EVEN AT THAT altitude the heat was penetrating. The windowpanes felt warm to the touch. The steady hum of the plane’s motor was soothing, and many of the passengers were dozing. The earth was far below us, shimmering in the heat, an unending brown with an occasional patch of green. Presently we landed, and the heat became all but unbearable; it was literally painful, and even in the shade of a building the top of one’s head felt as if it would burst. The summer was well along and the country was almost a desert. We took off again and the plane climbed, seeking the cool winds. Two new passengers sat in the opposite seats and they were talking loudly; it was impossible not to overhear them. They began quietly enough; but soon anger crept into their voices, the anger of familiarity and resentment. In their violence they seemed to have forgotten the rest of the passengers; they were so upset with each other that they alone existed, and none else.

即使在那个高度，热量也在渗透。窗玻璃摸起来很温暖。 飞机发动机沉稳的嗡嗡声令人舒缓，许多乘客都在打瞌睡。 地球远在我们下方， 在炎热中闪光的，是无尽的棕褐色，偶尔有一片绿。 现在我们降落了，热度变得几乎无法忍受。 它真地使人很痛苦， 即使在建筑物的阴影下，一个人的头顶也感觉好像要爆裂。 夏天很是嚣张，这个乡村的炎热程度，堪比沙漠。 我们再次起飞，飞机爬升，寻找凉爽的风。 两名新乘客坐在对面的座位上，他们大声说话。 不可能不偷听他们的声音。刚开始，他们很安静。 但很快，愤怒溜进了他们的声音，那种熟悉和怨恨的愤怒。 在他们的暴力中，他们似乎已经忘掉了其余的乘客； 他们对彼此如此地不满，以至于只知道他们的存在，而忘掉了其余。

Anger has that peculiar quality of isolation; like sorrow, it cuts one off, and for the time being, at least, all relationship comes to an end. Anger has the temporary strength and vitality of the isolated. There is a strange despair in anger; for isolation is despair. The anger of disappointment, of jealousy, of the urge to wound, gives a violent release whose pleasure is self-justification. We condemn others, and that very condemnation is a justification of ourselves. Without some kind of attitude, whether of self-righteousness or self-abasement, what are we? We use every means to bolster ourselves up; and anger, like hate, is one of the easiest ways. Simple anger, a sudden flare-up which is quickly forgotten, is one thing; but the anger that is deliberately built up, that has been brewed and that seeks to hurt and destroy, is quite another matter. Simple anger may have some physiological cause which can be seen and remedied; but the anger that is the outcome of a psychological cause is much more subtle and difficult to deal with. Most of us do not mind being angry, we find an excuse for it. Why should we not be angry when there is ill-treatment of another or of ourselves? So we become righteously angry. We never just say we are angry, and stop there; we go into elaborate explanations of its cause. We never just say that we are jealous or bitter, but justify or explain it. We ask how there can be love without jealousy, or say that someone else’s actions have made us bitter, and so on.

愤怒具有一种特殊的隔绝性； 就像悲伤，它切断人， 至少在那段时间内，所有的关系都没了。 在那隔绝中，愤怒具有短暂的力量和活力。 愤怒中，有一种奇怪的绝望；因为隔绝就是绝望。 愤怒中，有失望、嫉妒、想去伤害的冲动， 给人一种暴力的释放，其中的快乐就是自我辩护。 我们谴责他人，而这种谴责本身就是我们对自己的辩护。 如果没有了某种姿态，某种自以为是，或自我践踏， 那么，我们还剩下什么？ 我们用一切手段来支撑自己； 而愤怒，就像仇恨一样，是最简单的方式之一。 简单的愤怒，一种猛然地爆发，很快就被遗忘了，这是一种愤怒； 但是，还有一种蓄意构建的愤怒， 它被酝酿、试图去伤害和破坏。 简单的愤怒可能有一些生理原因，可以被看到和补救； 但是，由心理因素而产生的愤怒 更为微妙，也更难处理。 我们大多数人都不介意发怒，我们替它找借口。 当别人或我们自己受到虐待时，我们为什么不应该愤怒呢？ 因此，我们义愤填膺。 我们从不简单地承认‘我们愤怒了’，然后停下。 我们详尽地解释发怒的原因。 我们从不简单地承认‘我们有嫉妒、心怀怨言’，却总是为它辩护或解释。 我们问，怎样才能有爱而不嫉妒， 或者说，别人的行为使我们苦恼，等等。

It is the explanation, the verbalization, whether silent or spoken, that sustains anger, that gives it scope and depth. The explanation silent or spoken, acts as a shield against the discovery of ourselves as we are. We want to be praised or flattered, we expect something; and when these things do not take place, we are disappointed, we become bitter or jealous. Then, violently or softly, we blame someone else; we say the other is responsible for our bitterness. You are of great significance because I depend upon you for my happiness, for my position or prestige. Through you, I fulfil, so you are important to me; I must guard you, I must possess you. Through you, I escape from myself; and when I am thrown back upon myself, being fearful of my own state, I become angry. Anger takes many forms: disappointment, resentment, bitterness, jealousy, and so on.

正是解释，言语化，无论是沉默的还是说出口的，都支撑着愤怒， 赋予它广度和深度。 无声的或口头的解释， 充当了防止发现我们自己真实面目的盾牌。 我们想要被赞美或奉承，我们期待某些事情； 当这些事情没有发生时，我们感到失望，我们变得怨恨或嫉妒。 然后，无论是暴力地还是轻柔地，我们都责怪别人； 我们说对方要为我们的苦恼负责。 你有重大意义， 因为我依靠你来获得我的幸福、我的地位或声望。 通过你，我满足了，所以你对我很重要； 我必须保护你，我必须占据你。 通过你，我逃避我自己； 当我被打回原形，害怕自己的样子，我变得愤怒了。 愤怒有多种形式：失望、不满、怨恨、嫉妒等等。

The storing up of anger, which is resentment, requires the antidote of forgiveness; but the storing up of anger is far more significant than forgiveness. Forgiveness is unnecessary when there is no accumulation of anger. Forgiveness is essential if there is resentment; but to be free from flattery and from the sense of injury, without the hardness of indifference, makes for mercy, charity. Anger cannot be got rid of by the action of will, for will is part of violence. Will is the outcome of desire, the craving to lie; and desire in its very nature is aggressive, dominant. To suppress anger by the exertion of will is to transfer anger to a different level, giving it a different name; but it is still part of violence. To be free from violence, which is not the cultivation of non-violence, there must be the understanding of desire. There is no spiritual substitute for desire; it cannot be suppressed or sublimated. There must be a silent and choiceless awareness of desire; and this passive awareness is the direct experiencing of desire without an experiencer giving it a name.

愤怒的积蓄 —— 怨恨 —— 需要宽恕的解药； 但是，愤怒积蓄的过程，远比宽恕更为重要。 当没有了对愤怒的积蓄，宽恕是不必要的。 如果有怨恨，宽恕必不可少； 但是，从奉承和受伤的感觉中解脱， 而没有冷漠的坚硬，就接近于仁慈、慈悲。 愤怒不能通过意志的行动来摆脱，因为意志是暴力的一部分。 意志是欲望的产物，是撒谎的渴望； 欲望的本性是侵略、占领。 用意志力压抑愤怒， 就是把愤怒转移到不同的层面上，给它起一个不同的名称； 但它仍然是暴力的一部分。 要摆脱暴力，并不是去培养非暴力， 必须理解欲望。 欲望没有心理上的替代品；它不能被压制或升华。 必须安静，无选择地意识到欲望； 这种被动的意识 是对欲望的直接体验，而没有体验者给它安一个名称。