的麵包在哪裡被塗上黃油。

where the love, attention, energy, success,

哪裡有愛，哪裡有關注，哪裡有能量，哪裡有成功。

access, information, you name it-

訪問，資訊，你的名字 -

and we jockey and we position.

而我們則是騎馬，我們的位置。

And this is especially true these days

而這一點在最近尤其如此

with the rise of Instagram influencers

隨著Instagram影響者的崛起

and everybody's a guru.

而每個人都是大師。

We're betwixt and between,

我們是介於兩者之間。

we're overwhelmed, we're collapsing in grief,

我們不堪重負，我們在悲痛中崩潰了。

and we don't know which way is up anymore.

而我們不再知道哪條路是向上的。

Will anybody make sense of all of this nonsense for me?

有誰能為我解釋一下這些無稽之談嗎？

And if you promise to get me to the other side

如果你答應把我帶到另一邊去

better off than I am now,

比我現在的情況好。

then you have hundreds of thousands of people these days

那麼你現在有幾十萬人了

that are deeply vulnerable and susceptible to that promise.

那是非常脆弱的，容易受到這種承諾的影響。

I'm Jamie Wheal, founder of the Flow Genome Project,

我是Jamie Wheal, 流動基因組計劃的創始人。

and author of "Recapture the Rapture:

和《重拾被提》的作者。

Rethinking God, Sex, and Death

重新思考上帝、性和死亡

in a World That's Lost Its Mind."

在一個失去理智的世界裡"。

As we're experiencing,

正如我們正在經歷的那樣。

it feels like there's kind of been a resurgence

感覺好像有一種復甦的趨勢

in awareness of cults,

在對邪教的認識。

and whether that's NXIVM and Heaven's Gate,

以及這是否是NXIVM和天堂之門。

Plandemic and Q-Anon,

Plandemic和Q-Anon。

and other more contemporary social movements,

和其他更當代的社會運動。

and, you know, to what extent

而且，你知道，在何種程度上

are they displaying cultic tendencies?

他們是否表現出邪教的傾向？

And that becomes a real issue.

而這成為一個真正的問題。

So, in the traditional scholarly sense,

是以，在傳統的學術意義上。

'cultus' from the Latin, just means to worship.

'cultus'來自拉丁文，只是意味著敬拜。

So, Kali had her cult in India,

是以，卡利在印度有她的崇拜。

Dionysus in Greece, the Lycinan mysteries.

希臘的狄俄尼索斯，萊西納的神祕。

Even Christianity before Emperor Constantine made it

即使是君士坦丁皇帝之前的基督教也使其

the state-sanctioned religion of Rome was a cult.

羅馬的國家認可的宗教是一種邪教。

Now, the trouble happens-

現在，麻煩發生了--

it's not just can I find my own inspiration

不僅僅是我能不能找到自己的靈感

and healing and connection

和癒合和連接

with the small group of people that I love.

與我所愛的那一小群人在一起。

The question is, what happens when we put that into gear?

問題是，當我們把這一切付諸實施時會發生什麼？

What happens when we put it into culture?

當我們把它放到文化中時會發生什麼？

Because when you combine the boundary-dissolving experiences

因為當你結合邊界溶解的經驗時

of profound catharsis

深刻的宣洩

or deep healing surrounded by other folks,

或被其他人包圍的深層療傷。

you get culty communities,

你得到的是教師社區。

and that can become profoundly problematic.

而這可能成為深刻的問題。

In the traditional cult,

在傳統的邪教中。

you subjugated yourself to the lineage.

你讓自己屈服於這個家族。

There might have been a priest

可能有一個牧師

or an administer of the sacred,

或對神聖的管理。

but they were in a line of many before them

但他們前面有很多人在排隊等著他們

and they were occupying a role.

而他們正佔據著一個角色。

And you subjugated yourself

而你征服了自己

to the generations of participants

給幾代人的參與者

in membership and norms and values.

在成員、規範和價值觀方面。

Then, late 19th century through today,

然後，19世紀末到今天。

you had a fracturing of the traditional religious world

你有一個傳統的宗教世界的裂變

and you had many Eastern teachers

你有很多東方的老師

ranging from Tibet to India to Vietnam

從西藏到印度到越南

coming to the United States, coming to Western Europe;

來到美國，來到西歐。

and you had the rise of a lot of spiritual leaders

而你有很多精神領袖的崛起

who had broken with the lineages.

與世家斷絕關係的人。

And they said, "Now come to me, submit yourself."

他們說："現在到我這裡來，順服你自己"。

But this time it's not to a lineage,

但這一次不是對某一世家。

it's not buffered by generations and generations

它沒有被一代又一代的人所緩衝

and elders and checks and balances and precedent.

和長老、制衡和先例。

Now you're submitting yourself to me.

現在你要把自己交給我。

"I'm the God-self."

"我是神的自我"。

"I'm the guru."

"我是大師"。

And so that's when we ended up with the emergence

是以，這就是我們最終出現的原因。

of culty cults, individuals who had broken with their past,

他們都是與過去決裂的個人，是邪教組織的成員。

broken with tradition, and then said, "I'm the one."

打破了傳統，然後說，"我就是那個人"。

"I am fully enlightened."

"我已經完全開悟了。"

"I am God, man or woman."

"我是上帝，男人或女人"。

"I am all those things."

"我是所有這些東西"。

So like in "Lord of the Rings," they grabbed the ring

是以，就像《指環王》中那樣，他們抓住了戒指

'cause they were convinced they could do so much with it.

因為他們相信他們可以用它做很多事情。

And then they also weaponized access

然後，他們還將訪問武器化

to peak states and healing,

到高峰狀態和癒合。

and so whether that was psychedelics or sexuality

是以，無論是迷幻藥還是性行為

or, you know, boundary-eroding group encounter sessions

或者，你知道的，邊界侵蝕的群體相遇會議

or whatever it would be, they would erode those things.

或者不管它是什麼，它們會侵蝕這些東西。

And then they would weaponize and use those techniques

然後他們會將這些技術武器化並加以利用

to extract allegiance, apologies,

來獲取效忠，表示歉意。

finances, whatever it would be,

財務方面，不管它是什麼。

while people were undone in those very susceptible states.

而人們在那些非常容易受影響的狀態下被解救。

So we have traditional cults:

所以我們有傳統的邪教。

submission of self to the lineage.

臣服於世系的自我。

Culty cults: submission of the self to the guru.

教派邪教：自我對大師的服從。

And then we have this notion of 'ethical cults:'

然後我們就有了這種 "倫理邪教 "的概念：

ethical community worship, ethical cult-ure.

倫理的社區崇拜，倫理的邪教。

And that's not submission of the self to anybody.

而這並不是自我對任何人的屈服。

That's actually valorization of the self

這實際上是對自我的評價

as a sovereign individual,

作為一個主權的個人。

and connecting to collective emergent intelligence.

並連接到集體的新興智能。

So, if traditional cults was a little bit

是以，如果傳統的邪教是有點

like taking your seat in the orchestra,

就像在管絃樂隊中的座位。

and there's the conductor and there's the sheet music

有指揮家，有樂譜

and there's the metronome and like play your part, right?

還有節拍器，就像演奏你的部分，對嗎？

And culty cults were a little bit more like a marching band,

而邪教則有點像一個行軍樂隊。

like there's the dude with the big hat up front

就像前面那個帶著大帽子的傢伙一樣

and the baton and the whistle,

以及指揮棒和哨子。

like, follow that person.

喜歡，就關注那個人。

Then ethical cults are a lot more like playing jazz-

那麼倫理邪教就更像是在玩爵士樂------。

which is call and response,

這就是呼叫和響應。

listening, and a deep combination of agency.

傾聽，和機構的深度結合。

Like, "I can hit my notes

比如，"我可以打我的筆記

and play my instrument and surrender,"

並演奏我的樂器和投降"。

which is there's a thing we're looking for together,

這就是有一個我們一起尋找的東西。

we'll know it when we find it,

當我們發現它時，我們會知道它。

but we have to feel the force.

但我們必須感受到這種力量。

We can't force the feel.

我們不能強迫這種感覺。

So the question is, how do we do ethical cults?

是以，問題是，我們如何做道德上的邪教？

So I think step one: Let's first do no harm.

所以我認為第一步。讓我們先不做壞事。

Let's not keep building culty cults.

我們不要再繼續建立邪教了。

Then let's say, "Okay,

那麼我們就說，"好吧。

how might we build healthier communities of worship?"

我們怎樣才能建立更健康的禮拜社區？"

And in this case, I would just say bearing witness to life.

在這種情況下，我只想說為生命作證。

Can we actually take responsibility for our own development

我們能否真正為自己的發展負責

and for our own empowerment?

併為我們自己賦權？

And that's much harder than it sounds

而這要比聽起來難得多

because we're terrified of our highest, fullest potential.

因為我們對自己最高、最充分的潛力感到恐懼。

Like, "Holy smokes, if I stepped up, could I keep it up?"

就像，"我的天哪，如果我加強了，我能保持嗎？"

If we're trying to build ethical culture

如果我們試圖建立道德文化

where we don't surrender ourself,

在那裡，我們不交出自己。

and instead of saying, "They could do it,

而不是說，"他們可以做到。

but I never could,"

但我從來沒有做到"。

or, "They're the second coming, but I'm yesterday's news,"

或者，"他們是第二代人，但我是昨天的新聞"。

can we actually accept our power

我們能否真正接受我們的權力

and possibility without apology

和可能性，沒有任何歉意

and at the same time,

並在同一時間。

engage each other with curiosity and humility?

帶著好奇心和謙遜的態度相互接觸？

And if we can do that,

而如果我們能做到這一點。

then we stand a chance of recapturing our rapture.

那麼我們就有機會重新獲得我們的狂歡。

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伴隨著世界上最大的思想家的視頻。

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要從世界上最大的思想家那裡學到更多東西。

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