Time and Chance

阿爾伯特·哈伯德 / Elbert Hubbard

The first point is that there is not so very much difference in the intelligence of people after all. The great man is not so great as folks think， and the dull man is not quite so stupid as he seems. The difference in our estimates of men lies in the fact that one individual is able to get his goods into the show window， and the other is not aware that he has any show window or any goods.

“The soul knows all things， and knowledge is only a remembering.” says Emerson. This seems a very broad statement； and yet the fact remains that the vast majority of men know a thousand times as much as they are aware of. Far down in the silent depths of subconsciousness lie myriads of truths， each awaiting a time when its owner shall call it forth.

To utilize these stored up thoughts， you must express them to others. And to be able to express them well， your soul has to soar into this subconscious realm where you have cached these net results of experience.

In other words， you must “come out” get out of self away from self consciousness， into the region of partial oblivion away from the boundaries of time and the limitations of space. The great painter forgets all in the presence of his canvas； the writer is oblivious to his surroundings； the singer floats away on the wings of melody (and carries the audience with her)； the orator pours out his soul for an hour， and it seems to him as if barely five minutes had passed， so rapt is he in his exalted theme.

When you reach the heights of sublimity and are expressing your highest and best， you are in a partial trance condition. And all men who enter this condition surprise themselves by the quantity of knowledge and the extent of insight they possess. And some are going a little deeper than others into this trance condition， and having no knowledge of the miraculous storing up of truth in the subconscious cells， jump to the conclusion that their intelligence is guided by a spirit not theirs.

The mind is a dual affair objective and subjective. The objective mind sees all， hears all， reasons things out. The subjective mind stores up and only gives out when the objective mind sleeps.

And as few men ever cultivate the absorbed， reflective or semi trance state， where the objective mind rests， they never really call on their subconscious treasury for its stores.

A mall in commerce， where men prey on their kind， must be alive and alert to what is going on， or while he dreams， his competitor will seize upon his birthright.

But what think you is necessary before a person call come into full possession of his subconscious treasures？

“You sing well， ” said the master， impatiently， to his best pupil， “but you will never sing divinely until you have given your all for love， and then been neglected and rejected， and scorned and beaten， and left for dead. Then， if you do not exactly die， you will come back， and when the world hears your voice it will mistake you for an angel and fall at your feet. ”

And the moral is that as long as you are satisfied and comfortable， you use only the objective mind and live in the world of sense. But let love be torn from your grasp and flee as a shadow living only as a memory in a haunting sense of loss.

And thus looking out into the Eternal， you entirely forget the present and go forth into the Land of Sub-

consciousness the Land of Spirit.

首先，我們應(yīng)該知道：睿智的人與普通人的智商并沒(méi)有太大區(qū)別。偉人也并不像大多數(shù)人心里想象的那樣具有傳奇色彩，而表面看來(lái)愚笨的人也并不是無(wú)所事事。我們?cè)u(píng)價(jià)一個(gè)人的時(shí)候，通常把他的行為當(dāng)做一場(chǎng)“展示會(huì)”，要看看他能否找到一個(gè)展示自己的平臺(tái)，看看他的平臺(tái)上是否有我們想看到的“商品”。

“人類(lèi)的靈魂可以包含一切，而知識(shí)僅僅是我們記憶中的一部分。”愛(ài)默生的這句話看似簡(jiǎn)單卻意義深刻，其實(shí)許多人擁有的知識(shí)都要比他們想象中的多很多。人們的潛意識(shí)中潛藏著無(wú)數(shù)真理，一旦你肯召喚它們，它們就會(huì)從沉睡中醒來(lái)。

怎樣才能將自身潛藏的能力發(fā)揮出來(lái)呢？你首先應(yīng)該學(xué)會(huì)向他人闡述自己的思想。而且，你必須讓自己的精神、潛意識(shí)，與過(guò)去的經(jīng)歷和諧地融合在一起，這樣你才能向他人展現(xiàn)出一個(gè)真實(shí)的你。

換言之，你一定要跨越時(shí)間與空間的界限，將那些被遺忘了的美好事物發(fā)掘出來(lái)。比如：畫(huà)家作畫(huà)時(shí)通常不以筆下的畫(huà)布為限制，處于創(chuàng)作中的作家通常會(huì)忘記自己身處何地；歌手那悅耳的聲音會(huì)讓自己的心與觀眾的心一起飛揚(yáng)；演說(shuō)者進(jìn)行了一個(gè)小時(shí)的激情演說(shuō)后，通常會(huì)覺(jué)得時(shí)間僅僅過(guò)去了五分鐘而已。

當(dāng)人們將潛藏的能力發(fā)揮出來(lái)時(shí)，通常會(huì)陷入一種入迷的狀態(tài)。而且，他們常會(huì)對(duì)自己流露出的潛藏的知識(shí)與見(jiàn)解感到驚奇。有些人在達(dá)到這種狀態(tài)之后會(huì)有超常的發(fā)揮。不過(guò)，他們并沒(méi)有認(rèn)識(shí)到這種發(fā)揮是源于潛意識(shí)中潛藏的能力，所以他們通常把這種超常發(fā)揮的原因歸功于他人。

在處理事務(wù)時(shí)，人們的思想往往會(huì)有主觀與客觀之分。客觀思想能夠?qū)⒁?jiàn)到的和聽(tīng)到的一切都吸收進(jìn)來(lái)。而主觀思想則會(huì)將客觀思想所吸收的一切儲(chǔ)藏起來(lái)。當(dāng)客觀思想處于“熟睡”的狀態(tài)時(shí)，主觀思想便會(huì)體現(xiàn)其應(yīng)有的作用。

因?yàn)楹苌儆腥四軌蜻M(jìn)入那種“入迷”的狀態(tài)，所以當(dāng)客觀思想處于休眠狀態(tài)時(shí)，人們大都不肯喚醒潛意識(shí)中所蘊(yùn)藏的真理。

作為商人，他一定要提高警惕，必須跟上事情進(jìn)展的步伐。否則，一旦自己處于迷糊狀態(tài)時(shí)，他的競(jìng)爭(zhēng)者就會(huì)奪走他的一切。

然而，你如何才能將潛意識(shí)中的寶藏充分挖掘出來(lái)呢？

一位老師不耐煩地對(duì)他的學(xué)生說(shuō)：“你唱得很好，可你沒(méi)有將內(nèi)心的愛(ài)滲透到歌曲中。”一旦你遭到他人的嘲笑、忽視，甚至拋棄時(shí)，你一定會(huì)產(chǎn)生一種絕望的情緒。假如你能從絕望中重新站立起來(lái)，那你的聲音肯定會(huì)像天使的聲音一樣悅耳，那時(shí)，所有的人都將追隨著你。

或許你的思想更熱衷于那些能夠使你覺(jué)得滿意、舒服的事情；或許你愿意用客觀思想考慮問(wèn)題，卻讓自己生活在一個(gè)理性的世界中。然而，請(qǐng)?jiān)囍棚w你的愛(ài)吧！不要讓自己生活在患得患失的夢(mèng)境里。

讓我們睜開(kāi)雙眼看看這世間的恒久吧！那樣你就能完全忘記現(xiàn)實(shí)，進(jìn)入到潛意識(shí)的王國(guó)中。

1. The great man is not so_______as folks think， and the dull man is not_______so stupid as he seems. The difference in_______estimates of men lies in the fact that one individual is_______to get his goods into the_______window， and the other is not aware that he has_______show window or an goods.

2. When you_______the heights of sublimity and are expressing your highest and_______， you are in a partial trance condition. And_______men who enter this condition surprise themselves by the quantity of knowledge_______the extent of insight they possess.

1. 人類(lèi)的靈魂可以包含一切，而知識(shí)僅僅是我們記憶中的一部分。

2. 當(dāng)人們將潛藏的能力發(fā)揮出來(lái)時(shí)，通常會(huì)陷入一種入迷的狀態(tài)。

3. 讓我們睜開(kāi)雙眼看看這世間的恒久吧！那樣你就能完全忘記現(xiàn)實(shí)，進(jìn)入到潛意識(shí)的王國(guó)中。

1. Then， if you do not exactly die， you will come back， and when the world hears your voice it will mistake you for an angel and fall at your feet.

come back：回來(lái)；記起；恢復(fù)原狀