灵魂也要一席之地Word格式文档下载.docx

1、By your own thoughts you make or mar your life, your world, your universe, as you build within by the power of thought, so will your outward life and circumstances shape themselves accordingly. Whatsoever you harbor in the inmost chambers of your heart will, sooner or later by the inevitable law of

2、reaction, shape itself in your outward life. The soul that is impure, sordid and selfish, is gravitating with unerring precession toward misfortune and catastrophe1 ; the soul that is pure, unselfish, and noble is gravitating with equal precision toward happiness and prosperity. Every soul attracts

3、its own, and nothing can possibly come to it that does not belong to it. The incidents of every human life, which both make and mar, are drawn to it by the quality and power of its own inner thought-life. Every soul is a complex combination of gathered experiences and thoughts, and the body is but a

4、n improvised vehicle2 for its manifestationWhat, therefore, your thoughts are, that is your real self; and the world around, both animate and inanimate, wears the aspect with which your thoughts clothe it. Whether one be fearful or fearless, foolish or wise, troubled or serene, within that soul lies

5、 the cause of its own state or states, and never without. And now I seem to hear a chorus of voices exclaim, “But do you really mean to say that outward circumstances do not affect our minds?” I do not say that, but I say this, and know it to be an infallible3 truth, that circumstances can only affe

6、ct you in so far as you allow them to do so. You are swayed by circumstances because you have not a right understanding of the nature, use, and power of thought. You believe （and upon this little word belief hang all our sorrows and joys） that outward things have the power to make or mar your life;

7、by so doing you submit to those outward things, confess that you are their slave, and they your unconditional master; by so doing, you invest them with a power which they do not, of themselves, possess, and you succumb, in reality, not to the mere circumstances, but to the gloom or gladness, the fea

8、r or hope, the strength or weakness, which your thought-sphere has thrown around them. I knew two men who, at an early age, lost the hard-earned savings of years. One was very deeply troubled, and gave way to chagrin, worry, and despondency. The other, on reading in his morning paper that the bank i

9、n which his money was deposited had hopelessly failed, and that he had lost all, quietly and firmly remarked, “Well, its gone, and trouble and worry wont bring it back, but hard work will.”He went to work with renewed vigor, and rapidly became prosperous, while the former man, continuing to mourn th

10、e loss of his money, and to grumble at his “bad luck,” remained the sport and tool of adverse circumstances, in reality of his own weak and slavish thoughts. The loss of money was a curse to the one because he clothed the event with dark and dreary thoughts; it was a blessing to the other, because h

11、e threw around it thoughts of strength, of hope, and renewed endeavor. If circumstances had the power to bless or harm, they would bless and harm all men alike, but the fact that the same circumstances will be alike good and bad to different souls proves that the good or bad is not in the circumstan

12、ce, but only in the mind of him that encounters it. When you begin to realize this you will begin to control your thoughts, to regulate and discipline your mind, and to rebuild the inward temple of your soul, eliminating all useless and superfluous material, and incorporating into your being thought

13、s alone of joy and serenity, of strength and life, of compassion and love. To the many, the ocean is but a dreary expanse of water on which ships sail and are sometimes wrecked; to the soul of the musician it is a living thing, and he hears, in all its changing moods, divine harmonies. Where the ord

14、inary mind sees disaster and confusion, the mind of the philosopher4 sees the most perfect sequence of cause and effect, and where the materialist sees nothing but endless death, the mystic sees pulsating and eternal life. 你的内心世界如何决定着你生活的好坏。宇宙中的一切事物都源于你的内心体验。外界的影响微乎其微，因为这完全是你内心意识的一种反应。你的思想影响着所有错综复杂的

15、关系，因为外界的事物会如实、具体地反映着你的内心世界。同样的道理，你所掌握的知识都是从以前的经历中得来。你每一点知识的积累，一定要经历时间的验证，最终才造就了如今的你。你的世界是由你自己的思想、愿望和热情塑造的，对你来说，这个世界是环境优美，到处欢声笑语、祝福不断，还是丑陋破旧，周围唉声叹气、痛苦不堪。这些早已印刻在你的思想中了。你可以用自己的思想改变或毁灭你的生活，你的世界，甚至你的宇宙。正是因为你用自己的思想塑造了自我，你周围的生活与环境也会相应地变化。在无法阻挡的自然规律下，无论如何，你的内心深处都要坚持梦想，那么总有一天你会美梦成真。动机不纯、肮脏、自私的灵魂一直与不幸和灾难藕断丝连；

16、而真诚、无私、高贵的灵魂则与幸福和美好息息相关。每个人的灵魂都是与众不同的，没有什么其他的灵魂能够与之为伍。创造也好，毁灭也罢，个人内心世界的品质和力量决定了人生所经历的每一件事情。每个人的灵魂都是个人的经验积累与思想的复杂结合体。我们的身体仅仅是为实现思想而时刻准备着的工具而已。所以你心中的所思所想，才是一个真实的自我。无论是一片欣欣向荣，还是郁郁寡欢，你周围的世界都是穿着你思想的外衣。一个人懦弱还是英勇，愚蠢还是聪明，烦躁还是平静，内心决定了他的精神状态，与外界没有丝毫关联。现在我似乎听见很多人提出异议：“可是，你真的是想说外部的环境不会影响你的内心世界吗?”我绝对没有这个意思，我所强调的

17、是客观存在的真理，环境对你的影响取决于你对环境的控制程度。你的心情由于环境的变化而摇摆不定，那是因为你没有正确地理解思想的本性、用途和力量。你相信周围的环境拥有成就或毁坏你生活的力量（这简单的词汇决定了你的快乐与悲伤），那样的话，你便会屈服于环境的支配；那样的话，你便会承认自己是环境的奴隶，你成了绝对服从的人;那样的话，你便赋予了环境原本不属于它的权利。实际上，你不仅屈从了环境，更重要的是放弃了自己思想的出发点，放弃了选择悲伤或快乐、恐惧或希望、优点或弱点。我有两个朋友，他们曾在多年前失去了含辛茹苦而积攒的储蓄。面对这样的困境，其中一个人从此一蹶不振，并陷入了无尽的愤懑、担忧与失望之中。而另外

18、一个人在读早报时，才发现存钱的那家银行倒闭了，而自己将分文皆无。他只是稍微镇定了一会儿，便语气坚定地说道：“既然已经没了，烦恼与忧愁也不会有什么用处，还是继续努力工作挽回损失吧!”精神焕发的他再次全身心地投入到工作中去，不久以后便又成了有钱人。而前者还在为失去的钱而悲痛不已，并不停地抱怨自己的坏运气。他依然迷失在艰难的处境里，而这都是自己软弱而卑微的思想造成的。对前者来说，失去全部金钱意味着最恶毒的诅咒，因为他会用阴暗、悲观的情绪去对待这件事情；不过，对后者而言失去了全部金钱却无异于一种恩赐，因为他从中学到了坚强，拥有了希望与重新焕发的力量。假如环境拥有足够的力量去祝福或摧毁我们的生活，那么他

19、应该一视同仁。然而现实生活中，相同的境遇却产生了两种截然相反的思想积极的思想和消极的思想。由此可知，在遇到某种境遇后，一个人心境好坏不在于环境，而仅仅在于人们内心不同的反应。当你认识到这个道理，你就可以掌握自己的思想，调节并训练自己的思想。最终重新塑造灵魂的宫殿，彻底驱除所有华而不实、没有价值的思想，并让快乐与平静、生命与活力、爱心和怜悯围绕在你的身边。在大多数人看来，广阔无垠的大海不过是既可以让船只航行，又可以让其颠覆而已。然而在音乐家的眼中，大海却是活生生的，他可以倾听大海变化多端的情绪，还有一种美妙和谐的韵律。普通人只看得到灾难与不幸，而哲人头脑中却预见了理想的因果关系;相同的道理，实物

20、主义者的眼中除了无尽的死亡，别无他物，神秘主义者却能体会到永恒跳动的生命。心灵小语美好的世界就掌握在你的手中。带着肮脏而自私的灵魂看世界，世界将是一片阴郁灰暗;而载着快乐和美丽的心灵，眼里的世界将是五彩斑斓。用积极的思想改变你的生活，打造你的美好人生！1. All that you positively is contained in your own experience; all that you will know must pass through the gateway of experience, and become part of yourself. 2. By your th

21、oughts you make or mar your life, your , your universe, as you build within by the of thought, so will your outward and circumstances shape themselves accordingly. 3. The loss of was a curse to the one because he clothed the event with dark and dreary thoughts; it a blessing to the other, because he

22、 threw it thoughts of strength, of hope, renewed endeavor. 1. 你的内心世界如何决定着你生活的好坏。2. 无论是一片欣欣向荣，还是郁郁寡欢，你周围的世界都是穿着你思想的外衣。3. 假如环境拥有足够的力量去祝福或摧毁我们的生活，那么他应该一视同仁。暮年之时How to Grow Old 伯特兰罗素 Bertrand Russell Psychologically there are two dangers to be guarded against in old age. One of these is undue absorption

23、 in the past. It does not do to live in memories, in regrets for the good old days, or in sadness about friends who are dead. Ones thoughts must be directed to the future, and to things about which there is something to be done. This is not always easy; ones own past is a gradually increasing weight

24、. It is easy to think to oneself that ones emotions used to be more vivid than they are, and ones mind more keen. If this is true it should be forgotten, and if it is forgotten it will probably not be true.The other thing to be avoided is clinging to youth in the hope of sucking vigour from its vita

25、lity. When your children are grown up they want to live their own lives, and if you continue to be as interested in them as you were when they were young, you are likely to become a burden to them, unless they are unusually callous.I do not mean that one should be without interest in them, but ones

26、interest should be contemplative and, if possible, philanthropic, but not unduly emotional. Animals become indifferent to their young as soon as their young can look after themselves, but human beings, owing to the length of infancy, find this difficult.I think that a successful old age is easiest f

27、or those who have strong impersonal interests involving appropriate activities. It is in this sphere that long experience is really fruitful, and it is in this sphere that the wisdom born of experience can be exercised without being oppressive. It is no use telling grown-up children not to make mist

28、akes, both because they will not believe you, and because mistakes are an essential part of education. But if you are one of those who are incapable of impersonal interests, you may find that your life will be empty unless you concern yourself with your children and grandchildren. In that case you m

29、ust realize that while you can still render them material services, such as making them an allowance or knitting them jumpers, you must not expect that they will enjoy your company.Some old people are oppressed by the fear of death. In the young there is a justification for this feeling. Young men w

30、ho have reason to fear that they will be killed in battle may justifiably feel bitter in the thought that they have been cheated of the best things that life has to offer. But in an old man who has known human joys and sorrows, and has achieved whatever work it was in him to do, the fear of death is somewhat abject and ignoble.The best way to ov