正见：修正之源 希望的承诺（一）真正的决策者—命运的宝座

开心树

摘要：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。     （文章来源：
http://www.facim.org/acim/lh081901.htm
）  翻译：皮哩哩（奇迹群友）       
真正的决策者—命运的宝座
  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。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。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）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。事实上，在这个问题上，耶稣两次敦促海伦不要陷入小我的陷井。海伦向耶稣求助，请耶稣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：  修正恐惧乃是你的责任。2你若祈求让你由恐惧中解脱出来，则暗示了这不是你的责任。3你该祈求的，是在那构成恐惧的境遇中获得援助。4那些境遇本身总是夹杂着分裂的意愿。…..如果我干预你的想法及其后果，我便干预的基本因果律，亦即最基本的自然法则。5如果我藐视你思想的力量，对你没有一点儿好处。6也与本课程的宗旨背道而驰。T-2.VI.4:1-4; VII.1:4-6; italics mine).  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。它照亮了耶稣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。  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：  救恩可以视为一种摆脱自我概念的境界。4它所注意的不是心灵的内涵问题，而是心灵能够思想这一单纯的事实。(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:  你也相信身体的大脑能够思想。2你若了解思想的本质，你就会对这神智不清的观念捧腹不已。3那就好比你认为自己手中的火柴能点燃太阳，散发光热，或是你认为世界在你的指掌之间，只要你不放手，它就万无一失。4这与相信肉眼能够看见、大脑能够思考一般愚蠢。(W-pI.92.2).  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。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。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。耶稣早就在文中提示我们了：  你的责任只是将你的思想带回到当初犯错的那个关卡上，安心地将它托付给救赎。(T-5.VII.6:5).。  “决策机制”在某种程度上就是命运的宝座（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）。它不断地在问题（小我那错误的分裂意识）和答案（宽恕和修正的正确意识）中选择。     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  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.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.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]!).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.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:  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.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.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).  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.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.  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:  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:  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 the…brain can think (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.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.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:  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).