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【译文】正见:修正之源 希望的承诺
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【译文】正见:修正之源 希望的承诺

THE RIGHT MIND: HOME OF CORRECTION
The Promise of Hope

(Volume 19 Number 1 March 2008)

Kenneth Wapnick, Ph.D.

The Decision Maker: The Seat of Destiny

(文章来源:http://www.facim.org/acim/lh081901.htm

正见:修正之源

希望的承诺

翻译:皮哩哩

A common confusion that befalls many students of A Course in Miracles concerns asking the Holy Spirit or Jesus for help; or, to state it another way, what it means to be in one's right mind.

许多奇迹学员遭遇的共同困惑是:当我们向圣灵或基督求助时,“拥有正见”到底会是一种什么状态。

Our everyday problems and specific worries seem so pressing, and Jesus' seeming invitation in the Course to help us with them is so persuasive we almost cannot fail to ask for help to solve them.

我们的日常问题和特别的焦虑看起来如此鲜明。而在课程中基督邀请我们,让祂帮助我们来处理这些问题。基督的邀请是如此殷切和循循善诱,如果我们祈求祂帮助来解决问题,不可能失败的。

And indeed, there are some passages in his course that can be misconstrued to mean that we should indeed ask him or the Holy Spirit for such specific help (and one workbook lesson even mentions God in this connection [W-pI.71.9]!).

但确实,课程中有许多段落可能被误解,被误以为我们应该致力于祈求基督或者圣灵来给予特殊的帮助。(甚至在练习手册中有一课提到了上主也和这个主题有关W-pI.71.9

Yet these references, if taken out of context, directly contradict the central message of A Course in Miracles that it is the mind alone, and not the world or body that is the problem.

这些论述,如果把它们从文中抽出来,则明确地指向了奇迹课程所表达的中心意思:即只有你的观念成其为问题,外界的世界或身体并不是真正的问题。

 In fact, Jesus twice urged Helen Schucman early in the scribing not to fall into this ego trap when she attempted to ask him for help in alleviating her fear, Helen being a fear- or anxiety-driven person:

事实上,在这个问题上,基督两次敦促海伦不要陷入小我的陷井。海伦向基督求助,请基督治愈她在记录过程中的恐惧。海伦常常被恐惧和焦虑所控制。而基督是如此答复的:

The correction of fear is your responsibility. When you ask for release from fear, you are implying that it is not. You should ask, instead, for help in the conditions that have brought the fear about.

修正恐惧是你自己的责任。当你祈求从恐惧中脱身,你其实暗示了你在恐惧里。你应该换种方式,在已经引发恐惧的情景中祈求我的帮助。

These conditions always entail a willingness [i.e., the mind's decision] to be separate.If I intervened between your thoughts and their results, I would be tampering with a basic law of cause and effect; the most fundamental law there is.

这些情景向来都伴随一个分裂的意愿(比如头脑的决定)。如果我干涉你的想法以及由这些想法造成的后果,我是在改变最根本的因果律。

I would hardly help you if I depreciated the power of your own thinking. This would be in direct opposition to the purpose of this course (T-2.VI.4:1-4; VII.1:4-6; italics mine).

如果我贬损你自己思维的力量,我是不可能帮得到你的。这直接违背了课程的目的。(T-2.VI.4:1-4; VII.1:4-6; italics mine).

Though this message to Helen came very early in the dictation, it succinctly encapsulates, as it foreshadows, all that would come over the next seven years of scribing.

从这一段早期给海伦的信息里,它一言以贯之,如同它预示的那样,那些恐惧将在接下来七年的记录过程里出现。

It highlights the journey Jesus takes us on from the world to the mind, so we may return to the mind's willingness to be separate: the wish to be autonomous and free of what we insanely believe to be the yoke of perfect Oneness. Now in touch with the decision-making ability of the mind, we can happily choose again, the subject of the final section of the text (T-31.VIII) and the ultimate purpose of this course.

它照亮了基督将我们从世界领回心灵的路程。所以我们又回到了这个“想要分裂”的念头:这是一个想要自主,愚昧地想不受我们神圣一体性“支配”的欲望。现在,联系到思维有作出决定的能力,我们可以快乐地重新续选择了。这是正文第31章最后一部分的主题,也是课程的终极目标。

Yet despite our good intentions of being good Course students -- recall the line: Trust not your good intentions. They are not enough (T-18.IV.2:1-2) -- we often fall prey to the ego's clever strategy of concealing from us the true nature of the problem and its source. Simply put, the problem is not our perceived problems in the world and body, but the fact that we think we have a problem. Near the end of the text, Jesus makes the same point in discussing our self-concepts, saying:

除了我们想要做一个好的学生的美善愿心之外,别忘了这一句:“不要过分依赖你的愿心,光有愿心是不够的” (T-18.IV.2:1-2)。我们经常沦为小我狡猾伎俩的牺牲品,这个伎俩就是蒙蔽我们,使我们看不清问题的本质和根源。简言之,这难题不是我们在世界和身体上发现的问题,事实上,是我们认为我们有难题。在文中的结尾,基督在讨论我们的“自我概念”时作了同样的提示:

Salvation can be seen as nothing more than the escape from concepts. It does not concern itself with content of the mind, but with the simple statement that it thinks (T-31.V.14:3-4).

In other words, the problem is not the various concepts we think of as ourselves -- positive or negative -- but that we think we even have a self that can be conceptualized: the problem is thus not what we think, but that we actually think that we can think. This is why Jesus reminds us that we do not think at all:

救恩可以被理解为不再受观念的限制。它不再关心头脑里的内容,而只关心头脑思考时的状态(T-31.V.14:3-4)。换句话说,问题不在于我们对自己设定的种种概念——积极地,消极的——而在于我们认为我们真的有一个“我”可供我们来概念化和设定种种目标。问题因此不在于我们在想什么,而在于我们认为我们真的有思考的能力。这就是基督提醒我们的:其实我们根本就没有在思考:

You also believe the body's brain can think. If you but understood the nature of thought, you could but laugh at this insane idea. It is as if you thought you held the match that lights the sun and gives it all its warmth; or that you held the world within your hand, securely bound until you let it go. Yet this is no more foolish than to believe thebrain can think (W-pI.92.2).

你同样相信身体的大脑能思考。如果你能了解思想的本质,你就会对这个荒谬想法捧腹大笑。就如同你认为你拿着火柴点亮了太阳,赋予了太阳光和热一样。就如同你把世界捏在手中,除非你释放他否则整个世界就受你的控制。相信头脑能思考,没有比这更愚蠢的想法了。(W-pI.92.2).

It is the mind alone that thinks, what we call the decision maker. And this decision-making part of the split mind can choose between only two thoughts: the ego's separation or the Holy Spirit's Atonement.

是意识自身在思考,也就是我们说的“决策者”。决策机制是分裂意识的一个组成部分,它可以在两种观念中选择:是小我的分裂还是圣灵的宽恕。

That is it. This error of thinking, therefore, stems from the basic error we have shared together as one Son: the insane belief that we separated from God our Source and from our Self, the Christ that God created one with Him.

就是这样。思考的错误,真正原自一体的我们的共同错误:愚昧地相信我们真的从作为我们力量之源的上主那里分裂了出来,又从我们自身分裂了出来。事实上,基督和上主创造的,都是一体的。

It is this mistake that needs correction, not the multitudinous camouflages the ego employs to divert our attention from the mind's faulty decision. Jesus instructs us early in the text:

这才是真正需要修正的问题,而不是那些外在的问题。外在的问题,形形色色,其实都是打着小我的旗帜,被小我雇用,专门用来引开你的注意力,让你忽略那个真正要修正的问题。基督早就在文中提示我们了:

Your part is merely to return your thinking to the point at which the error was made, and give it over to the Atonement in peace (T-5.VII.6:5).

This decision-making point is, as it were, the seat of destiny (to use a philosophical term usually applied to the Platonic or Neoplatonic soul). It is the part of the mind that continually chooses between the problem (the wrong mind's thought system of separation) and the answer (the right mind's correction of forgiveness).

你的任务仅仅是:把你的思维带回错误最早产生的地方,在那里把它交托给宽恕和安宁(T-5.VII.6:5).

“决策机制”就是命运的宝座(这词是柏拉图式的哲人和类似于此理想意识通常采用的词)。这就是意识中能在问题中作选择的部分。它能选择小我那错误的分裂意识(这个意识才是真正的问题),它也能选择圣灵宽恕和修正的正确意识(这个意识就是答案)。

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The Right Mind:
Looking at the Wrong Mind Without Judgment

正见:不带判断地看待错误的思想

Understanding that the decision maker is the thinker enables us to understand the purpose of correction that is the right mind's only function.

了解我们的思想才是那个决策者,使我们明白了修正的唯一目的就是培养正见。

When we are right-minded we have become observers, looking with Jesus at our choice for the ego.

当我们拥有正见时,我们会和基督一起来观察我们是如何选择小我的思维体系的。

His gentle and forgiving vision allows us to suspend our judgments of guilt, projected in turn onto others.

基督那温柔和宽恕的视野会让我们停止我们那为自己定罪,并转而将这罪投射给他人的想法。

This leads us to the following operational definition: the right mind is looking at the wrong mind without judgment.

This undoes the guilt that had preserved the decision maker's error, solidifying it so it could never be approached and undone.

这就把我们带到了接下来的概念:正见就是不带判断地看待错误的思想。这会化解罪咎。罪咎会巩固那决策者的错误,让错误永远无法被触及和被化解。

This is the meaning of Jesus' exhortation to us not to fall into the ego's seductive trap of sin, guilt, and fear:

这就是基督在警告我们的:不要掉入小我那充满罪咎和恐惧的陷阱:

Call it not sin but madness, for such it was and so it still remains. Invest it not with guilt, for guilt implies it was accomplished in reality. And above all, be not afraid of it (T-18.I.6:7-9).

不要叫它罪,它其实只是神志不清。不要用罪咎来滋养它。因为罪咎暗示着它已经成了实相。不管如何,不要怕它。

Again, it is the mind's looking at our errors through the eyes of this most unholy trinity that is the problem, not the seeming errors themselves.

又一次,真正成其为问题的,是思想通过肉眼来看待我们的错误,把一切看得渺小而平凡,而错误本身并不成其为问题。

Recognizing this truth enables us, as students of A Course in Miracles, to avoid the ego's snare of believing we are following Jesus' teachings by going to our right minds and asking his help for specific problems in our lives.

了解这个真相使奇迹学员能够避免小我的陷阱,让我们不要相信:通过“回归正见”,跟随基督的教诲,居然就是要在我们的生活中祈求他帮我们解决特殊的问题。

To do so merely reinforces the ego thought system of deceit and distraction that gives us a deluded sense of accomplishment;

这样做只会加强小我的那充满谎言和混乱的思维力量,给我们营造出一种虚假的迷惑人心的成就感。

a false positive that conceals our one function of undoing the ego's negative. This is why Jesus urges us to look at the ego with him so we may see beyond it to the truth, as we see in this series of statements from the text:

这看似积极其实虚假的感觉会隐藏我们的能力,使消极的小我不得化解。

No one can escape from illusions unless he looks at them, for not looking is the way they are protected.

没有人能够逃离幻境,除非他正视幻境,因不愿去看这幻境正是幻境受保护的方法。

We are ready to look more closely at the ego's thought system because together we have the lamp that will dispel itwe must look first at this to see beyond it, since you have made it real (T-11.V.1:1,3,5).

因着基督和我们一起,我们有了驱散黑暗的明灯,我们现在已经能更接近小我的思想并仔细端详它了。为了超越小我,我们首先要面对和看清它。因为是你把虚幻的它弄得好像真的一样。

The task of the miracle worker thus becomes to deny the denial of truth (T-12.II.1:5).

奇迹工作者的任务因而只是不要拒绝真相。

Your task is not to seek for love, but merely to seek and find all of the barriers within yourself that you have built against it.

你的任务不是去寻找爱,而仅仅是去找到你心中所有抵抗爱的藩篱,这些藩篱是你自己建造的。

 It is not necessary to seek for what is true, but it is necessary to seek for what is false (T-16.IV.6:1-2).

没有必要去寻找真实的东西,但发现什么是虚假的则很有必要。

Therefore, the positive in this course is to look at the ego's negative and say we no longer want it; saying yes to Jesus means saying not no, negating the ego's negation (T-21. VII.12:4).

因此,奇迹课程的积极面在于鼓励我们去面对和看清小我的消极和虚假,并坚定地对自己说:我们再也不想要它了!对基督说:“是的,我愿意”意味着拒绝消极的小我。

Knowing that to look calmly at the ego means its undoing, the anthropomorphic ego strategizes that the way to preserve its existence in the mind is to make the Son of God mindless.

要知道,平静地看着小我,它就得以化解了。小我一向把上帝和它自己想成一样。通过这种策略来维持它的存续,让上主之子神志不清。

By thus weakening the Son's decision- making mind, rendering it inaccessible to change, the ego ensures that the original error in choosing it can never be undone:

削弱上主之子的决策意志,使它不能重做决定,小我就是这样使我们当初选择它的错误永远不得化解。

The ego, which always wants to weaken the mind, tries to separate it from the body in an attempt to destroy it.

小我一向想要削弱心灵的力量,试图把心灵从身体里剥离出来并消灭之。

Yet the ego actually believes that it is protecting it. This is because the ego believes that mind is dangerous, and that to make mindless is to heal (T-8.IX.6:1-3).

而小我同时也相信这样做能保护得了它自己。这是因为小我相信心灵是危险的,把心灵变得神志不清就是治愈。

To restate this important point, the purpose of A Course in Miracles is to take us on a journey -- with Jesus as teacher and guide -- from the mindless to the mindful;

我们要再次申明:奇迹课程将我们带上旅程,这路上有基督作老师和向导,这路程从外在的身体世界到内在的心灵世界,其起点是神志不清的心灵,而终点则是神智清明的心灵。

from the world of bodies to the inner world of mind. He teaches us to understand that the world we see is the witness to (y)our state of mind, the outside picture of an inward condition (T-21. in.1:5).

祂教我们理解我们看到的世界不过是“我们思想的证据,是我们内心状态的外在表象”。

As we have observed other times in these pages, our perceptions of the world become the royal road (Freud's evocative term) that leads us back to the mind, helping us gain access to the decision-making ability we had foresworn.

我们在这些书页里观察到,我们对世界的知见形成了圣道(这是佛洛依德的语言风格),这圣道引领我们回归我们的思想,帮助我们到达我们曾发誓抛弃的决策机制。

To focus, then, on the mindless external world of our experience, insisting or even demanding that our inner teacher participate in such insanity, merely reinforces the ego's strategy of keeping us from changing our minds.

把注意力放在我们经验到的外在荒谬的世界,甚至要求我们的内在导师也参与这神志不清之举,只会加强小我的手段,不让我们改变我们的思想。

 This tactic is really a fragmentary shadow of the ego's third law of chaos (T-23. II.6), which holds that God subscribes to our insane thought system of separation and sin.

这个战术真是小我第三诅咒法则的一片阴影。这个法则认为上主认同了我们关于分裂和罪的神志不清的思想体系。

Thus the line almost all Course students know by heart: Therefore, seek not to change the world, but choose to change your mind about the world (T-21.in.1:7).

因此,几乎所有的奇迹学员都知道这一句:“不要试图改变世界,但是选择去改变你关于世界的看法。”

In a passage regarding our giving up judgment, Jesus tells us that the undoing is necessary only in our minds (T-6.V- C.2:5). Why, then, should we even want to ask Jesus for specific help for specific problems, since they do not exist? -- the subject of our next section.

在一段关于放下判断的文章里,基督告诉我们化解仅仅有必要发生在我们的思想里。这样一来,既然问题并不存在,我们为什么还是想要请求基督在这特别的问题上给予特别的帮助呢?下一部分将讨论这个问题。

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Asking for Specifics

要求特殊之物

We are told repeatedly in A Course in Miracles that purpose is everything, and that the only question we should ever ask of anything is:

在奇迹课程中,我们被反复地告知:目的决定一切。我们在任何事情上应该问的唯一问题就是:“它的目的何在?”

What is it for? (e.g., T-17.VI.2:1-2).

Therefore, we need to examine the purpose behind our asking for specifics, when it so clearly goes against the message of the Course.

因此,当我们向基督要求特殊之物时,我们要检查我们要求特殊之物的动机,尤其当它明显地违背了课程所传授的信息时。

The answer to this question is obvious when we consider the ego's strategy of mindlessness.

当我们思考小我那企图使我们神志不清的策略时,对这个问题的答案就非常明显了。

To ask for specifics reflects the belief that the world is real, reinforced by our focusing attention on the body and not the decision-making mind.

要求特殊之物,反映出我们的信念是:这个世界是真的。它加强了我们对身体而不是决策思维的关注。

Jesus addresses this in the beginning of The Song of Prayer, the companion pamphlet that is an extension of the Course's principles.

基督在祈祷之歌的开头就提到了这一点,弟兄手册是课程原则的扩展。

The context is prayer, or asking the Holy Spirit for help:

内容是祈祷,或是说向圣灵寻求帮助:

To ask for the specific is much the same as to look on sin and then forgive it.

祈求特别之物,等同于先看到罪再去原谅它。

Also in the same way, in prayer you overlook your specific needs as you see them, and let them go into God's Hands.

同样的,在祈祷中,你也可以忽略你特殊的需要,并把它们交到上主的手中……

What could His answer be but your remembrance of Him?

除了忆起祂来,祂还可能如何答复你?

Can this be traded for a bit of trifling advice about a problem of an instant's duration? (S-1.I.4:2- 3,5-6)

这难道是可以用关于一个暂时问题的具体建议来交换的吗?

Jesus, therefore, wants us to consider the magnitude of the gift of God's Love we have thrown away, in exchange for which we have the trifling specifics of our life of specialness.

因此,基督希望我们在企图要求特殊之物时,能想想这样做会让我们抛弃多少上帝的爱之礼物啊。

In his discussion in the text on the song of love we have forgotten, he reminds us that the notes of this song -- its specific parts (the overtones, the harmonics, the echoes [S- 1.I. 3:3] -- are nothing [T-21.I.7:1]).

在祂关于“被遗忘的歌曲”的讨论里,基督提醒我们那首歌的节拍—即它的特殊部分,比如它的泛音,它的和声,它的回响—其实不重要。

And in the workbook, we read an even more direct summary of the ego's strategy of confusing us as to the nature of the problem and its solution.

在练习手册中,我们看到了关于小我手段的更直接的归纳:它不过存心迷惑我们,让我们分不清问题的实质以及它的解决之道。

Afraid the decision-making mind would locate the problem in itself -- having chosen the ego's separation as its reality -- and thus correct its mistake by choosing the Holy Spirit's Atonement, the ego, as we have seen, projects the problem from the mind to the body.

害怕我们的决策思维,怕它认识到问题出在自己把小我的分裂作为它的实像,怕它选择圣灵的宽恕来修正这个错误,小我就把问题从思想投射到身体上。

Once attention is rooted in the body and its world, it is directed toward solving the multitudinous problems the ego presents to us, as well as its holding out the carrot of meaningful solutions. Here are Jesus words:

一旦注意力扎根于身体和身体形成的世界,它就会把全副精力都用在解决小我呈现给我们的多种问题,拿出那看似有理的解决之道。这儿是基督说的:

A problem cannot be solved if you do not know what it is. Even if it is really solved already you will still have the problem, because you will not recognize that it has been solved.

如果你不知道问题是什么,这问题是无法解决的。即是它已经被解决了,你还会继续持有这个问题,因为你无法认识到它已经被解决了

This is the situation of the world.

这就是世界的状况。

The problem of separation, which is really the only problem, has already been solved.

分裂的问题才是真正的,唯一的问题,它已经被解决了。

Yet the solution is not recognized because the problem is not recognized.

然而,因为该问题并未被我们认识到,所以解决问题的方法我们也无从得知。

The world seems to present you with a vast number of problems, each requiring a different answer.All this complexity is but a desperate attempt not to recognize the problem, and therefore not to let it be resolved (W-pI.79.1; 4:2; 6:1).

世界看起来为你呈现了数量巨大的问题,每一个都要求有不同的回答。所有这复杂的现象其实仅仅是一个不想认出真正问题并使它得以解决的企图。

This message is reiterated in the text, where Jesus lays out for us the ego's purpose for our problems:

正文中有这样的信息:

By becoming involved with tangential issues, it hopes to hide the real question and keep it out of mind.

通过关注多种事项,它试图隐瞒真正的问题,让思想不再忆起这问题来。

 The ego's characteristic busyness with nonessentials is for precisely that purpose. Preoccupations with problems set up to be incapable of solution are favorite ego devices for impeding learning progress (T-4.V.6:4-6).

小我那喜欢在无足轻重的事情上忙碌的个性其实是为了这个目的服务的。小我最喜欢用来阻碍我们学习的工具之一,就是形成对问题的偏见,再来设置根本无法解决问题的方法。

It is clear from these passages that when we ask Jesus or the Holy Spirit for help with specific problems, we are allowing the ego's agenda of subterfuge to contaminate our relationship with our Teachers.

正文就很清楚了,如果我们向基督或者圣灵要求就特殊问题给予帮助,我们是在允许小我的诡计继续侵蚀我们和圣灵的关系。

 They thus become part of the problem instead of the answer.

这样一来,这种行为不是答复你,而变成了问题的一部分。

This was the gist of a personal message to Helen in 1977, at a time when she was repeatedly asking Jesus for very specific help for very specific problems, isuch as where to shop for clothes or what street corner to stand on to hail a cab. This period, which actually extended for several years, was very helpful to Helen in the sense that it exemplified Jesus' loving and gentle kindness in meeting her where she was, instead of demanding that she come to him.

这是1977基督对海伦的个人信息摘要。时值海伦反复地要求基督在在特殊事情上给予她特殊的帮助,比如去哪个商店买衣服或者那个饥街角适合等出租车。这段时期,实际上延续了数年。这对海伦来说,帮助了她感受到基督的爱,温柔。基督接受了那时的海伦,并没有强求海伦跟随她。

It was a wonderful example of the meaning of this passage, which also came early in the scribing:

这是体现文章意义的一个经典例子,它在早期的笔录中也出现过:

The value of the Atonement does not lie in the manner in which it is expressed. In fact, if it is used truly, it will inevitably be expressed in whatever way is most helpful to the receiver. This means that a miracle, to attain its full efficacy, must be expressed in a language that the recipient can understand without fear (T-2.IV.5:1-3).

宽恕的价值并不受它表达方式的影响。实际上,如果它被真的应用了,它确实会以对受者最有帮助的方式来表达。这意味着,奇迹为了达到它的全面功效,它的表现方式,一定既能让受者明了,又不会让他害怕。

Since Helen was clearly in a fear-driven state, and her trust in Jesus ambivalent, to say the very least(1), it was helpful for her to experience his help and love in a form that was comfortable for her; i.e., these specific, relatively unimportant concerns.

因为海伦明显处于被恐惧操纵的状态中,而她对基督的信任十分矛盾,基督对她特殊,无关轻重的事情的回应,至少对她大有帮助,让她在一种舒适的感觉下体验到基督的帮助和爱。

Yet to have continued this practice indefinitely would have been deleterious to her own growth, not to mention sabotaging her relationship with her beloved elder brother.

当然如果持续这样做,对海伦的自身成长是不利的,更不要提这会损害她和基督长兄的关系了。

 And so, when she was ready -- meaning her fear had sufficiently abated -- she was able to hear the following:

当海伦真正准备好了,意味着她的恐惧已经有效地减轻了,海伦就能够听到如下的开示了:

Any specific question involves a large number of assumptions which inevitably limit the answer.

任何特殊的问题都带来大量的假设,这些假设限制了答案。

A specific question is actually a decision about the kind of answer that is acceptable.

一个特殊的问题实际上已经决定哪那种答案是可接受的。

The purpose of words is to limit, and by limiting, to make a vast area of experience more manageable. But that means manageable by you (Absence from Felicity, p. 445).

文字的目的就是限制。通过限制,使得大量的经验领域得以被控制。但那意味着这些经验是被你控制的。

In other words, Helen's questions to Jesus were specifically designed -- albeit unconsciously -- to manage him; to so control the relationship that his love (a vast area of experience) and true correction in her mind would have relatively little effect on her.

换句话说,海伦对基督的问题是经过特殊设计的,虽然看似不经意,其实是想要“控制”基督,继而去控制她和基督的关系,这样一来,基督对她的爱和真实的修正对海伦的作用就相对减少了。

Her requests, at times even demands, reinforced her mindless state and thus limited Jesus' help to what she presented to him. His message did finally get through, for shortly thereafter Helen was able to move away from such specificity and begin to accept Jesus' true correction of undoing her ego.(2)

海伦的请求,有时候甚至是要求,强化了海伦神志不清的状态,也限制了基督对她所提问题的帮助。基督的信息最终得以通传,在那不久之后,海伦得以远离这些特殊问题,并开始接受基督对她小我的化解,和对她的修正。

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Undoing: The True Meaning of Correction

化解:修正的真正含义

In order to understand what Jesus means by correction in A Course in Miracles, we need to examine one more important principle in his teaching:

为了了解基督在奇迹课程中的“修正”真正意味着什么,我们需要检查基督教诲中另一个重要的原则:

the ego itself has no power.

小我自己是没有力量的。

In truth, the ego is nothing, being but an illusory thought of separation that did not happen because it could not have happened.

事实上,小我什么都不是,因为它不可能正真发生,小我最多算一团关于分裂的幻觉罢了。

Therefore, the ego's major ally of sin and guilt has no true power, being nothing, and the material world that arose from such nothingness must also be nothing.

因此,我小的主要盟友:罪咎也是没有力量的,也是虚无,而从这虚无中幻化出来的物质世界也一定是虚无。

And so why should we attempt to solve a non-existent problem that is a projection of a non-existent thought? This makes no sense.

既然如此,我们为什么企图去解决一个并不存在的思想投射出来的一个并不存在问题呢?这毫无意义。

 What does make sense, however, is recognizing that it is the decision maker that has the power here, not the ego. Thus the problem we correct is not the ego, but the decision-making mind. There are several places in A Course in Miracles where Jesus discusses this, for example:

真正有意义的是,认识到是我们那个能做决定的思想才是有力量的,而不是小我。如此我们修正的不是小我,而是那个能做决定的思想。在奇迹课程中基督在好几处讨论了这个问题,例如:

Only your allegiance to it gives the ego any power over you (T-4.VI.1:2).

是你对小我的认同,使得小我能对你施展威力。

The ingeniousness of the ego to preserve itself is enormous, but it stems from the very power of the mind the ego denies.

小我为了维持它自己而设计出来的体系是庞大精巧的。而然,这个体系的力量其实来源于小我极度抵抗的心灵的力量。

The ego draws upon the one source that is totally inimical to its existence for its existence. Fearful of perceiving the power of this source, it is forced to depreciate it (T-7. VI.3:1,5-6).

小我利用的这个力量,是它了为维护自己的存在而极度敌视的力量。意识到了这力量的威力,小我出于恐惧,不得不去贬抑它。

Do not be afraid of the ego. It depends on your mind, and as you made it by believing in it, so you can dispel it by withdrawing belief from it (T-7.VIII.5:1-2).

不要害怕小我。它依靠的是你心灵的力量。既然你能通过相信而赋予它力量,你也能通过抽回对它的信念而驱散小我。

This understanding greatly simplifies our lives. We need not struggle against the world's slings and arrows of outrageous fortune, to quote Hamlet, for these are not the problem, as discussed previously.

这样的理解能极大的简化我们的生活。我们不需要努力应付这世界里“噩运向我们投掷而来的种种暗器”(这是哈姆雷特的总结),因为如我们之前讨论的,这些并不是问题。

Only the insane would fight, like Don Quixote, against hallucinatory enemies, and Jesus is helping us to share his sanity in recognizing that the ego is not the problem, but our belief in the ego most definitely is.

只有神志不清才会搏斗,就像唐吉科德,去对抗假想敌。而基督一直在帮助我们,通过让我们认识到小我本身并不是问题,真正的问题在于我们对小我的信念,如此来让我们分享祂的纯洁无罪。

 

 This is why, returning to the issue of asking for specifics, we should not ask what we should do, but ask instead for help in undoing the interference to our knowing what to do. Therefore, A Course in Miracles is a remedial work of correction, providing a special Teacher and a special curriculum (T-12. V.5:4).

回到我们的“要求特殊之物”的主题上来,这就是为什么我们不应该祈求我们是否该去做,而应该祈求基督帮助我们,化解我们不知该如何是好的那个思想障碍。因此,奇迹课程是一本关于修正的治疗之书,它提供了“一位特别的老师和一个特殊的轮回”。

Another message to Helen, this one in 1975, underscores this teaching. As was her wont, Helen asked Jesus for help in knowing what to say to someone who was in trouble.

另外一个对海伦的提示,这个提示是在1975年做出的,强调了这一教义。当海伦听写时,海伦请求基督的帮助,希望基督告诉海伦对那些深陷烦恼的人应该说些什么。

One would think that this would have been a request fully in keeping with the Course's teachings.

这个问题通常被认为是完全符合基督的教义的。

After all, we are supposed to be helpful to others.

不管如何,按照基督的教义,我们应该对别人有所帮助。

However, this is a request not only not in keeping with Jesus' message to us, but is antithetical to it.

但是,这个请求,不仅不是遵循基督的教义,反而是反对了基督的教义。

Recall his words to Helen about how depreciating the power of the mind is in direct opposition to the purpose of this course.

让我们回想基督对海伦说的关于贬抑心灵的力量是如何“直接的违反了课程的意图”。

 

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Asking for behavioral help means that the one who asks has already shifted the problem from the mind to the body, in adherence to the ego's strategy of mindlessness that ensures that the decision-making mind will have been rendered impotent.

要求行为上的帮助,意味着请求的这个人已经把注意力从思想转移到了行动,接近了小我那试图使你神智不清的陷阱,使得能做出决定的那个思想变得软弱无力。

This, therefore, is what Helen was told in response to her question:

这是海伦就她的问题得到的启示:

You cannot ask, What shall I say to him? and hear God's answer.

你不能通过问“我该对他说点什么”来听见上主的答案。

Rather ask instead, Help me to see this brother through the eyes of truth and not of judgment, and the help of God and all His angels will respond (Absence from Felicity, p. 381).

不如这样问:“请帮助我通过真理,而不是判断的眼光来看这位弟兄”。这样上主的帮助和祂所有的天使都会回应你。

The message is for all of us; that we go to Jesus for help in undoing our egos, allowing his love to flow through us, which will effortlessly provide the most helpful words and behavior that any situation requires.

这信息是对我们所有人来的。当我们向基督祈求帮助,请祂化解我们的小我,允许他的爱流经我们,这会在任何情况下毫不费力的向我们提供最有帮助的语言和行动。

In other words, we ask for help to step away from our perception of problems and accept his vision instead; inevitable once the interference to it is undone.

换句话说,我们转而要求基督帮助我们远离小我制造的那些虚假问题而接受基督的知见,一旦这样,对我们能做出决定的那个思想的干扰将立即被化解。

The word undoing, as well as its derivatives, appears quite frequently in A Course in Miracles and is used as a way of defining the role of Atonement, salvation, forgiveness, and the miracle -- the Holy Spirit's correction. See the following examples (my italics):

化解,连同它的派生词,频繁地出现在奇迹课程中,常被帮助界定“救赎”,“解放”,“宽恕”和奇迹(即圣灵的修正)。看下面的例子(斜体字)

Atonement means correction, or the undoing of errors (M-18. 4:6).

救赎意味着修正,或者化解错误。

Miracles represent freedom from fear. Atoning means undoing. The undoing of fear is an essential part of the Atonement value of miracles (T-1.I.26).

奇迹从恐惧中释放了自由。“弥补”意味着“化解”。化解恐惧是奇迹救赎价值的一个重要组成部分。

The miracle does nothing. All it does is to undo. And thus it cancels out the interference to what has been done (T-28. I.1:1-3).

奇迹实际上什么也没有做。它做的就是化解。如此它取消了对实相的干扰。

And that is why the past has gone. It never happened in reality. Only in your mind, which thought it did, is its undoing needful (T-18.IV.8:5-7).

这就是为何过去的阴影消失不见了。它从未在实相中真正发生过。仅仅在你的心灵里,你以为它发生了,所以化解才有必要。

salvationis the undoing of what never was(W-pI. 43.2:3).

解放,就是化解从来不是之物。

Forgiveness thus undoes what fear has produced, returning the mind to the awareness of God. For this reason, forgiveness can truly be called salvation. It is the means by which illusions disappear (W-pI.46.2:3-5).

宽恕因此化解了恐惧产生的种种虚假职务,把心灵带回上主的意识中。基于这个原因,宽恕可以被称为真正的解放。它就是使幻觉消失的一种方法。

All these statements reflect the basic process of right- minded correction that does nothing positive, for what can be positive within a world of illusion?

所有这些论断都反映了“在正见下修正”的基本过程,这个过程并没有主动做任何事情,因为在一个充满幻觉的世界里又能有什么积极主动的作为呢?

 Instead, such correction undoes the belief that there is a world that is problematic, returning the problem to its source in the mind, as we read:

这样的修正化解了这样的信念:有一个充满了问题的世界。它把问题带到了问题的源头,即心灵:

The ego seeks to resolve its problems, not at their source, but where they were not made. And thus it seeks to guarantee there will be no solution.

小我努力去解决它的问题,不在问题的源头,而在问题无法解决之处。如此小我努力确保这些问题没有解决的方法。

The Holy Spirit wants only to make His resolutions complete and perfect, and so He seeks and finds the source of problems where it is, and there undoes it.

圣灵只想提供一个完美和圆满的解决方法。因此,圣灵回到问题产生之处,并在那里化解它。

 And with each step in His undoing is the separation more and more undone, and union brought closer (T-17. III.6:1-4).

随着圣灵化解的每一个步骤,分裂一点点被化解,而越来越接近合一之境。

What is therefore undone is not the problem as we experience it -- whether in the outer or inner world -- but, once again, the decision-making mind's belief in sin and guilt as reality.

因此,被化解的并不是我们经验到的那个问题,不管这问题是在外在还是内在世界,被化解的是我们那能够做出决定的意识把罪咎当作实相的误会。

 Being in one's right mind, therefore, does not mean being peaceful, loving, and kind, which are but effects.

处于正见中,并不意味着要保持平安,博爱和温和,这些是处于正见所带来的效果。

 What allows us to be this way -- i.e., their cause -- is our choosing to undo the ego's thought system of conflict, attack, and hate.

什么能把我们带上这条正路呢?那就是我们的选择:选择化解小我那充满了冲突,攻击和仇恨的思想体系。

The acquisition of the ten characteristics of God's advanced teachers proceeds to the degree that we unlearn (or undo) the ego's thought system of separation and judgment.

资深的上主之师具备的十个特质,达到了我们化解小我思想体系所要求的思想水平。

 Thus we read at the conclusion of Jesus' discussion that unlearning is 'true learning' in the world (M-4.X.3:7).

如此,我们明白了基督的结论“不去学习”其实就是在这世上真正的学习。

Indeed, Wordsworth's famous words are true, the world is too much with us, but its seeming hold on our attention is weakened to the extent we realize that we are the ones holding on to it.

确实,沃兹沃斯的名言是对的,这世界对我们而言太纷繁复杂,它试图保持我们的注意力,这让我们无法意识到我们是那个把握世界的人。

 As the need to defend against our non- existent guilt lessens, we are increasingly able to ask our Teacher's help to look at the world for what it is: a maladaptive solution to a non-existent problem.

面对那想要防卫我们并不存在的罪咎体验时,我们正逐渐地能够向我们的老师请求这样的帮助:请让我们看到世界的本来面目吧,这就是面对一个并不存在的问题所提出的解决之道。

As the silliness of our erstwhile position dawns on our minds, our gentle laughter, joined with Jesus', allows the world to ultimately fade into the nothingness from which it came when there is no more use for it (M-13.1:2). We are ready for the world we truly want: the real world of light and peace and joy.

当我们在远古犯下的那个糊涂念头又占据了我们的心灵时,我们轻柔的笑声,加入基督的愿心,会让这世界“当一无所用之后,最终退回那它所来自的一片虚空。”我们已经为我们真心想要的世界做好了准备:那是光,宁静和欢乐的真实世界。

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这篇和奇迹中文网-教师集锦栏目的文档收集在 奇迹中文网-教师集锦.doc中,可在http://www.brsbox.com/qiji 下载

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谢谢smileh分享!

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