摘要：恐惧其实是不可信的。恐惧其实是不可避免的，在最初，当我们相信自己是一个虚幻的，支离破碎的自我，抛弃上主之子的角色，攫取对自我的控制权时，我们是一定会显得非常脆弱，易受攻击的。为了减轻我们的罪恶感，我们把攻击投射到了外界。
（资料来源：http://www.facimoutreach.org/qa/questions/questions61.htm#Q331 ）
翻译：皮哩哩 （奇迹群学友）2008/7月
克里希那穆提在他的一书中论及：所有的恐惧会在心理权威消失于头脑中的那一刻随之消失。没有这些权威的观念，怎么可能有恐惧存在？他也提及：在你意识到自己是这恐惧的作者时，你所有的恐惧也立刻消失了。他说这个过程要不了一天的时间。也许只需十几分钟就能将它看清楚了。你能评论一下克氏的上述观点吗？如果没有特别的念头，我们为什么必须放下它们？视这些念头为真难道不是在加强小我的力量吗？
答：克氏和奇迹课程所讲的内容区别不大。
奇迹课程只是增加了一个“小我的神话故事”来演绎恐惧的缘起和发展史。
对于“分裂”的信念，课程说：我们已经建立了一个支持分裂的上级判断权威：那就是“小我之神”。这个小我之神其实什么都不是，最多只是一种企图夺取上主权威之观念的投射，但它在我们的头脑里是显得非常真实的。
只要我们努力地去维护我们个体的存在感，把分裂我们自己当作维持控制感的权威，我们就会停留在这个荒诞无序的权威体系里。
恐惧其实是不可信的。恐惧其实是不可避免的，在最初，当我们相信自己是一个虚幻的，支离破碎的自我，抛弃上主之子的角色，攫取对自我的控制权时，我们是一定会显得非常脆弱，易受攻击的。为了减轻我们的罪恶感，我们把攻击投射到了外界。
在这完美的合一之境里，没有任何一物会从“大我”中被分离出去，因此恐惧在这完美之境中不可能立足。
因此，在任何时候，只要我们把自己从分裂的利益和冲突的权威（我们自己和他人的控制权是相冲突的）中释放出来，当我们清楚地看见我们是那个最早引发争端的肇因，所有的恐惧一定会消失的。这不需要花费时间，因为除了我们的想法外没有任何其它需要调整。只有我们维持自己的独立身份的企图，会使这个从恐惧中释放的过程看起来有些艰难，并似乎需要一段较长时间才能达成。
对于“特殊性的想法”，你是对的，这些想法既不是真的，也不成其为问题。需要释放的，不是“特殊性”这个想法本身，而是我们想要变得的“特殊”的那个渴望，以及我们对特殊性的信仰。但这释放不要通过“搏斗”或“抵抗”的方法来实现。我们仅仅被要求去看：在我们自己的头脑里，我们到底把什么弄假成真了，并且承认这个神志不清的选择给心灵的平安到底造成了什么后果。当我们不再想要特殊性和特殊性所带来的一切，这有关“特殊性”的想法会自动驱散，重归那“它所来自的空性中”。
Q #331: Krishnamurti, in one of his books, says that all fear comes to an end the instant all psychological authority including our own ends in the mind. With no authority how can there be fear? He also mentions that all fear comes to an end the instant you realize you are the author of it. He said this doesn't even take a day. Maybe only ten minutes to see it clearly. Can you comment on the above ideas? Lastly, if there are no specialness thoughts why do we have to give them up? Doesn't that reinforce the ego by making it real?
A: Krishnamurti and A Course in Miracles are not saying anything very much different from each other.
The Course simply adds a mythology of the ego to illustrate the origins of the "dynamics" of fear.
With the belief in separation, the Course says we have made the idea of a separate superior judgmental authority -- the ego god, which is really nothing more than a projection of our own desire to seize authority/authorship from God our Source (T.3.VI.7,8) -- very real in our minds.
And we remain at odds with this authority so long as we seek to maintain our own individual existence and so to see this controlling authority as separate from ourselves.
Fear then is inevitable, for the illusory, fragmentary self we believe we are must seem very vulnerable if we are to deny our role in first seizing the authority for ourselves. We project responsibility for the attack outside ourselves in order to assuage our guilt.
And fear is impossible in this perfect state of Oneness in which there can be nothing apart from Self to fear.
And so, in any moment when we release our belief in separate interests and conflicting authority -- our own and anyone else’s -- and we see our own role in making up the conflict inthe first place, all fear must simply vanish. This need not take time, since nothing except our own thinking needs to shift. It is only our own resistance to love, which is how we maintain our separate self, that will make the release from fear seem difficult and likely to take a long time.
As for specialness thoughts, you are right, they are not real and they are not the problem.It is our desire for and belief in specialness, and not the thoughts themselves, that must be released, but not by fighting or resisting. We are only ever asked to look at what we have made real in our own minds and acknowledge the consequences of that illusory choice to our peace of mind. When we no longer want specialness and what it brings, the thoughts willsimply dissipate "into the nothingness from which [they] came" (M.13.1:2).