第五章 · 理解恐惧

Before we go any further I would like to ask you what is your fundamental, lasting interest in life? Putting all oblique answers aside and dealing with this question directly and honestly, what would you answer? Do you know?

在我们继续探索之前，我想问你一个问题，在生活中，什么是你基本而持久的兴趣？把各种含蓄的答案放在一边，直接地、诚实地面对这个问题，你的答案是什么？你知道吗？

Isn't it yourself? Anyway, that is what most of us would say if we answered truthfully. I am interested in my progress, my job, my family, the little corner in which I live, in getting a better position for myself, more prestige, more power, more domination over others and so on. I think it would be logical, wouldn't it, to admit to ourselves that that is what most of us are primarily interested in - 'me' first?

难道不是你自己吗？如果我们诚实地回答，大多数人会这样说。我对我的进步感兴趣，对我的工作、家庭、所生活的角落，为我自己争取到一个更好的位置，更多的威望，更多的权力，更能主导他人等等感兴趣。我想这是合理的，向我们自己承认，我们大多数人最感兴趣的就是“我”，不是吗？

Some of us would say that it is wrong to be primarily interested in ourselves. But what is wrong about it except that we seldom decently, honestly, admit it? If we do, we are rather ashamed of it. So there it is - one is fundamentally interested in oneself, and for various ideological or traditional reasons one thinks it is wrong. But what one thinks is irrelevant. Why introduce the factor of its being wrong? That is an idea, a concept. What is a fact is that one is fundamentally and lastingly interested in oneself.

我们中的有些人会说，对我们自己最感兴趣是错误的。但是这究竟有什么错呢？除了我们很少体面地、诚实地承认。如果我们承认，我们感到相当惭愧。所以就是这样子——一个人的根本兴趣是一个人自己，而因为各种意识形态或者传统的原因，一个人认为这是错的。但是这个人的所想（跟真相）毫不相关。为什么引入“错误”这样一个因素呢？这只是一个想法，一个概念。事实就是，一个人根本且持久的兴趣就是自己。

You may say that it is more satisfactory to help another than to think about yourself. What is the difference? It is still self-concern. If it gives you greater satisfaction to help others, you are concerned about what will give you greater satisfaction. Why bring any ideological concept into it? Why this double thinking? Why not say, `What I really want is satisfaction, whether in sex, or in helping others, or in becoming a great saint, scientist or politician'? It is the same process, isn't it? Satisfaction in all sorts of ways, subtle and obvious, is what we want. When we say we want freedom we want it because we think it may be wonderfully satisfying, and the ultimate satisfaction, of course, is this peculiar idea of self-realization. What we are really seeking is a satisfaction in which there is no dissatisfaction at all.

你可能会说，帮助他人比想着自己更令人满足。有什么区别呢？都是关心自己。如果帮助他人给你带来了更大的满足，你关心的是什么会给你带来更大的满足。为什么要引入一个意识形态的概念呢？为什么要有这种双面思维呢？为什么不直接说：“我真正想要的就是满足，无论是在性爱中，在帮助他人中，或是成为一个圣人、科学家或者政治家”？这是同样的（思维）过程，不是吗？我们想要的就是各种方式的满足，细微的、明显的。

当我们说，我们想要自由，我们想要它是因为我们认为“自由”是极其令人满足的。当然，终极满足是“自我实现”这个怪诞的想法。我们真正找寻的就是一种满足，其中没有任何的不满足。

Most of us crave the satisfaction of having a position in society because we are afraid of being nobody. Society is so constructed that a citizen who has a position of respect is treated with great courtesy, whereas a man who has no position is kicked around. Everyone in the world wants a position, whether in society, in the family or to sit on the right hand of God, and this position must be recognized by others, otherwise it is no position at all.

We must always sit on the platform. Inwardly we are whirlpools of misery and mischief and therefore to be regarded outwardly as a great figure is very gratifying. This craving for position, for prestige, for power, to be recognized by society as being outstanding in some way, is a wish to dominate others, and this wish to dominate is a form of aggression. The saint who seeks a position in regard to his saintliness is as aggressive as the chicken pecking in the farmyard. And what is the cause of this aggressiveness? It is fear, isn't it?

我们中的大多数人渴望在社会上有一席之地，渴望那个满足感，因为我们害怕一事无成。社会的构建便是如此，一个人有受人尊敬的地位，会受到各种优待；一个没有地位的人被踢来踢去。在这个世界上，每个人都想有一个位置，无论在社会中，在家庭中，或者坐在上帝的右手上，这个位置还得被他人认可，否则没有位置可言。

我们必须总是坐在某个平台上。内在地，我们深陷各种痛苦和问题的漩涡，因此外在被看作是了不起的人物，这很令人满足。渴望位置、声望、权力，渴望能被社会以某种方式认定为杰出，实际上是希望凌驾于他人，而这种希望凌驾于他人是一种进攻性的表现。圣人寻求一个神圣的位置，跟小鸡在农场啄食一样具有进攻性。进攻性的原因是什么？是恐惧，不是吗？

Fear is one of the greatest problems in life. A mind that is caught in fear lives in confusion, in conflict, and therefore must be violent, distorted and aggressive. It dare not move away from its own patterns of thinking, and this breeds hypocrisy. Until we are free from fear, climb the highest mountain, invent every kind of God, we will always remain in darkness.

恐惧是人生中最重大的问题之一。一个被恐惧挟持的内心活在混乱和冲突中，因此必定充满暴力、扭曲和进攻性。这样的内心不敢脱离自己的思维模式，这导致了表里不一。如果我们不能从恐惧中解脱，即便爬上最高的山，发明各种神，我们也仍将生活在黑暗中。

Living in such a corrupt, stupid society as we do, with the competitive education we receive which engenders fear, we are all burdened with fears of some kind, and fear is a dreadful thing which warps, twists and dulls our days.

生活在这样一个腐败、愚昧的社会，接受具有竞争性且带来恐惧的教育，我们都被某些恐惧所累，恐惧是一个令人生畏的东西，扭曲着我们的人生。

There is physical fear but that is a response we have inherited from the animals. It is psychological fears we are concerned with here, for when we understand the deep-rooted psychological fears we will be able to meet the animal fears, whereas to be concerned with the animal fears first will never help us to understand the psychological fears.

生理上的恐惧是存在的，因为我们是动物，这种恐惧是神经元层面的反应。但这里我们关心的是心理恐惧，因为当我们理解了这种根深蒂固的心理恐惧，我们才能直面动物性的恐惧，然而先去关注动物性的恐惧，将不能帮助我们理解心理恐惧。

We are all afraid about something; there is no fear in abstraction, it is always in relation to something. Do you know your own fears - fear of losing your job, of not having enough food or money, or what your neighbours or the public think about you, or not being a success, of losing your position in society, of being despised or ridiculed - fear of pain and disease, of domination, of never knowing what love is or of not being loved, of losing your wife or children, of death, of  living in a world that is like death, of utter boredom, of not living up to the image others have built about you, of losing your faith - all these and innumerable other fears - do you know your own particular fears? And what do you usually do about them? You run away from them, don't you, or invent ideas and images to cover them? But to run away from fear is only to increase it.

我们都害怕一些东西，恐惧不存在于抽象中，恐惧总是跟某些东西相关。你知道你自己的恐惧吗——害怕失去你的工作，害怕没有足够的食物或钱，害怕你的邻居或者公众怎么看你，害怕不能成功，害怕失去你的社会地位，害怕被鄙视或者嘲笑——害怕痛苦和疾病，害怕屈居弱势，害怕对爱一无所知或者没有人爱，害怕失去你的妻子或孩子，害怕死亡，害怕生不如死，害怕无聊，害怕辜负别人对你的期望，害怕失去你的信仰——所有这些还有其他数不清的恐惧——你知道你自己特定的恐惧吗？你通常如何处理这些恐惧呢？你逃避它们，不是吗？或者制造一些想法和画面来掩盖它们？但是逃避恐惧只会增加恐惧。

One of the major causes of fear is that we do not want to face ourselves as we are. So, as well as the fears themselves, we have to examine the network of escapes we have developed to rid ourselves of them. If the mind, in which is included the brain, tries to overcome fear, to suppress it, discipline it, control it, translate it into terms of something else, there is friction, there is conflict, and that conflict is a waste of energy.

引起恐惧的一个主要原因是我们不想真实地面对自己。所以，除了恐惧本身，我们也得审视我们为了摆脱自我而发展出来的一系列的逃避。如果内心，这里也包含大脑，尝试克服恐惧，压制它，规训它，控制它，把它转译成其他术语，那就会有摩擦、冲突，而那种冲突是一种能量的浪费。

The first thing to ask ourselves then is what is fear and how does it arise? What do we mean by the word fear itself? I am asking myself what is fear not what I am afraid of.

我们需要先问自己的第一件事情就是，什么是恐惧，恐惧是怎么产生的。恐惧这个词是什么意思？我在问自己什么是恐惧，而不是我害怕什么。

I lead a certain kind of life; I think in a certain pattern; I have certain beliefs and dogmas and I don't want those patterns of existence to be disturbed because I have my roots in them. I don't want them to be disturbed because the disturbance produces a state of unknowing and I dislike that. If I am torn away from everything I know and believe, I want to be reasonably certain of the state of things to which I am going. So the brain cells have created a pattern and those brain cells refuse to create another pattern which may be uncertain. The movement from certainty to uncertainty is what I call fear.

我有某种生活方式，某种思维模式，我有某些信仰和教条，我不想让这些既有的模式被打破，因为我的内心深植于此。我不想它们被打扰，因为扰动带来一种未知的状态，我不喜欢那样。

如果我所知道的和坚信的离我远去，我自然想要确认，那些我将接近的东西的状态。所以脑细胞们创造了一个模式，并拒绝创造另一个可能不确定的模式。从确定到不确定的移动的过程就是我所说的恐惧。

At the actual moment as I am sitting here I am not afraid; I am not afraid in the present, nothing is happening to me, nobody is threatening me or taking anything away from me. But beyond the actual moment there is a deeper layer in the mind which is consciously or unconsciously thinking of what might happen in the future or worrying that something from the past may overtake me. So I am afraid of the past and of the future.

I have divided time into the past and the future. Thought steps in, says, `Be careful it does not happen again', or `Be prepared for the future. The future may be dangerous for you. You have got something now but you may lose it. You may die tomorrow, your wife may run away, you may lose your job. You may never become famous. You may be lonely. You want to be quite sure of tomorrow.'

实际上，这一刻，我坐在这里，我不害怕；此时此刻，我不害怕，什么事情也没有发生，没有人威胁我，或者从我这里拿走什么。但一旦不在当下，内心深处便有意识或者无意识地想未来会发生什么，或者担心来自过去的某些事情会笼罩着我。所以，我害怕过去和未来。

我把时间划分成了过去和未来。想法介入进来，说，“当心，不要再发生了”，或者“为未来做打算，对你来说，未来可能是危险的。你现在有点东西，但可能会失去。明天你可能就死掉，你的妻子可能抛弃你，你可能失去工作。你可能永远不会出名。你可能孤独。你想有个明确的未来。”

Now take your own particular form of fear. Look at it. Watch your reactions to it. Can you look at it without any movement of escape, justification, condemnation or suppression? Can you look at that fear without the word which causes the fear? Can you look at death, for instance, without the word which arouses the fear of death? The word itself brings a tremor, doesn't it, as the word love has its own tremor, its own image? Now is the image you have in your mind about death, the memory of so many deaths you have seen and the associating of yourself with those incidents - is it that image which is creating fear? Or are you actually afraid of coming to an end, not of the image creating the end? Is the word death causing you fear or the actual ending? If it is the word or the memory which is causing you fear then it is not fear at all.

现在回到你自己所恐惧的内容。观察它。观察你对它的反应。你能否观察它，没有任何逃避，不去正当化，也不去谴责或者压制？你能否去看这个恐惧，没有带来恐惧的那个词？

你能否直面死亡，打个比方，而不是被死亡这个词唤起的恐惧所劫持？词语本身会带来一丝震撼，不是吗？就像爱这个字有它的震撼和画面。你的脑海中关于死亡的画面——你看到这么多死亡的记忆，把你自己跟这些联想起来——是不是那个画面在引起恐惧？

或者你真的害怕人生走到尽头，而不是害怕那个勾勒尽头的画面？是死亡这个词引起了你的恐惧，还是实际上的结束？如果是词语或者记忆让你惧怕，那这压根不是恐惧。

You were ill two years ago, let us say, and the memory of that pain, that illness, remains, and the memory now functioning says, `Be careful, don't get ill, again'. So the memory with its associations is creating fear, and that is not fear at all because actually at the moment you have very good health. Thought, which is always old, because thought is the response of memory and memories are always old - thought creates, in time, the feeling that you are afraid which is not an actual fact. The actual fact is that you are well. But the experience, which has remained in the mind as a memory, rouses the thought, `Be careful, don't fall ill again'.

两年前，你生了一场病。那个疾病和病痛的记忆依然在，记忆说“当心，不要再病了”。所以记忆和它的联想制造了恐惧，但那压根不是恐惧，因为实际上，你此刻一切安好。

想法，总是旧的，因为想法是对记忆的响应，记忆总是旧的——想法制造了那种恐惧的感觉，但那不是事实。事实是你很好。但是经历，以记忆的形式停留在脑海中，唤起了想法，“当心，不要再病了”。

So we see that thought engenders one kind of fear. But is there fear at all apart from that? Is fear always the result of thought and, if it is, is there any other form of fear? We are afraid of death - that is, something that is going to happen tomorrow or the day after tomorrow, in time. There is a distance between actuality and what will be. Now thought has experienced this state; by observing death it says, `I am going to die.'

Thought creates the fear of death, and if it doesn't is there any fear at all? Is fear the result of thought? If it is, thought being always old, fear is always old. As we have said, there is no new thought. If we recognise it, it is already old. So what we are afraid of is the repetition of the old - the thought of what has been projecting into the future. Therefore thought is responsible for fear. This is so, you can see it for yourself. When you are confronted with something immediately there is no fear. It is only when thought comes in that there is fear.

所以，我们看到想法滋生了一种恐惧；除此之外，还有没有其他的恐惧？恐惧总是从想法中产生吗？如果是的话，那有没有其他形式的恐惧？我们害怕死亡——那就是，最终明天或者后天将要发生一些事情。在实际和将要发生之前，有一段距离。现在，想法经历了这个状态，通过观察死亡，它说“我要死了”。

想法制造了对死亡的恐惧，如果想法没有制造恐惧，那是否还有恐惧呢？如果是的话，想法总是旧的，恐惧总是旧的。就像我们说过的，想法从来就没有新的。如果我们认出它来，它已经是旧的了。所以，我们所害怕的就是旧的重复——过去的想法投射到未来。

所以，想法为恐惧全权负责。事实如此，你可以在你身上观察到这一点。当你即刻遇到什么事情，恐惧并不存在。只有当想法介入的时候，才有恐惧。

Therefore our question now is, is it possible for the mind to live completely, totally, in the present? It is only such a mind that has no fear. But to understand this, you have to understand the structure of thought, memory and time. And in understanding it, understanding not intellectually, not verbally, but actually with your heart, your mind, your guts, you will be free from fear; then the mind can use thought without creating fear.

因此，我们现在的问题是，有没有可能让内心全然地、完整地活在当下？只有这样的心才没有恐惧。

但是为了能够理解这一点，你得理解想法、记忆和时间的整个构架，不是智识上、言语上的理解，而是让整个身心深刻地理解，你将告别恐惧，这样内心才可以使用想法而不制造恐惧。

Thought, like memory, is, of course, necessary for daily living. It is the only instrument we have for communication, working at our jobs and so forth. Thought is the response to memory, memory which has been accumulated through experience, knowledge, tradition, time. And from this background of memory we react and this reaction is thinking. So thought is essential at certain levels but when thought projects itself psychologically as the future and the past, creating fear as well as pleasure, the mind is made dull and therefore inaction is inevitable.

想法，跟记忆一样，对日常生活来说是必要的。它只是一个工具，我们用它来交流、工作等等。想法是对记忆的响应，记忆通过经历、知识、传统、时间来累积。在记忆的大背景下，我们做出反应，反应就是思考。

所以，想法在某些层面是必不可少的，但当想法在心理上把它投射为未来和过去，制造出恐惧和愉悦，内心就会变得愚钝，因此缺乏行动不可避免。

So I ask myself, `Why, why, why, do I think about the future and the past in terms of pleasure and pain, knowing that such thought creates fear? Isn't it possible for thought psychologically to stop, for otherwise fear will never end?'

所以我问自己，“为什么，为什么，为什么我总是用愉悦和痛苦来想未来和过去，明明知道这样的想法在制造恐惧？有没有可能让想法在心理层面停止？要不然恐惧永远不会结束。”

One of the functions of thought is to be occupied all the time with something. Most of us want to have our minds continually occupied so that we are prevented from seeing ourselves as we actually are. We are afraid to be empty. We are afraid to look at our fears.

想法的一个功能就是总被事情占据着；我们中的大多数人想要内心持续地忙碌，这样我们就不用看到我们实际的样子。我们害怕空。我们害怕去直面我们的恐惧。

Consciously you can be aware of your fears but at the deeper levels of your mind are you aware of them? And how are you going to find out the fears that are hidden, secret? Is fear to be divided into the conscious and the subconscious? This is a very important question. The specialist, the psychologist, the analyst, have divided fear into deep superficial layers, but if you follow what the psychologist says or what I say, you are understanding our theories, our dogmas, our knowledge, you are not understanding yourself. You cannot understand yourself according to Freud or Jung, or according to me. Other people's theories have no importance whatever. It is of yourself that you must ask the question, is fear to be divided into the conscious and subconscious? Or is there only fear which you translate into different forms? There is only one desire; there is only desire. You desire. The objects of desire change, but desire is always the same. So perhaps in the same way there is only fear. You are afraid of all sorts of things but there is only one fear.

意识上， 你可以觉察到你的恐惧， 但是内心深处，你真的觉察到了吗？你将怎么找出这些隐藏的、秘密的恐惧？要把恐惧划分成意识和潜意识吗？这是一个非常重要的问题。

专家、心理学家、分析师们已经把恐惧划分成深层、浅层；但如果你跟随心理学家所说或者我所说的，你正在理解我们的理论，我们的教条，我们的知识，你并没有在理解你自己。你不可能根据弗洛伊德或者荣格或者我来理解你自己。其他人的理论一点都不重要。

你必须向你自己深刻地发问，恐惧需要被分成意识和潜意识吗？还是只有一种恐惧，被幻化成各种不同的形式? 欲望只有一种，只有欲望。你充满了欲望。想要的东西在变化，但想要还是想要，即欲望。所以或许恐惧也是如此。你害怕各种各样的东西，但是恐惧只有一种。

When you realize that fear cannot be divided you will see that you have put away altogether this problem of the subconscious and so have cheated the psychologists and the analysts. When you understand that fear is a single movement  which  expresses itself  in  different ways  and  when you  see  the movement and not the object to which the movement goes, then you are facing an immense question: how can you look at it without the fragmentation which the mind has cultivated?

当你领悟到恐惧是不能划分的，你将看到你会把整个潜意识的问题都甩在一边，它们也曾欺骗了心理学家和（精神）分析师们。

当你意识到，恐惧就是恐惧，只是在以不同的形式展现，当你看到内心的这个动作，而不是这个动作的对象（译注：看到害怕本身，而不是害怕的那个东西），你将直面这个重大的问题：你如何直面恐惧，同时不被内心的各种划分所累呢？

There is only total fear, but how can the mind which thinks in fragments observe this total picture? Can it? We have lived a life of fragmentation, and can look at that total fear only through the fragmentary process of thought. The whole process of the machinery of thinking is to break up everything into fragments: I love you and I hate you; you are my enemy, you are my friend; my peculiar idiosyncrasies and inclinations, my job, my position, my prestige, my wife, my child, my country and your country, my God and your God - all that is the fragmentation of thought. And this thought looks at the total state of fear, or tries to look at it, and reduces it to fragments. Therefore we see that the mind can look at this total fear only when there is no movement of thought.

恐惧只是作为整体存在，但一个总是在碎片中思考的内心怎么能观察到这个全貌呢？能吗？我们一直过着一种充满划分的生活，只能通过碎片化的想法来观察整体的恐惧。

机械性思维的整个过程就是把所有事情碎片化：我爱你，我恨你；你是我的敌人，你是我的朋友；你的特别的癖好和意愿，我的工作，我的地位，我的声望，我的妻子，我的孩子，我的国家和你的国家，我的神和你的神 —— 各种想法的划分。当这样的想法去观察恐惧的整体，或者尝试去观察，然后把它矮化为碎片。

因此我们发现，只有当内心没有想法移动的时候，内心才可以完整地观察到恐惧。

Can you watch fear without any conclusion, without any interference of the knowledge you have accumulated about it? If you cannot, then what you are watching is the past, not fear; if you can, then you are watching fear for the first time without the interference of the past.

能否观察恐惧，没有任何结论，没有任何已经累积的关于恐惧的知识？如果不能，那你正在观察的还是过去，不是恐惧；如果可以，那么你将第一次观察恐惧，没有被过去所扰。

You can watch only when the mind is very quiet, just as you can listen to what someone is saying only when your mind is not chattering with itself, carrying on a dialogue with itself about its own problems and anxieties. Can you in the same way look at your fear without trying to resolve it, without bringing in its opposite, courage - actually look at it and not try to escape from it? When you say, `I must control it, I must get rid of it, I must understand it', you are trying to escape from it.

只有当内心非常安静的时候，你才可以观察；就像只有当你心里不自言自语的时候，不陷入各种问题和焦虑的自我对话中，你才可以听得到别人在说什么。能否用同样的方式来观察恐惧？不尝试去解决它，不引入它的反面，勇气 —— 只是去直面恐惧而不去逃避？当你说：“我必须控制它，我必须摆脱它，我必须理解它”，实际上你正在逃避它。

You can observe a cloud or a tree or the movement of a river with a fairly quiet mind because they are not very important to you, but to watch yourself is far more difficult because there the demands are so practical, the reactions so quick. So when you are directly in contact with fear or despair, loneliness or jealousy, or any other ugly state of mind, can you look at it so completely that your mind is quiet enough to see it? Can the mind perceive fear and not the different forms of fear - perceive total fear, not what you are afraid of? If you look merely at the details of fear or try to deal with your fears one by one, you will never come to the central issue which is to learn to live with fear.

你可以用一颗还算安静的心去观察一片云、一棵树或者一条河的流动，因为这些对你不重要；但观察你自己却困难得多，因为来自内心的需求是如此得实际，反应是如此得迅速。

所以，当你跟恐惧或者绝望，孤独或者嫉妒，或者任何其他丑陋的内心状态直接接触，你能否如此全然地观察它，以至于你的内心变得足够得平静去看到它？内心能否感知恐惧，而不是恐惧的不同形式 —— 感知整个恐惧，而不是你所害怕的事情？如果你只是去看恐惧的细节，或者尝试一个一个地解决你的恐惧，你将永远不会触碰到中心问题，那就是学会跟恐惧共存。

To live with a living thing such as fear requires a mind and heart that are extraordinarily subtle, that have no conclusion and can therefore follow every movement of fear. Then if you observe and live with it - and this doesn't take a whole day, it can take a minute or a second to know the whole nature of fear - if you live with it so completely you inevitably ask, 'Who is the entity who is living with fear? Who is it who is observing fear, watching all the movements of the various forms of fear as well as being aware of the central fact of fear? Is the observer a dead entity, a static being, who has accumulated a lot of knowledge and information about himself, and is it that dead thing who is observing and living with the movement of fear? Is the observer the past or is he a living thing?' What is your answer? Do not answer me, answer yourself. Are you, the observer, a dead entity watching a living thing or are you a living thing watching a living thing? Because in the observer the two states exist.

和恐惧这样的活物共存需要一个极其细致的内心，内心没有结论因而能跟随恐惧的每个移动。

那么如果你观察并和它共存 —— 这不用花费一天的时间，可能只是用一分钟或者一秒钟来感知恐惧的整体本质 —— 如果你能跟恐惧完全地共存，你不禁要问：“这个跟恐惧共存的实体是谁？谁在观察恐惧，观察各种形式恐惧的运动，并意识到恐惧的核心事实？这个观察者是一个没有生气的东西，一个静态的实体，积累了关于自己大量的知识和信息？是那个没有生气的东西在观察，与恐惧的动态共存？观察者是过去还是一个充满生机的东西？”

你的答案是什么？不要回答我，回答你自己。你是那个观察者吗，一个没有生气的东西在观察一个充满生气的东西？还是你就是那个充满生气的东西，在观察一个充满生气的东西？因为观察者意味着两种状态的存在。

The observer is the censor who does not want fear; the observer is the totality of all his experiences about fear. So the observer is separate from that thing he calls fear; there is space between them; he is forever trying to overcome it or escape from it and hence this constant battle between himself and fear - this battle which is such a waste of energy.

观察者就是那个不想要恐惧的审查者，观察者就是他所经历的所有恐惧的集合。（译注：所以，内心想要摆脱恐惧，这样一个状态本身制造了一个观察者的角色，这个角色的感知就是恐惧和他好像是分开的，也就是说，观察者本身意味着这个扭曲的感知。）所以观察者跟那个他叫作恐惧的东西分割开来；他们之间有距离，他永远想克服恐惧或者逃避它，因而他和恐惧之间有持续的较劲；这种较劲就是在浪费能量。

As you watch, you learn that the observer is merely a bundle of ideas and memories without any validity or substance, but that fear is an actuality and that you are trying to understand a fact with an abstraction which, of course, you cannot do. But, in fact, is the observer who says, `I am afraid', any different from the thing observed which is fear? The observer is fear and when that is realized there is no longer any dissipation of energy in the effort to get rid of fear, and the time-space interval between the observer and the observed disappears. When you see that you are a part of fear, not separate from it - that you are fear - then you cannot do anything about it; then fear comes totally to an end.

你在观察的时候，你发现观察者只不过是一帮无形的且经不住检验的想法和记忆，但是恐惧是实实在在存在的，你尝试用抽象去理解一个事实，当然，你不可能实现。

但是，事实上，这个说“我害怕”的观察者，跟那个被观察的叫做恐惧的东西有差别吗？

观察者就是恐惧，当这一点理解之后，能量也就不再耗散，不再用来去摆脱恐惧，观者和被观者之间的时、空间隔也就消失了。

当你看到你是恐惧的一部分，跟恐惧无法分割 —— 你就是恐惧 —— 那么你便束手无策；然后恐惧也就完全消失了。