SHE HAD TRAVELLED a long way, half across the world. There was a wary look about her, a guarded approach, a tentative opening that would close up at any suggestion of too deep an inquiry. She was not timid; but she was unwilling, though not consciously, to expose her inward state. Yet she wanted to talk about herself and her problems, and had come all that distance expressly to do so. She was hesitant, uncertain of her words, aloof, and at the same time eager to talk about herself. She had read many books on psychology, and while she had never been analysed, she was entirely capable of analysing herself; in fact, she said that from childhood she was used to analysing her own thoughts and feelings.

她旅行了很长一段路，穿越了半个世界。 她有一种小心翼翼的表情，一种警惕的态度， 一种试探性的敞开，这种敞开可能会因任何过于深入的调查而关闭。 她并不胆怯； 但是她不情愿，尽管不是有意识的，暴露她的内在状态。 然而，她想谈论她自己和她的问题， 并且经过长途跋涉，明确地抵达了这里。 她犹豫不决，对自己的话不确定，高冷， 同时渴望谈论她自己。 她读过许多关于心理学的书， 虽然她从未被分析过，但她完全有能力分析自己。 实际上，她说，她从小就习惯于分析自己的想法和感受。

Why are you so intent upon analysing yourself? “I do not know, but I have always done it ever since I can remember.”

你为什么如此执着于分析自己？ “我不知道，但自从我记事以来，我一直这样做。”

Is analysis a way of protecting yourself against yourself, against emotional explosions and consequent regrets? “I am pretty sure that is why I analyse, constantly interrogate. I do not want to get caught up in all the mess about me, personal and general. It is too hideous, and I want to keep out of it. I see now that I have used analysis as a means of keeping myself intact, of not getting caught in the social and family turmoil.”

分析是一种保护自己 免受伤害、情绪爆炸和随之而来的遗憾的方法吗？ “我很确定这就是我分析、不断审问的原因。 我不想陷入关于我的所有混乱之中，无论是私人的还是普遍的。 这些太可怕了，我想置身事外。 我现在看到，我已经使用分析作为一种手段 来保持自我的完好，不陷入社会与家庭的动荡。”

Have you been able to avoid getting caught? “I am not at all sure. I have succeeded in some directions, but in others I do not think I have. In talking about all this, I see what an extraordinary thing I have done. I have never looked at it all so clearly before.”

您是否能够避免被困？ “我一点也不确定。 我在某些方向上取得了成功，但在其他方向上，我认为我没有。 在谈论这一切时，我看到我做了什么非凡的事情。 我以前从未如此清楚地看到这一切。”

Why are you protecting yourself so cleverly, and against what? You say, against the mess around you; but what is there in the mess against which you have to protect yourself? If it is a mess and you see it clearly as such, then you do not have to guard yourself against it. One guards oneself only when there is fear and not understanding. So what are you afraid of?

你为什么如此聪明地保护自己，你在反对什么？ 你说，反对你周围的混乱； 但是，在混乱中，为了保护你自己，你在与什么东西抗争？ 如果它是一团糟，而你清楚地看到它， 那么你不必为了保护自己而与它打架。 只有存在着恐惧和不理解时，一个人才会去保护自己。 那么你在恐惧什么？

“I do not think I am afraid; I simply do not want to get entangled in the miseries of existence. I have a profession that supports me, but I want to be free of the rest of the entanglements, and I think I am.”

“我不认为我恐惧； 我只是不想纠结于现有的苦难。 我有一个职业，支撑着我， 但我想摆脱其余的纠缠，我认为，我就是这么做的。”

If you are not afraid, then why do you resist entanglements? One resists something only when one does not know how to deal with it. If you know how a motor works, you are free of it; if anything goes wrong, you can put it right. We resist that which we do not understand; we resist confusion, evil, misery, only when we do not know its structure, how it is put together. You resist confusion because you are not aware of its structure, of its make-up. Why are you not aware of it?

如果你没有恐惧，那你为什么要抗拒纠缠呢？ 只有当一个人不知道如何处理它时，才会抗拒它。 如果你知道电机是如何工作的，你就摆脱了它； 如果出现了任何问题，您可以纠正它。 我们抗拒我们不理解的东西； 我们抗拒混乱、邪恶、痛苦， 只不过是因为我们不知道它的结构，它的组合方式。 你抗拒困惑，因为你没有意识到它的结构、它的材质。 你为什么没有意识到它？

“But I have never thought about it that way.”

过。”

It is only when you are in direct relationship with the structure of confusion that you can be aware of the working of its mechanism. It is only when there is communion between two people that they understand each other; if they resist each other, there is no understanding. Communion or relationship can exist only when there is no fear. “I see what you mean.”

只有当你与困惑的结构有直接关系时， 你才能意识到它的工作机制。 只有当两个人之间有共融时，他们才能相互理解； 如果他们相互抗拒，就无法理解。 只有当没有恐惧时，共融或关系才能存在。 “我明白你的意思。”

Then what are you afraid of?

“What do you mean by fear?”

Fear can exist only in relationship; fear cannot exist by itself, in isolation. There is no such thing as abstract fear; there is fear of the known or the unknown, fear of what one has done or what one may do; fear of the past or of the future. The relationship between what one is and what one desires to be causes fear. Fear arises when one interprets the fact of what one is in terms of reward and punishment. Fear comes with responsibility and the desire to be free from it. There is fear in the contrast between pain and pleasure. Fear exists in the conflict of the opposites. The worship of success brings the fear of failure. Fear is the process of the mind in the struggle of becoming. In becoming good, there is the fear of evil; in becoming complete, there is the fear of loneliness; in becoming great, there is the fear of being small. Comparison is not understanding; it is prompted by fear of the unknown in relation to the known. Fear is uncertainty in search of security.

恐惧只存在于关系中； 恐惧不能单独存在，不能孤立地存在。 没有所谓的抽象的恐惧； 有对已知或未知的恐惧，对一个人已经做过什么或可能会做什么的恐惧； 对过去或未来的恐惧。 ‘一个人是什么’与‘一个人渴望成为什么’之间的关系，会引起恐惧。 当一个人从奖赏和惩罚的角度来分析自己时，恐惧就会产生。 在责任与‘摆脱责任的欲望’之间，恐惧由此而生。 在痛苦与快乐的对比之中，产生了恐惧。 恐惧存在于对立面的冲突中。 对成功的崇拜带来了对失败的恐惧。 恐惧是头脑在‘成为’的挣扎中产生的。 在成为好人的途中，有对邪恶的恐惧； 在成为完整的途中，有对孤独的恐惧； 在成为伟大的途中，有对渺小的恐惧。 比较不是理解； 在未知与已知的关系中，产生了恐惧，而恐惧滋生出比较。 在寻求安全的途中，恐惧即是不确定性。

The effort to become is the beginning of fear, the fear of being or not being. The mind, the residue of experience, is always in fear of the unnamed, the challenge. The mind, which is name, word, memory, can function only within the field of the known; and the unknown, which is challenge from moment to moment, is resisted or translated by the mind in terms of the known. This resistance or translation of the challenge is fear; for the mind can have no communion with the unknown. The known cannot commune with the unknown; the known must cease for the unknown to be.

‘成为’的努力是恐惧的开端：恐惧于现状，或者恐惧于未知。 头脑，体验的残馀，总是恐惧那无名的挑战。 头脑，即名字、文字、记忆，只能在已知的领域内运作； 而未知，即每时每刻的挑战， 通过头脑的言语化，被抗拒或翻译。 这种对挑战的抗拒或翻译，就是恐惧； 因为头脑不能与未知共融。 已知不能与未知交流； 已知必须停止，未知才能存在。

The mind is the maker of fear; and when it analyses fear, seeking its cause in order to be free from it, the mind only further isolates itself and thereby increases fear. When you use analysis to resist confusion, you are increasing the power of resistance; and resistance of confusion only increases the fear of it, which hinders freedom. In communion there is freedom, but not in fear.

头脑是恐惧的制造者； 当它分析恐惧，寻找它的原因以摆脱它时， 头脑只会进一步孤立自己，从而增加恐惧。 当你用分析来抗拒困惑时，你就正在增加抵抗的力量； 而对困惑的抵抗只会增加对它的恐惧，而恐惧阻碍着自由。 在共融中有自由，在恐惧中却没有。