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?
在我们进一步探讨之前，我想问一下： 在生活中，你最牢靠的、持久的兴趣是什么？ 别拐弯抹角，请直接而诚实地面对这个问题， 你会怎么回答？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？ 无论如何，如果我们诚实地回答，很多人都会这么说。 我关心自己的进步、工作、家庭、自己居住的小角落， 想着为自己获得更好的地位、更多的声望、更大的权力、更多支配他人的统治力等等。 我想，承认我们多数人主要感兴趣的是 —— “我” —— 这很合乎逻辑，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?
有的人会说把兴趣的重心放在自己身上是错的。 但是，除了我们很少体面地、诚实地承认这一点之外，又错在哪里呢？
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.
如果我们承认，我们又会感到相当羞愧。 事实就是这样 —— 一个人从根本上对自己感兴趣， 只是出于各种意识形态或传统的理由，认为这是错的。 但他怎么想并不重要。 为什么要引入“它是错的”这个因素？ 那只是一个想法、一个概念。 事实是，一个人从根本上、持久地对自己感兴趣。
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.
你可能会说，帮助别人比想着自己更令人满足。 这有什么区别？这还是自我关注。 如果帮助别人能带给你更大的满足， 那么你所关心的不过是它带给你的满足。
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?
为什么要引入任何意识形态的概念？ 为什么要双标思考？ 为什么不说“我真正想要的就是满足， 无论是性爱也好，帮助他人也罢，或者是成为一个伟大的圣人、科学家或政治家？” 这是同样的过程，不是吗？
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.
我们想要各种形式的满足，微妙的或明显的。 当我们说我们要自由时， 我们想要它，因为我们认为它可能非常令人满足， 而终极的满足，当然就是这种奇怪的自我实现的想法。 我们真正寻求一种没有丝毫不满足的满足。
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.
我们很多人都渴望在社会中拥有一个地位所带来的满足， 因为我们害怕成为无名小卒。 社会的构建方式是这样的： 一个拥有受人尊敬地位的公民会受到极大的礼遇， 而一个没有地位的人则会被随意摆布。
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.
世界上每个人都想要一个地位，无论是在社会、家庭，还是坐在上帝的右手边， 而且这个地位必须得到他人认可，否则就根本不算地位。
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.
我们必须总是坐在台上。 内心里，我们是痛苦和灾难的漩涡， 因此，在皮面上被当成一个大人物，是非常令人满足的。
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?
这种对地位、声望、权力、被社会认可为杰出的渴望， 是一种支配他人的愿望。 而这种支配欲是一种攻击性。 一个寻求以圣洁来获得地位的圣人，就像农家院里啄食的鸡一样具有攻击性。 而这种攻击性的原因是什么？ 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.
恐惧是生活中最大的一个问题。 一个陷入恐惧的头脑活在困惑和冲突之中， 因此必然是暴力的、扭曲的、攻击性的。 它不敢离开自己固有的思维模式，这就滋生出虚伪。 在我们摆脱恐惧之前， 即使攀登最高的山峰、发明各种各样的神，我们仍将永远在黑暗中。
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.
我们活在这么腐朽、愚蠢的社会里， 接受引发恐惧的竞争性教育， 我们所有人都背负着某种恐惧， 恐惧是一种可怕的东西，它歪曲、折磨、阴暗我们的生活。
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.
有身体上的恐惧，是我们从动物那里继承的回应。 我们关心的是心理上的恐惧， 因为当我们理解了根深蒂固的心理恐惧， 我们就能面对动物性的恐惧， 而如果先关注动物性的恐惧，将永远无助于我们理解心理上的恐惧。
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.
我们都恐惧某些东西； 没有抽象的恐惧，它总是与某个东西相关。 你知道自己的恐惧吗 —— 怕没工作、没吃的或钱， 怕邻居或公众对你的看法， 怕不成功、失去社会地位、被鄙视或嘲笑 —— 怕痛苦和疾病、被支配、永远不知道爱是什么或不被爱、 怕失去妻子或孩子、怕死、怕活得像死一样、 恐怕彻底的无聊、辜负别人对你的期盼、怕失去信仰 —— 所有这些以及无数其他的恐惧 —— 你知道你自己的某个恐惧吗？ 通常你怎么对付它们？ 你逃避，不是吗？或者发明想法和形象来掩盖它们？ 但逃避恐惧只会使它更多。
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.
恐惧的一个主要原因是我们不想面对自己。 所以，除了恐惧本身， 我们还必须审视我们为摆脱恐惧而发展出的逃避网络。 如果头脑（包括大脑） 试图克服恐惧、压制它、训练它、控制它、把它转化为别的东西， 就会产生摩擦、冲突，而冲突就是浪费能量。
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.
那么，我们首先问自己： 什么是恐惧？它如何产生？ 恐惧这个词本身是什么意思？ 我问自己什么是恐惧，而不是我恐惧什么。
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.
我过着某种生活；我按某种模式思考； 我有信仰和准则，我不希望那些模式被打扰， 因为我的根扎在那里。 我不希望它们被打扰，因为打扰会产生一种未知状态，而我不喜欢。
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.
如果把我从我所知道和相信的一切中拉扯出来， 我想对我将要到达的处境有相当的确定。 所以脑细胞们已经创造出一个模式， 而那些脑细胞拒绝创造另一个可能不确定的模式。 从确定移动到不确定，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.
此刻我坐在这儿，我并不恐惧； 我在当下并不恐惧，没有事情在我身上发生， 没有人威胁我或从我这里拿走任何东西。 但这一刻之外，头脑中有一个更深的层面， 它有意或无意地思考着未来可能发生什么， 或者担心过去的东西可能会吞噬我。 所以我恐惧过去和未来。
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."
我把时间分成了过去和未来。 思想介入：“小心，别再让它发生”， 或者“为未来做好准备，你可能会有危险的。 你现在所拥有的，未来可能会失去。 你明天可能会死，你的妻子可能会跑，你可能会没有工作。 你可能永远不会成名。你可能会孤独。 你想要相当地确定明天。”
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?
现在，拿出你的某个恐惧。看着它。 观察你对它的反应。 你能不带任何逃避、辩解、谴责或压制的冲动去看它吗？ 你能不带着由`恐惧`这个词而引发的感受，直接去看吗？
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?
例如，你能不带着由`恐惧`这个词而引发的感受，去看死亡吗？ 词语本身就会引发一阵颤抖，不是吗？就像“爱”这个词有它自己的颤抖、自己的形象， 现在，你的头脑中有关于死亡的形象， 那是你曾见过的死亡及其相关事情的记忆， 是那个形象在制造恐惧吗？ 还是你真地害怕终结，而非制造出来的形象？
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.
引发你恐惧的，是“死亡”这个词还是实际的结束？ 如果是言词或记忆使你恐惧，那就根本不是恐惧。
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.
比如说，两年前你生过一场病， 对那场病、那种痛苦的记忆保存了下来，现在回忆： “小心点，别再病了。” 所以联想引出的回忆在制造恐惧，而那根本不是恐惧。 因为实际上，此刻你非常健康。
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.`
思想，永远是旧的， 因为思想是记忆的回应，而记忆永远是旧的。 思想在时间中制造出你恐惧的感觉，而那并不是事实。 事实是你很健康。 但那个经历，那个留在头脑中的记忆，唤起这种思想： “小心点，别再病了。”
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?
所以我们看到思想产生出一种恐惧。 除此之外，还有没有恐惧？ 恐惧是否总是思想的产物？如果是，有没有其他形式的恐惧？
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.
我们怕死 —— 明天或后天、在时间轴上的某个点将要发生的事情。 在现实和将要发生的事情之间，有一段距离。
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.
思想经历过这种状态，通过观察死亡，它说：“我快要死了。” 思想制造了对死亡的恐惧，如果它不制造，那到底有没有恐惧？ 恐惧是思想的产物吗？ 如果是，思想永远是旧的，那么恐惧也永远是旧的。
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.
正如我们所说，没有新的思想。如果我们认出它，它就是旧的。 所以我们恐惧的是旧事物的重复 —— 把过去的东西投射到未来的想法。 因此，思想要为恐惧负责。
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.
事实如此，你自己可以看。 当你立刻面对某件事时，没有恐惧。 只有当思想介入时，才会有恐惧。
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，我们现在问： 头脑是否可能完整地、全然地活在当下？ 只有这样的头脑没有恐惧。 要理解这一点，你必须理解思想、记忆和时间的结构。 而理解它， 理解不是在智力上，不是在言语上，而是实际地用你的心灵、头脑、你全部的存在， 你就会摆脱恐惧。 那么，头脑就可以使用思想而不制造恐惧。
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.
思想如同记忆，当然了，在日常生活中是必需的。 它是我们进行交流、工作等的唯一工具。 思想是对记忆的回应， 记忆是通过经历、知识、传统、时间而积累的。 我们从这种记忆的背景中做出反应，这个反应过程即是思考。
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.
所以在某些层面上，思想是必不可少的， 但是在心理领域，当思想把自己投射成未来和过去，创造出快乐和恐惧， 头脑就被搞得迟钝，无能。
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，我明明知道这种思想会制造恐惧， 为什么我还要以快乐和痛苦的方式来思考未来和过去？ 思想能在心理领域停止吗？否则恐惧永远不会结束”
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.
思想运作的一个特性是: 始终被某个东西占据。 我们很多人都希望自己的头脑持续地被占据， 这样我们就无法看到自己真实的样子。 我们害怕空虚。我们害怕看到自己的恐惧。
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?
在意识上，你能觉察到自己的恐惧， 但在头脑的更深处，你觉察到它们吗？ 你打算如何找出那些隐匿的、秘密的恐惧？
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.
恐惧应该划分为显意识和潜意识吗？ 这是一个非常重要的问题。 专家、心理学家、分析家把恐惧分为深层和浅层， 但如果你遵循心理学家说的或我说的， 你就是在理解我们的理论、我们的教条、我们的知识， 却没有理解你自己。
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?
你不可能根据弗洛伊德、荣格，或者根据我来理解你自己。 别人的理论没有任何重要性。 你必须向自己提出这个问题： 恐惧应该分为显意识和潜意识吗？ 还是只有一种恐惧，而你把它转化成不同的形式？
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.
只有一种欲望；只有欲望。你欲望。 欲望的对象在变化，但欲望始终如一。 或许同样地，只有一种恐惧。 你恐惧各种各样的东西，但只有一种恐惧。
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?
当你意识到恐惧是不可分割的时候， 你就会看到你已经完全抛开潜意识这个问题， 而它欺骗了心理学家和分析师。 当你明白恐惧是一个以不同方式表达自身的单一运动， 并且当你看到那个运动而不是运动所指向的对象时， 那么你就面临一个巨大的问题： 你在看它的时候，能不带着头脑所培养的碎片吗？
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.
只有完整的恐惧， 但是以片面思考的头脑如何能观察到这整张图？ 它能吗？ 我们过着碎片化的生活， 在看待那整体的恐惧时，只能通过思想的碎片。 思考机制的整个流程就是把一切分解成碎片： 我爱你，我恨你，你是我的敌人，你是我的朋友， 我独有的品质和倾向，我的工作，我的位置，我的声望， 我的妻子，我的孩子，我的国家和你的国家，我的上帝和你的上帝 —— 所有这些都是思想的碎片。 用这种思想去看恐惧的整体状态，或者试图去看，就把它简化成了碎片。 因此我们看到，只有当没有思想活动时，头脑才能看到整个恐惧。
Can you watch fear without any conclusion, without any interference of the knowledge you have accumulated about it?
你观察恐惧时，能不带着任何结论、不受所积累的关于恐惧的知识的任何干扰吗？
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.
如果你不能，那么你所观察的是过去，而非恐惧。 如果你能，那么你第一次在不受过去的干扰下，观察恐惧。
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.
只有当头脑非常安静时，你才能观察， 就像只有当你的头脑不再喋喋不休、 不再就自己的问题和焦虑进行自我对话时，你才能听到别人在说什么。
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.
你能如此看待你的恐惧，而不试图解决它，不引入它的对立面 —— 勇气吗？ —— 实际地看着它，而不是试图逃避它 当你说“我必须控制它，我必须摆脱它，我必须理解它”时， 你正在试图逃避它。
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.
你可以用相当安静的头脑观察一朵云、一棵树或一条河的流动， 因为它们对你不太重要。 要观察你自己，却困难重重， 因为其要求是如此实际，其反应是如此迅速。
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?
所以，当你直接面对恐惧或绝望、孤独或嫉妒，或任何其他丑陋的头脑状态时， 你能如此完整地看它，以至于你的头脑安静到足以看清它吗？ 头脑能感知恐惧，而非恐惧的不同形式，感知整个恐惧，而非你所恐惧的对象吗？
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.
如果你只看恐惧的细节，或者试图逐一处理你的恐惧， 你将永远无法触及核心问题 —— 学会与恐惧共存。
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.
要与像恐惧这样活生生的东西共处， 需要一种极其敏锐的、不下结论的、 从而能跟随恐惧的每一个移动的头脑和心灵。
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?`
然后，如果你观察并与之共处 —— 这不需要一整天， 只需一分钟或一秒钟就能认识恐惧的整个本质。 如果你如此完整地与之同居，你必然会问： “与恐惧相处的那个实体是谁？ 是谁在观察恐惧，看着各种恐惧的一切活动， 同时觉察到恐惧的实质？ 观察者是一个僵死的实体、一个静态的存在， 积累了大量关于自己的知识和信息吗？ 是那个死东西在观察和追踪恐惧的移动吗？ 观察者是过去，还是一个活的？”
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.
你的答案是什么？别回答我，问你自己。 你这位观察者，是一个看着活物的死物呢，还是一个看着活物的活物呢？ 因为在观察者中，这两种状态都有。
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.
观察者是那个不想要恐惧的审查者； 观察者是他所有关于恐惧的经历的总统。 所以观察者与他称之为恐惧的那个东西是分开的， 他们之间有空间，他总是在试图克服或逃避它， 因此有了他与恐惧之间的持久战 —— 这场战斗是如此地浪费能量。
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.
当你观察时，你会明白观察者是一堆没用的、没实质的想法和记忆， 可恐惧是真实的， 你试图用抽象去理解事实，当然，你无法做到。
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.
但事实上，说“我恐惧”的观察者，与被观察到的恐惧本身有不同的地方吗？ 观察者即恐惧，当这一点被意识到， 就不再有任何能量被消耗于摆脱恐惧的努力上， 观察者与观察的对象之间的时空间隔消失了。
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.
当你看到你是恐惧的一部分，与恐惧无异 —— 你是恐惧 —— 你就无法折腾，恐惧彻底终结。