恐懼就是對實情的不接納

Fear comes into being when I desire to be in a particular pattern. To live without fear means to live without a particular pattern. When I demand a particular way of living that in itself is a source of fear. My difficulty is my desire to live in a certain frame.
 當我渴望處於某個模式中，恐懼就產生了。活得沒有恐懼，意味著活得沒有特定的模式。如果我想要某種特定的生活方式，那本身就是恐懼之源。我的困境就在於，我渴望活在某個框架中。

Can I not break the frame? I can do so only when I see the truth: that the frame is causing fear and that this fear is strengthening the frame. If I say I must break the frame because I want to be free of fear, then I am merely following another pattern which will cause further fear. Any action on my part based on the desire to break the frame will only create another pattern, and therefore fear.
那我就不能打破那個框架嗎？只有當我看到真相，才能打破它；真相就是：那個框架導致了恐懼，而恐懼又強化了那個框架。如果我說我必須打破框架，因為我想擺脫恐懼，那麼我就只是遵從了另一種模式，而那會導致更多的恐懼。我基於打破框架的慾望而採取的任何行動，只會製造出另一種模式，因而製造出恐懼。

How am I to break the frame without causing fear, that is without any conscious or unconscious action on my part with regard to it? This means that I must not act, I must make no movement to break the frame. What happens to me when I am simply looking at the frame without doing anything about it? I see that the mind itself is the frame, the pattern; it lives in the habitual pattern which it has created for itself. Therefore, the mind itself is fear. Whatever the mind does goes towards strengthening an old pattern or furthering a new one. This means that whatever the mind does to get rid of fear causes fear.
要怎樣打破框架卻不引發恐懼呢，也就是沒有任何跟恐懼有關的有意識或無意識的活動？這意味著我必須按兵不動，我絶不採取任何行動來打破框架。如果我僅僅只是看著那個框架，不採取任何行動，那會怎樣？我看到頭腦本身就是那個框架、那個模式，它就活在它為自己製造的慣性模式中。因此，頭腦本身就是恐懼。不管頭腦做什麼，都會強化舊有的模式或助長一個新的模式。這意味著，頭腦所做的擺脫恐懼的任何事情，都會導致恐懼。

Fear finds various escapes. The common variety is identification, is it not? - identification with the country, with the society, with an idea. Haven't you noticed how you respond when you see a procession, a military procession or a religious procession, or when the country is in danger of being invaded? You then identify yourself with the country, with a being, with an ideology. There are other times when you identify yourself with your child, with your wife, with a particular form of action, or inaction.
恐懼找到了各種逃避的途徑。常見的一種就是認同，不是嗎？——認同國家，認同社會，認同觀念。當你看到一支隊伍，一隊軍人或宗教人士，或者當國家面臨被侵略的危急關頭，你沒有注意到你的反應嗎？那時，你認同了國家，認同了一個神靈，認同了一種意識形態。其他的時候，你認同你的孩子、你的妻子，認同某種特定的作為或不作為。

Identification is a process of self-forgetfulness. So long as I am conscious of the 'me' I know there is pain, there is struggle, there is constant fear. But if I can identify myself with something greater, with something worth while, with beauty, with life, with truth, with belief, with knowledge, at least temporarily, there is an escape from the 'me', is there not? If I talk about "my country" I forget myself temporarily, do I not? If I can say something about God, I forget myself? If I can identify myself with my family, with a group, with a particular party, with a certain ideology, then there is a temporary escape.
認同是一個忘我的過程。只要意識到“我”，我就知道會有痛苦、掙扎和無盡的恐懼。但如果我能認同某個更偉大的東西、某個有意義的東西，認同美，認同生活，認同真理，認同信仰，認同知識，就可以逃開“我”，至少暫時逃開，不是嗎？如果談論“我的祖國”，我就暫時忘了自己，不是嗎？如果談一談上帝，我就忘了自己。如果我能認同我的家庭，認同某個團體、某個政黨、某種意識形態，就可以暫時逃避。

Identification therefore is a form of escape from the self, even as virtue is a form of escape from the self. The man who pursues virtue is escaping from the self and he has a narrow mind. That is not a virtuous mind, for virtue is something which cannot be pursued. The more you try to become virtuous, the more strength you give to the self, to the 'me'. Fear, which is common to most of us in different forms, must always find a substitute and must therefore increase our struggle. The more you are identified with a substitute, the greater the strength to hold on to that for which you are prepared to struggle, to die, because fear is at the back.
因此，認同是逃避自我的一種形式，甚至美德也是如此。追求美德的人，就是在逃避自我，並且他心胸狹隘。那不是一顆具有美德的心，因為美德是一種無法追求的東西。你越想變得高尚，就更加強化了自我、那個“我”。恐懼，以不同的形式為我們大多數人所熟知，它必然會一直尋找替代品，因而必然加劇我們的掙扎。你越認同一個替代品，就會越抓緊你本準備擺脫和棄絶的東西，因為恐懼如芒刺在背。

Do we now know what fear is? Is it not the non-acceptance of what is? We must understand the word 'acceptance'. I am not using that word as meaning the effort made to accept. There is no question of accepting when I perceive what is. When I do not see clearly what is, then I bring in the process of acceptance. Therefore fear is the non-acceptance of what is. How can I, who am a bundle of all these reactions, responses, memories, hopes, depressions, frustrations, who am the result of the movement of consciousness blocked, go beyond? Can the mind, without this blocking and hindrance, be conscious?
現在我們知道什麼是恐懼了嗎？恐懼不就是對實情的不接納嗎？我們必須瞭解“接納”這個詞。我用那個詞的意思，並不是要你努力接納。如果我理解了實情，就不存在接納的問題。如果我沒有看清楚實情，那就會引發接納的過程。因此，恐懼就是對實情的不接納。我是一堆反應、記憶、希望、壓抑、沮喪的集合體，我是存在障礙的意識活動的結果，這樣的我怎樣能超越？沒有這樣的障礙和阻礙，頭腦還能有意識嗎？

We know, when there is no hindrance, what extraordinary joy there is. Don't you know when the body is perfectly healthy there is a certain joy, well-being; and don't you know when the mind is completely free, without any block, when the centre of recognition as the 'me' is not there, you experience a certain joy? Haven't you experienced this state when the self is absent? Surely we all have.
我們知道，沒有障礙的時候，就有深刻的喜悅。你不知道當身體極其健康時，會有某種喜悅、某種幸福嗎？你不知道當頭腦徹底自由、沒有任何障礙的時候，當識別的中心也就是“我”不在的時候，你體驗到了某種喜悅嗎？你沒有體驗過那種自我不在時的狀態嗎？顯然我們都體驗過。

There is understanding and freedom from the self only when I can look at it completely and integrally as a whole; and I can do that only when I understand the whole process of all activity born of desire which is the very expression of thought - for thought is not different from desire - without justifying it, without condemning it, without suppressing it; if I can understand that, then I shall know if there is the possibility of going beyond the restrictions of the self.
只有當我可以整體全面地看待自我，把它看成是一個整體，才能瞭解自我並從中解脫。要整體全面地看待自我，我就必須瞭解一切源自慾望的活動，不辯護，不譴責，不壓抑。慾望就是思想的表達——思想與慾望並無不同；如果能明白這一點，我就會知道是否存在超越自我限制的可能。

The First and Last Freedom, 'Fear'
《最初和最終的自由》之“恐懼”

有沒有一樣事情或ㄧ種品質, 它可以終結我的追尋和困惑?

為什麼我們不停地需要被娛樂? 超越孤獨，你才能發現至寶! why we constantly want to be amused?

克里希那穆提冥思坊

I don't know if you have noticed all this. Most people are constantly occupied with something - with puja, with the repetition of certain words, with worrying over this or that - because they are frightened to be alone with themselves. You try being alone, without any form of distraction, and you will see how quickly you want to get away from yourself and forget what you are. That is why this enormous structure of professional amusement, of automated distraction, is so prominent a part of what we call civilization.我不知道你有沒有注意到這些事情。大部分的人都在不停地被某些事物佔據——被祭供、被重複唸誦的咒語、被對不同事物的憂慮所佔據——因為他們對於單獨面對自己是那麼恐懼。如果你試著獨處，沒有任何形式的消遣，你會發現，不一會兒，你就想逃離自己，想把真實的自己忘掉。這就是為什麼這龐大的、職業化的娛樂機構和自動化的消遣工業，是我們所謂的文明最顯著的部分。

If you observe you will see that people the world over are becoming more and more distracted, increasingly sophisticated and worldly. The multiplication of pleasures, the innumerable books that are being published, the newspaper pages filled with sporting events - surely, all these indicate that we constantly want to be amused. Because we are inwardly empty, dull, mediocre, we use our relationships and our social reforms as a means of escaping from ourselves. I wonder if you have noticed how lonely most people are. And to escape from loneliness we run to temples, churches, or mosques, we dress up and attend social functions; we watch television, listen to the radio, read, and so on.
如果你觀察一下，你會發現全世界的人們都愈來愈被外務分心，他們愈來愈世故以及世俗。各式各樣的娛樂、數不清的書籍、報紙上整版的體育活動——很顯然，這一切都說明我們不停地需要被娛樂。因為我們的內心是空虛、無聊與平庸的，我們利用人與人之間的關係以及對社會的改革，作為逃避自我的方法。我不知道你是否注意過大部分的人有多麼寂寞？為了逃避寂寞，我們跑到寺廟、教堂或清真寺去，我們打扮自己，參加社交活動，我們看電視、聽收音機、讀書等等。

Do you know what loneliness means? Some of you may be unfamiliar with that word, but you know the feeling very well. You try going out for a walk alone, or being without a book, without someone to talk to, and you will see how quickly you get bored. You know that feeling well enough, but you don't know why you get bored, you have never inquired into it. If you inquire a little into boredom you will find that the cause of it is loneliness.
你明白孤獨是什麼意思嗎？有些人可能對這個字眼不熟悉，但是你對這種感覺其實是十分清楚的。你試試看一個人出去散步，不帶書，也沒有人可以聊天，你會發現，你一下子就覺得無聊了。你非常清楚這種感覺，但是你不知道自己為何覺得無聊，你從來不去探究它。如果你對無聊的原因稍加探究，你就會發現它起因於孤獨。

It is in order to escape from loneliness that we want to be together, we want to be entertained, to have distractions of every kind: gurus, religious ceremonies, prayers, or the latest novels. Being inwardly lonely we become mere spectators in life; and we can be the players only when we understand loneliness and go beyond it.
就因為我們想逃避孤獨的感覺，我們才會希望聚在一起，我們才需要被娛樂和擁有各種各樣的消遣，譬如上師、宗教儀式、祈禱或是最新出版的小說等等。因為我們內心是孤獨的，所以就變成了人生的旁觀者，而只有當我們瞭解了孤獨並且超越它之後，我們才能成為參與者。

After all, most people marry and seek other social relationships because they don't know how to live alone. Not that one must live alone; but, if you marry because you want to be loved, or if you are bored and use your job as a means of forgetting yourself, then you will find that your whole life is nothing but an endless search for distractions. Very few go beyond this extraordinary fear of loneliness; but one must go beyond it, because beyond it lies the real treasure.
畢竟，大部分人結婚或尋求其他的社會關係，是因為他們不知道如何單獨生活。這並不是說人一定要單獨生活；但是，如果你結婚是因為你希望被愛；或者因為你很無聊，所以利用工作來忘掉自己，那麼你會發現，你的人生除了無止境地追求分心之外，就什麼都沒有了。極少有人超越了這種對於孤獨的巨大恐懼，但是人必須超越它，因為超越它之後才能發現至寶。

Think on These Things, Chapter 23
《人生中不可不想的事》，第23章

去做你所愛的事

克里希那穆提: 

如果你對一件事非常熱愛, 你會覺得很難把它付諸實行嗎? 如果你熱愛打板球,你會投入你的全部身心去打不是嗎? 你會說他很難嗎? 只有當你對某件事沒有完全正確的感受時, 你才會說很難將它付諸實行, 你並不愛他.

對一件你所愛的事情你會懷著熱情去做, 其中必定有喜悅. 然後不論你的父母和社會怎麼說都不重要了! 但是如果你在做你認為正確的事情,感受不到快樂與自在, 那麼你對他的興趣就是虛假的不真實的, 所以他會變得無比困難, 你會說很難把它付諸實施, 去做你所愛的是過程當中當然會有困難, 但是你不會太在乎他, 因為那就是生命的一部分, 你知道我們已經把困難變成了一種哲學, 我們認為努力奮鬥和抗爭都是美德.
我不是在談論通過努力和奮鬥而來的嫻熟, 而是那份對做一件事情的人, 除非你心中有這樣的愛,活著不要和僵化的傳統以及社會抗爭, 因為缺少了愛你的抗爭就是沒有意義的, 也只會帶來更多的傷害, 然而如果你深深的感受到什麼是正確的, 因而能夠獨立於世, 那麼你來自於愛的行動就會擁有不尋常的意義, 就會充滿生命力和美.

When Think On These Things, Chapter 20
《人生中不可不想的事》，第20章

自我認識, 恐懼就會消失

有了自我認識, 恐懼就會消失, 缺乏自信, 會讓你變得依賴、執著. 造成種種煩惱, 除了自我認識之外, 沒有任何擺脫他的辦法.你對自己越是能保持覺察, 就愈有能力發現是什麼阻礙了自己的興趣, 浪費了你的生命.
他說: 你的意思是透過自我認識, 我就能夠發現真正的興趣, 存在就會變得有意義?

K: 自我認識是一件極為困難的事, 如果你能付出時間與耐心來發覺那潛藏之事, 真實的、最終的興趣將會出現, 它超越了所有短暫的吸引力. 若能持續對每一個思想感受保持覺察, 深入思考、徹底感受、暫停評斷、暫停選擇, 因為選擇與評斷會阻礙思想感受的完整發展, 那麼, 你會了解意識的許多層次. 透過這種無選擇的覺察, 那作為自我、 憂傷、與時間之根源的渴求, 便能獲得超越. 這是一項艱鉅的任務, 如此,生命會變得有意義, 因為你在生命裡發現了創造......

克里希那穆提~ 摘自*你就是世界*

只有不展開任何意志力的行動, 一個人自身才會出現根本性的轉變

提問者: 我觀察了自己的所思所惑,但這似乎並沒有帶領我走得更遠,我不斷的回到了老路上頭,那就是偶然的逃避和念頭,那麼我該怎麼做才好呢?


克里希那穆提: 一個渺小的心靈、一個瑣碎的心靈,即便去觀察他自己的想法和感覺, 他也依然處在自身的局限之內, 難道不是嗎? 假如我的心靈瑣碎、膚淺、渺小, 我可以始終去觀察自己的想法, 但這自然不會帶領我達至任何的地方. 原因是, 我那渺小的心靈渴望得到某個結果, 於是它便去觀察、等待結果. 我的心靈瑣碎而渺小, 無論我思考的是什麼都會是同樣渺小的, 我的神靈、我的信仰、我的行為、我的抗拒、控制、訓誡依舊是瑣碎的、渺小的, 被我自身的侷限束縛者. 這才是真正的問題所在--不是如何觀察心智,而是渺小、狹隘、瑣碎的心靈能否超越自身?
僅僅觀察你的想法和感受, 並不會幫助到一個瑣碎的心智, 不是嗎?
....

只有不展開任何意志力的行動, 一個人自身才會出現根本性的轉變, 只要我有某個方向的行動, 我就只是在培養、強化那個總是急切的想要獲得結果、想要帶來改變的"我". 請好好思考一下這個, 你將會發現, 只要你希望讓習慣、思想發生改變, 希望去改變某種關係, 希望讓自己擺脫恐懼, 只要你有意的著手去改變恐懼, 你就永遠不會成功. 但倘若你能夠覺察到恐懼的整個過程,不去對它做些什麼, 那麼你會發現將出現無意識的轉變, 將發生根本性的變化, 在它裡面不會再有任何的恐懼.

摘自 ~ 富有創造力的心靈/克里希那穆提著