邪教透视——琼斯镇惨案（下）

此段摘自《个人与群体事件的本质》第六章“控制下的环境，以及正面与负面的集体行为”第八三五节

在圭亚那琼斯镇事件里，你看到“热血的美国人”死在南美洲一个异国的海滨，而非死在战旗之下，后者在某种情况下倒是可以接受的。你并没见到美国人死在一次血淋淋的革命里，被困于恐怖分子之手。反之，你见到美国人在异国他乡被某些信念摧毁，那些信念是美国人所特有的，是自家的产物。除了今晚较早所给的那个清单之外，你们还有一些美国式的信念，比如金钱几乎能解决所有的社会问题；中产阶级的生活方式是正确“民主”的方式；尤其是，黑人与白人之间的问题可以贴上社会的创可贴来消除，而不必抨击问题背后的基本信念。

许多年轻男女在高级社区的精美牧场式房屋里长大成人，他们似乎处在人生的巅峰，是美国所能提供的最佳产品。他们也许从来不必工作谋生。他们也许上过大学——但正因为他们已达到这样一个令人羡妒的地位，所以才第一个了悟到这种优势并不一定能增益生活质量。父母们曾努力使子女具备这种优势，而他们自己也多少为子女的态度感到困惑。然而，金钱与地位往往是由于相信人的竞争本性而获得的——而那信念本身恰恰反过来腐蚀了它制造的奖品：水果尝到之后才知道不甜。很简单，许多父母相信人生的目的就是赚更多的钱，而德行是由最好的汽车、房子或游泳池构成的——那是一个人能在弱肉强食的世界里生存的证据。但孩子们则在奇怪：在他们意识里萌动的那些别样感觉又是怎么回事呢？他们感受到的那些意向又怎么说呢？他们有些人的心像真空一样等待被充满。他们寻找人生的价值，而与此同时却感到自己是一个被玷污的、无所适从的、没有清楚目标的族类之儿女。

他们尝试种种不同的宗教，而从他们自己的观点看，他们先前的优势似乎只是进一步毁了他们。他们尝试社会项目，找到一种对弱势群体的奇妙的归属感，因为那些人也是无根的。于是，弱势与优势的人结合在一个无望的联盟里，赋予一位领袖他们自认为并不拥有的力量。

他们终于由他们所知的世界撤退到与世隔绝，而从麦克风里传出来的领袖声音，就是他们自己放大的合声。在死亡里，他们完成了自己的目标，做出了一项集体声明。而那声明会令美国人质疑他们的社会、宗教、政治及信念的本质。

每个人都是自己决定走上那条路的。

In the Guyana affair, you had "red-blooded Americans" dying on a foreign shore (in South America), but not under a banner of war, which under certain circumstances would have been acceptable. You did not have Americans dying in a bloody evolution, caught among terrorists. You had instead Americans succumbing in a foreign land to some beliefs that are peculiarly American, and home-grown.Beside the list given earlier [tonight], you have the American belief that money will solve almost any social problem, that the middle-class way of life is the correct "democratic" one, and that the difficulty between blacks and whites in particular can be erased by applying social bandages, rather than by attacking the basic beliefs behind the problem.

Many young men and women have come to adulthood in fine ranch houses in good neighborhoods. They would seem to be at the peak of life, the product of the best America has to offer. They never had to work for a living, perhaps. They may have attended colleges — but they are the first to realize that such advantages do not necessarily add to the quality of life, for they are the first to arrive at such an enviable position.The parents have worked to give their children such advantages, and the parents themselves are somewhat confused by their children's attitudes. The money and position, however, have often been attained as a result of the belief in man's competitive nature — and that belief itself erodes the very prizes it produces: The fruit is bitter in the mouth. Many of the parents believed, quite simply, that the purpose of life was to make more money. Virtue consisted of the best car, or house or swimming pool — proof that one could survive in a tooth-and-claw world. But the children wondered: What about those other feelings that stirred in their consciousnesses? What about those purposes they sensed? The hearts of some of them were like vacuums, waiting to be filled. They looked for values, but at the same time they felt that they were themselves sons and daughters of a species tainted, at loose ends, with no clear destinations.

They tried various religions, and in the light of their opinions of themselves their earlier advantages seemed only to damn them further. They tried social programs, and found a curious sense of belonging with the disadvantaged, for they were also rootless. The disadvantaged and the advantaged alike then joined in a bond of hopelessness, endowing a leader with a power they felt they did not possess.

They finally retreated into isolation from the world that they knew, and the voice of their leader at the microphone was a magnified merging of their own voices. In death they fulfilled their purposes, making a mass statement. It would make Americans question the nature of their society, of their religions,their politics, and their beliefs.

Each person decided to go along on that course.

——摘自《个人与群体事件的本质》（The Individual and the Nature of Mass Events）

校译：Laujenny 美编：代苏

《赛斯说●第七十四期》

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