* miao.｡.:✿*Baby cat ~ღ

Our difficulties are largely due to confused ideas and ignorance of our true interests. The great task is to discover the laws of nature to which we are to adjust ourselves. Clear thinking and moral insight are, therefore, of incalculable value. All processes, even those of thought, rest on solid foundations.

The keener the sensibilities, the more acute the judgment, the more delicate the taste, the more refined the moral feelings, the more subtle the intelligence, the loftier(崇高) the aspiration -- the purer and more intense are the gratifications(感謝) which existence yields. Hence it is that the study of the best that has been thought in the world gives supreme pleasure.

The powers, uses and possibilities of the mind under the new interpretations are incomparably (無敵地) more wonderful that the most extravagant(奢華) accomplishment, or even dreams of material progress.

Thought is energy. Active thought is active energy; concentrated thought is a concentrated energy. Thought concentrated on a definite purpose becomes power. This is the power which is being used by those who do not believe in the virtue of poverty, or the beauty of self-denial. They perceive that this is the talk of weaklings(弱者).

The ability to receive and manifest this power depends upon the ability to recognize the Infinite Energy ever dwelling in man, constantly creating and recreating his body and mind, and ready at any moment to manifest through him in any needful manner. In exact proportion to the recognition of this truth will be the manifestation in the outer life of the individual.

Part Two explains the method by which this is accomplished.

PART TWO

1. The operations of the mind are produced by two parallel modes of activity, the one conscious, and the other subconscious. Professor Davidson says: "He who thinks to illuminate the whole range of mental action by the light of his own consciousness is not unlike the one who should go about to illuminate the universe with a rushlight(燭光，引伸為微不足道的人物)."

2. The subconscious’ logical processes are carried on with a certainty and regularity which would be impossible if there existed the possibility of error. Our mind is so designed that it prepares for us the most important foundations of cognition, whilst we have not the slightest apprehension(暸解) of the modus operandi(運作模式).

3. The subconscious soul, like a benevolent (善意的) stranger, works and makes provision for our benefit, pouring only the mature fruit into our lap; thus ultimate analysis of thought processes shows that the subconscious is the theatre of the most important mental phenomena.

4. It is through the subconscious that Shakespeare must have perceived, without effort, great truths which are hidden from the conscious mind of the student; that Phidias fashioned(把…塑造) marble and bronze; that Raphael painted Madonnas(聖母像) and Beethoven composed symphonies.

(這一段在「秘密」的DVD裡有出現過。Phidias 是希臘雅典雕刻家。Raphael 拉斐爾又被稱為「畫聖」。)

5. Ease and perfection depend entirely upon the degree in which we cease to depend upon the consciousness; playing the piano, skating, operating the typewriter, the skilled trades, depend for their perfect execution on the process of the sub-conscious mind. The marvel(驚異) of playing a brilliant piece on the piano, while at the same time conducting a vigorous(精力充沛的) conversation, shows the greatness of our subconscious powers.

6. We are all aware how dependent we are upon the subconscious, and the greater, the nobler, the more brilliant our thoughts are, the more it is obvious to ourselves that the origin lies beyond our ken(知識範圍). We find ourselves endowed with(擁有) tact(機智), instinct, sense of the beautiful in art, music, etc., or whose origin or dwelling place we are wholly unconscious.

7. The value of the subconscious is enormous; it inspires us; it warns us; it furnishes us with(把…供給某人) names, facts and scenes from the storehouse of memory. It directs our thoughts, tastes, and accomplishes tasks so intricate(複雜) that no conscious mind, even if it had the power, has the capacity for.

8. We can walk at will; we can raise the arm whenever we choose to do so; we can give our attention through eye or ear to any subject at pleasure. On the other hand, we cannot stop our heartbeats nor the circulation of the blood, nor the growth of stature(身材), nor the formation of nerve and muscle tissue, nor the building of the bones, nor many other important vital processes.

9. If we compare these two sets of action, the one decreed(頒令) by the will of the moment, and the other proceeding in majestic, rhythmic course, subject to no vascillation(猶豫), but constant at every moment, we stand in awe of the latter, and ask to have the mystery explained. We see at once that these are the vital processes of our physical life, and we can not avoid the inference (推論) that these all-important functions are designedly withdrawn from (退出) the domain of our outward will with its variations and transitions, and placed under the direction of a permanent and dependable power within us.

10. Of these two powers, the outward and changeable has been termed the "Conscious Mind," or the "Objective Mind" (dealing with outward objects). The interior power is called the "Subconscious Mind," or the "Subjective Mind," and besides its work on the mental plane it controls the regular functions which make physical life possible.

11. It is necessary to have a clear understanding of their respective functions on the mental plane, as well as of certain other basic principles. Perceiving and operating through the five physical senses, the conscious mind deals with the impressions and objects of the outward life.

12. It has the faculty of discrimination, carrying with it the responsibility of choice. It has the power of reasoning - whether inductive, deductive, analytical or syllogistic(三段論法) - and this power may be developed to a high degree. It is the seat(所在) of the will with all the energies that flow therefrom.

13. Not only can it impress other minds, but it can direct the subconscious mind. In this way the conscious mind becomes the responsible ruler and guardian of the subconscious mind. It is this high function which can completely reverse conditions in your life.

14. It is often true that conditions of fear, worry, poverty, disease, inharmony and evils of all kinds dominate us by reason of false suggestions(暗示) accepted by the unguarded subconscious mind. All this the trained conscious mind can entirely prevent by its vigilant(警覺的) protective action. It may properly be called "the watchman at the gate" of the great subconscious domain.

15. One writer(沒有說是誰) has expressed the chief distinction between the two phases of mind thus: "Conscious mind is reasoning will. Subconscious mind is instinctive desire, the result of past reasoning will."

16. The subconscious mind draws just and accurate inferences from premises furnished from outside sources. Where the premise is true, the subconscious mind reaches a faultless conclusion, but, where the premise or suggestion is an error, the whole structure falls. The subconscious mind does not engage in the process of proving. It relies upon the conscious mind, "the watchman at the gate," to guard it from mistaken impressions.

17. Receiving any suggestions as true, the subconscious mind at once proceeds to act thereon(…之後立即) in the whole domain of its tremendous(偉大的) field of work. The conscious mind can suggest either truth or error. If the latter, it is at the cost of wide-reaching peril(險境) to the whole being.

18. The conscious mind ought to be on duty during every waking hour. When the "watchman" is "off guard," or when its calm judgment is suspended, under a variety of circumstances, then the subconscious mind is unguarded and left open to suggestion from all sources. During the wild excitement of panic, or during the height of anger, or the impulses of the irresponsible mob(群眾), or at any other time of unrestrained passion, the conditions are most dangerous. The subconscious mind is then open to the suggestion of fear, hatred, selfishness, greed, self-depreciation(自卑) and other negative forces, derived from surrounding persons or circumstances. The result is usually unwholesome(有害身心的) in the extreme, with effects that may endure to distress it for a long time. Hence, the great importance of guarding the subconscious mind from false impressions.

19. The subconscious mind perceives by intuition. Hence, its processes are rapid. It does not wait for the slow methods of conscious reasoning. In fact, it can not employ them.

20. The subconscious mind never sleeps, never rests, any more than does your heart, or your blood. It has been found that by plainly stating to the subconscious mind certain specific things to be accomplished, forces are set in operation that lead to the result desired. Here, then, is a source of power which places us in touch with Omnipotence. Here in is a deep principle which is well worth our most earnest study.

21. The operation of this law is interesting. Those who put it into operation find that when they go out to meet the person with whom they anticipate a difficult interview, something has been there before them and dissolved the supposed differences; everything is changed; all is harmonious; they find that when some difficult business problem presents itself they can afford to make delay and something suggests the proper solution; everything is properly arranged; in fact, those who have learned to trust the subconscious find that they have infinite resources at their command.

22. The subconscious mind is the seat of our principles and our aspirations. It is the fount(泉源) of our artistic and altruistic(利他性的) ideals. These instincts can only be overthrown(廢除) by an elaborate and gradual process of undermining(削弱…的基礎) the innate principles.

23. The subconscious mind cannot argue controversially. Hence, if it has accepted wrong suggestions, the sure method of overcoming them is by the use of a strong counter suggestion, frequently repeated, which the mind must accept, thus eventually forming new and healthy habits of thought and life, for the subconscious mind is the seat of Habit. That which we do over and over becomes mechanical; it is no longer an act of judgment, but has worn its deep grooves(慣例) in the subconscious mind. This is favorable for us if the habit be wholesome and right. If it be harmful, and wrong, the remedy is to recognize the omnipotence of the subconscious mind and suggest present actual freedom. The subconscious being creative and one with our divine source will at once create the freedom suggested.

24. To sum up: The normal functions of the subconscious on the physical side have to do with the regular and vital processes, with the preservation of life and the restoration of health; with the care of offspring, which includes an instinctive desire to preserve all life and improve conditions generally.

25. On the mental side, it is the storehouse of memory; it harbors(駐守) the wonderful thought messengers, who work, unhampered(不受…妨礙) by time or space; it is the fountain of the practical initiative and constructive forces of life: It is the seat of habit.

26. On the spiritual side, it is the source of ideals, of aspiration, of the imagination, and is the channel through which we recognize our Divine Source, and in proportion as we recognize this divinity do we come into an understanding of the source of power.

27. Some one may ask: "How can the subconscious change conditions?" The reply is, because the subconscious is a part of the Universal Mind and a part must be the same in kind and quality as the whole; the only difference is one of degree. The whole, as we know, is creative, in fact, it is the only creator there is, consequently, we find that mind is creative, and as thought is the only activity which the mind possesses, thought must necessarily be creative also.

28. But we shall find that there is a vast difference between simply thinking, and directing our thought consciously, systematically and constructively; when we do this we place our mind in harmony with the Universal Mind, we come in tune with the Infinite, we set in operation the mightiest force in existence, the creative power of the Universal Mind. This, as everything else, is governed by natural law, and this law is the "Law of Attraction," which is that Mind is creative, and will automatically correlate with its object and bring it into manifestation.

29. Last week I gave you an exercise for the purpose of securing control of the physical body; if you have accomplished this you are ready to advance. This time you will begin to control your thought. Always take the same room, the same chair, and the same position, if possible. In some cases it is not convenient to take the same room, in this case simply make the best use of such conditions as may be available. Now be perfectly still as before, but inhibit all thought; this will give you control over all thoughts of care, worry and fear, and will enable you to entertain only the kind of thoughts you desire. Continue this exercise until you gain complete mastery.

30. You will not be able to do this for more that a few moments at a time, but the exercise is valuable, because it will be a very practical demonstration of the great number of thoughts which are constantly trying to gain access to your mental world.

31. Next week you will receive instructions for an exercise which may be a little more interesting, but it is necessary that you master this one first.

我們所遇到的困難，主要源自混亂的觀念以及對自身真正興趣的一無所知。當務之急是要發現自然規律，以便我們調整自己去適應它。因此，清晰的思路和精神上的洞察力具有不可估量的價值。一切過程，甚至包括思維過程，都是建立在堅實的基礎上的。
你的感覺越敏銳，判斷越迅速，品味越高雅，道德感越縝密，才智越精深，誌向越高遠，現實生活所產生滿足感也就越純粹、越強烈。所以，如果對人類有史以來最優秀的思想進行研習，一定會獲得至高的享受。
在全新的詮釋之下，精神的力量、效用與可能性，比最輝煌的成就、甚或比物質進步的夢想，都更加神奇。思想就是能量。積極的思想便是積極的能量；集中的思想便是集中的能量。集中於某一明確目標的思想將化作力量。這種力量一直被那些既不相信貧窮的美德也不相信自憐之美的人所利用。他們認識到，對貧窮或自憐的贊美，不過是懦夫的空談。
接收並彰顯這種力量的能力，取決於認識無限能量的能力，這種能量一直就駐留在人的身上，不斷創造、更新著人的身體和心靈，並時刻準備著必要的方式在人身上彰顯出來。個體在外在生活中所彰顯出來的東西，與他對這一真理的認知成正比。
本章將闡述認知這種力量的方法。
1. 心智的運轉，是由兩種平行的行為模式產生的：一種是顯意識，一種是潛意識。戴維森教授說：“那些想要用自己有限的顯意識去說明精神行為整個範疇的人，無異於想要用一支蠟燭照亮整個宇宙。”
2. 潛意識的邏輯運行是準確有序的，絕無出錯的可能。我們的心智是一件精心設計的傑作，它為我們準備了最重要的認知基礎，而我們卻絲毫不能理解它的運轉方式。
3. 靈魂的潛意識，就像一位素不相識的慈善家，默默地為我們勞作，滿足我們的需求，用成熟的漿果餵養澆灌我們；對思想過程的終極分解表明，潛意識是最重要的精神現象上演的舞臺。
4. 莎士比亞正是通過潛意識，毫不費力地領悟了最偉大的真理──而這真理就埋藏在一個普通學生的顯意識之下；正是通過潛意識，菲迪亞斯創作了大理石和青銅雕塑，拉斐爾畫出了聖母像，貝多芬寫成了交響樂。
5. 我們做事的從容不迫、盡善盡美，完全取決於我們不再依靠自己的顯意識；彈鋼琴、溜冰、打字、老練的商業行為等種種完美的技巧，統統取決於潛意識過程。一邊在鋼琴上彈奏華麗的樂意，一邊引導一場風趣的談話──這種奇跡充分體現了潛意識的神奇功效。
6. 我們都清楚自己對潛意識的依賴。我們內心的思想越是偉大、高貴、卓越，我們就越明確地認識到，其源頭就潛藏在我們的視野之外。我們發現，造物主賦予我們在藝術、音樂等方面的技巧、本能和美感，其源頭或居所，全部在我們的潛意識之中。
7. 潛意識的價值是無限豐富的；它激勵著我們，警示著我們；它從記憶的儲藏室中為我們提取姓名、場景和事件。它引導我們的思想、品味，幫助我們完成復雜的任務，任何顯意識都沒有能力做到這些。
8. 我們可以隨意徜徉；可以振臂歡呼；我們可以隨心所欲地用眼睛去看，用耳朵去聽。然而，我們不能停止自己的心臟跳動，阻止自己的血液循環，也無法壓制軀體的生長，或是阻撓神經和肌肉組織的形成、骨骼的發育，以及其他種種生理機能。
9. 如果我們比較這兩組行為，一種是聽從當前的意願發號施令，另一種則宏偉莊嚴、有條不紊、毫不動搖、持續不變地進行；那麽，我們便會對後者肅然起敬，並設法去解釋其中的奧秘。我們立刻就會認識到，這些正是我們肉體生命的過程，我們無法回避這樣的結論，即，這些至關重要的功能從它被創造以來就不受我們外在意願的管制，不被各樣的紛擾波動所影響，它自始至終被置於我們永恒而可靠的內在力量的管理之下。
10. 在這兩種力量當中，外在的可變能量被稱作“顯意識”，或是“客觀意識”（針對以外在客體的意識）。內在的能量被稱作“潛意識”，或是“主觀意識”。後者能在精神層面發揮作用，並保障肉體生命功能的有序進行。
11. 我們很有必要細察它們在精神層面上各自的功能，以及各自運行的基本準則。其中，顯意識通過五種感官對生命外在的客體及其印象產生作用。
12. 顯意識具有鑒別識察的功能，同時負有選擇的責任。它有推理的能力──包括歸納、推論、分析、演繹等等，這種能力可以得到很高的開發程度。它是意誌以及由意誌釋放出的所有能量的策源地。
13. 顯意識不僅能夠對其他的精神活動施加影響，也能夠引導潛意識的活動。從這一方面來講，顯意識是潛意識的統治者和監護人，它對潛意識負責。正是這一高級功能，使它可以底扭轉你的生活境況。
14. 情況常常是這樣的：由於潛意識不曾設防，因著接受了錯誤暗示的緣故，恐懼、焦慮、貧乏、疾患、沖突等各種陰雲就會籠罩在我們上空。對這些，訓練有素的顯意識可以用警覺的保護行為把它們拒之門外。由此，顯意識可以被稱作潛意識重要領地的“門衛”。
15. 一位作家曾這樣描述這兩種心智狀態的主要區別：“顯意識是推理的意誌。潛意識是本能的欲望，是過去的推理意誌的結果。”
16. 潛意識從外界提供的前提中演繹出正確的推理。前提正確，潛意識便能得出準確無誤的結論；反之，如果前提或暗示是錯的，整個結構便會坍塌。潛意識不參與證明的過程。要防範錯誤信息的侵入，要仰賴它的“門衛”──顯意識。
17. 潛意識把接收到的所有暗示都看成是正確的，接著，它立刻就在此基礎上進行處理，開始它浩大的工程。顯意識提供的暗示，既可以是正確的，也可能是錯誤的。如果是後者，整個生命就要付出面臨巨大危險的代價。
18. 顯意識有責任時刻警醒。當“門衛”擅自“離崗”，或者是誤判，當顯意識在紛繁復雜的環境下失去了冷靜的判斷力，那麽，潛意識領域將成為無人之境，各種暗示都會乘虛而入。在驚慌失措的瘋狂刺激中，在怒發沖冠時，在不負責任的烏合之眾的慫恿之下，或者其他任何激情澎湃的時候，情況就非常危險了。此時，潛意識就向恐懼、憎恨、自私、貪婪、妄自菲薄等等來自外部環境或周圍人們的負面力量敞開大門。結果通常是極其不健康的，會給人帶來長時間的悲傷壓抑。因此，保護潛意識領域不受錯誤印象的侵害至關重要。
19. 潛意識通過直覺來感知。因此，其過程稍縱即逝。它不等待顯意識的緩慢推理，事實上，它根本用不上這些推理。
20. 潛意識從不打盹，也不休息，如同你我的心臟或血液一般。現已發現，只要對潛意識簡單陳述需要完成的具體事項，實現所要求結果的力量就開始運轉。這就是把我們與偉大的自然力量聯系起來的能量之源。最值得我們潛心研究的深層原則，就在其中。
21. 這一法則的運作十分有趣。那些將它付諸實施的人總是發現：當他們約見某人，並預想這將是一次困難的面談時，某件發生在他們前面的事情會消融假想中的分歧，結果，一切都改變了，變得和諧融洽了。當面對商業上出現的困難時，他們發現自己可以駕馭局面，順利推延時日，繼而找出合適的解決方案。總之，一切都被料理妥當了。事實上，那些學會信任潛意識的人，都能找到可以由自己支配的無窮資源。
22. 潛意識是我們內心準則和誌向抱負的策源地。它是我們的審美趣味和利他理想的源泉。如果內在準則被一點一滴的逐步破壞，美感和利他的本能就會被顛覆。
23. 潛意識不會爭辯駁難。因此，如果它接受了錯誤的暗示，克服這些暗示的穩妥辦法，就是利用強大的相反的暗示，不斷重復，迫使潛意識接受，最終形成新的、健康的思維習慣活習慣，因為潛意識正是習慣的策源地。我們反反覆覆做某件事，就使之成為機械性的活動。它不再需要靠判斷力行動，而是形成了潛意識固有的模式。如果是健康、正確的習慣，那對我們就是有利的。如果是錯誤、有害的習慣，治療的良法便是認識潛意識的無限能量，並提醒它眼下的自由。具有創造性的潛意識，與我們內在的力量源泉相結合，立刻就會創造出我們暗示給它的那種自由。
24. 小結：潛意識的正常功能從物質的層面講，就是維護生命的常規運轉，保存生命、恢復健康、照料後代，包括希望保存一切生命、提高整體環境的內在本能。
25. 從精神的層面講，潛意識是記憶的倉庫；它是港灣，庇護著偉大奇妙的思想旅客，讓他們的勞作不受時間和空間的限制；它是生命中實踐主動性和建設性力量的源泉，它是習慣的策源地。
26. 從心靈的層面講，潛意識是理想、抱負和想像的源泉，是認識我們偉大本源的渠道，我們對這一偉大本源的認知，決定了我們對內在力量源泉的理解。
27. 有些人可能會這樣問：“潛意識如何改變環境呢？”答案是這樣的：由於潛意識是宇宙精神的一部分，而部分和整體一定有共通之處，差別只是在量上。我們知道，整體的宇宙精神，是具有創造性的，而思想是心智惟一的活動方式，因此，思想必定也是具有創造力的。
28. 但我們將會發現，簡單思維，和有意識的、系統的、建設性的引導思維之間，有著巨大的差異。當我們如此引導我們的思維時，我們就和宇宙精神和諧統一了，我們就與“無限”步調一致了，我們就可以運用最強大的現有力量──宇宙精神的創造力。這與其他事物一樣，是受自然法則支配的，這個法則可以叫做“吸引力法則”。這一法則是：精神是具有創造力的，它會自動與其客體相關聯，並在客體中彰顯出來。
29. 上周我給你布置了一個練習，旨在獲得對身體的控制。如果你已經實現了這個目標，你就可以準備進行下一步了。這一回你要開始控制自己的思想。如果可能的話，最好是在同一間居室、同一把椅子、同一個位置上進行。有時候總在一間居室可能不很方便，如果是這樣的話，那就看情形而定，只要最好地利用可以利用的條件就行。現在，像前一次那樣進入完美的寂靜狀態，你要約束一切思想，這將有助於你控制一切擔憂、恐懼和焦慮的念頭，使你學會僅僅保留那些你希望抱有的想法。持續訓練，直到你完全掌握為止。
30. 你做這個練習，可能每次都堅持不了很長時間。但這個練習是很有價值的，因為它能夠切實有效地證明，有多少意念中的不速之客隨時準備闖入你的精神世界。
31. 在下周的新課中，你會接觸到一個更有意思的訓練，但在此之前，掌握本課的訓練是必不可少的。
因和果在思想的領域如同在肉眼所能見的物質世界中一樣，關系穩定，絕不偏移。精神是一位高明的織女，同時紡織出內在性格和外部環境的衣袍。 詹姆斯．艾倫
待續