偏执狂与妄想症患者的世界（上）

此段摘自《个人与群体事件的本质》第三部“害怕自己的人”；第六章“控制下的环境，以及正面与负面的集体行为”第八一二节

偏执狂是极为有趣的，因为它显示出私人信念能如何扭曲了那些联结个人与他人的事件。那些事件“被扭曲”了，然而，虽然偏执狂确信那些事件是确凿的，这并不会改变其他人对同样事件的认知……

在这儿我想强调的是，偏执狂错误地解读了并无危害的个人或群体事件。我还要强调，实际发生的事件如何能被象征性地组合，以至于一个实相可以由之创造出来，那几乎是一半实际而一半梦幻的。

你必然会以个人的方式来解读事件。你创造事件。然而，人们多少共享的实际遭遇也有一个会合之地——一个“感官高原”，为一个集体共享的世界达成协议，提供足够稳固的基础。你遇到的大多数精神失常者都是这类人，其私人象征被如此强烈地加诸于主要感官资料上，以至于那些资料有时甚至变得几乎看不见了。这些人常以大部分人利用梦中世界的方式来利用物质世界，因此对他们而言，很难区分私人的实相和集体共享的实相。

许多这种人是非常具有创造力与想象力的，不过，通常他们在与一个群体共享的实相打交道时，比其他人少了一些坚固的基础，因而他们就会试图把自己私人的象征强加于世界，或试图形成一个完全私人的世界。我现在说的是一般情况，从这个角度说，这种人对人际关系是多疑而处处提防的。每个人形成他自己的实相，然而，那个人的实相必然也被其他人共享，也必然被其他人的实相所影响……

作为居住在时空中的生物，你们的感官提供给你们极为明确的数据，以及一个结合得足够紧密的物质实相。每个人也许会以一种非常个人化的方式对季节作出反应，然而，你们却全都共享那些自然事件，它们给经验提供了一个架构。你们靠意识心来尽可能清楚正确地诠释感官事件，这使得心理与身体活动有必须的行动自由。你们是一个有想象力的物种，因此，物质世界被你们自己想象的投射物染色、充电，并被情感的洪流所驱动。但任何时候，当你困惑烦恼时，把注意力转回自然世界是一个绝佳的主意——去感受它对你的影响，那是与你自己的投射物不同的。

你形成你自己的实相。然而，如果你冬天是在美国东北部，那么你最好还是体验一个实实在在的冬天，否则，你就远远脱离了主要的感官资料。

Paranoia is extremely interesting because it shows the ways in which private beliefs can distort events that connect the individual with other people. The events are "distorted," yet while the paranoid is convinced that those events are valid, this does not change other people's perception of the same happenings. . . .

What I want to emphasize here is the paranoid's misinterpretation of innocuous personal or mass events, and to stress the ways in which physical events can be put together symbolically, so that from them a reality can be created that is almost part physical and part dream.

You must of course interpret events in a personal manner. You create them. Yet there is also a meeting ground of more or less shared physical encounters, a sense plateau that offers firm-enough footing for the agreement of a mass-shared world. With most mental aberrations, you are dealing with people whose private symbols are so heavily thrust over prime sense data that even those data sometimes become almost invisible. These individuals often use the physical world in the way that most people use the dream world, so that for them it is difficult to distinguish between a private and a publicly-shared reality.

Many such people are highly creative and imaginative. Often, however, they have less of a solid foundation than others in dealing with a mass-shared reality, and so they attempt to impose their own private symbols upon the world, or to form a completely private world. I am speaking in general terms now, and in those terms such people are leery of human relationships. Each person forms his or her own reality, and yet that personal reality must also be shared with others, and must be affected by the reality of others . ...

As creatures dwelling in time and space, your senses provide you with highly specific data, and with a cohesive enough physical reality. Each person may react to the seasons in a very personalized manner, and yet you all share those natural events. They provide a framework for experience. It is up to the conscious mind to interpret sense events as clearly and concisely as possible. This allows for the necessary freedom of action for psychological and physical mobility.You are an imaginative species, and so the physical world is colored, charged, by your own imaginative projections, and powered by the great sweep of the emotions. But when you are confused or upset, it is an excellent idea to return your attention to the natural world as it appears at any given moment — to sense its effect upon you as separate from your own projections.

You form your own reality. Yet if you are in the Northeast in the wintertime, you had better be experiencing a physical winter, or you are far divorced from primary sense data.

——摘自《个人与群体事件的本质》（The Individual and the Nature of Mass Events）Laujenny 校译

《赛斯说●第六十七期》

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