（回到《一的法則》（英漢對照）目錄）
The Law of One, Book I, Session 5
January 23, 1981
一的法則：卷一，第五場集會
1981 年1 月23 日
Ra: I am Ra. I greet you in the love and the light of the infinite Creator. I communicate now.
RA：我是 Ra，我在無限造物者的愛與光中向你們致意。我現在開始與你們通訊。
Questioner: The last time that we communicated we were speaking of the learning of healing. It is my impression from what you gave to us in the earlier session that it is necessary to first purify the self by certain disciplines and exercises. Then in order to heal a patient, it is necessary, by example, and possibly certain exercises, to create the mental configuration in the patient that allows him to heal himself. Am I correct?
問：在上一次我們通訊的過程中，我們討論到（如何）學習治療。根據早先集會你給我們的材料，我的印象是首先必須透過特定的修練與練習，潔淨自我；然後為了治療病人，必須以身示範，或者透過特定的練習，在病人的心智中產生特定的配置，允許他可以治療自己，我說得對嗎？
Ra: I am Ra. Although your learn/understanding distortion is essentially correct, your choice of vibratory/sound complex is not entirely as accurate as this language allows.
RA：我是 Ra，雖然你的學習/理解變貌本質上是正確的，你所選用的聲音振動複合體卻尚未抵達語言允許的最大正確極限。
It is not by example that the healer does the working. The working exists in and of itself. The healer is only the catalyst, much as this instrument has the catalysis necessary to provide the channel for our words, yet by example or exercise of any kind can take no thought for this working.
醫者並不是透過以身示範來做這個工作（working）；該工作自身獨立地存在。
醫者只是催化劑。就好比這個器皿擁有必須的催化劑以提供一個管道傳遞我們的話語，然而在這個工作中，不能有任何練習或示範的想法。
The healing/working is congruent in that it is a form of channeling some distortion of the intelligent infinity.
治療/工作（與剛才的例子）是一致的，因為它（也）是傳導智能無限的某個變貌的一種形式。
Questioner: We have decided to accept, if offered, the honor/duty of learning/teaching the healing process. I would ask as to the first step which we should accomplish in becoming effective healers.
問：［如果你可以提供，］我們已經決定接受學習/教導治療過程之榮譽/職責。我想問我們要如何成為一個有效用的醫者，第一步是什麼？
Ra: I am Ra. We shall begin with the first of the three teachings/learnings.
RA：我是 Ra，有三種教導/學習方式，我們從第一種開始講起。
We begin with the mental learn/teaching necessary for contact with intelligent infinity. The prerequisite of mental work is the ability to retain silence of self at a steady state when required by the self. The mind must be opened like a door. The key is silence.
我們從心智的學習/教導開始，（這是）與智能無限接觸的必須（條件）。
心智工作的前提是當自我需要的時候能夠穩定地保持自我的靜默。
心智必須像是一扇敞開的大門，鑰匙是靜默。
Within the door lies an hierarchical construction you may liken unto geography and in some ways geometry, for the hierarchy is quite regular, bearing inner relationships.
在這大門裡頭包含著一個階層式的建構，你可以比擬為地理學或某種幾何學，階層是相當規律的，承載著內在的關係。
To begin to master the concept of mental disciplines it is necessary to examine the self. The polarity of your dimension must be internalized. Where you find patience within your mind you must consciously find the corresponding impatience and vice versa. Each thought a being has, has in its turn an antithesis. The disciplines of the mind involve, first of all, identifying both those things of which you approve and those things of which you disapprove within yourself, and then balancing each and every positive and negative charge with its equal. The mind contains all things. Therefore, you must discover this completeness within yourself.
要掌握心智鍛鍊的概念，必須要檢驗自我。你們人格面（dimension）的極性必須被內化，當你發現心智裡的耐心（patience），你必須有意識地發現相對應的沒耐心（impatience），反之亦然。每一個思想都有一個相反的對照面（antithesis）。
心智的鍛鍊首先必須在你的自我之內：同時辨別出哪些事情是你贊同的，哪些事情是你不贊同的，然後平衡每一個正負電極。心智涵蓋一切事物，因此，你必須在你的自我中發現這完整性。
The second mental discipline is acceptance of the completeness within your consciousness. It is not for a being of polarity in the physical consciousness to pick and choose among attributes, thus building the roles that cause blockages and confusions in the already distorted mind complex. Each acceptance smoothes part of the many distortions that the faculty you call judgment engenders.
第二個心智鍛鍊是接受你意識內在的完整性，一個極性的存有，處於肉體意識中，無法在（各種）屬性中精挑細選，因此在建構角色的過程中，造成一些阻塞與困惑在早已扭曲的心智複合體中。每一個接受都舒緩一部分由［你們所稱的］批判產生的許多扭曲。
The third discipline of the mind is a repetition of the first but with the gaze outward toward the fellow entities that it meets. In each entity there exists completeness. Thus, the ability to understand each balance is necessary. When you view patience, you are responsible for mirroring in your mental understandings, patience/impatience. When you view impatience, it is necessary for your mental configuration of understanding to be impatience/patience. We use this as a simple example. Most configurations of mind have many facets, and understanding of either self polarities, or what you would call other-self polarities, can and must be understood as subtle work.
第三個心智鍛鍊是第一個的重複，但向外注視他遇見的同伴實體們，在每一個實體中存在完整性，因此，有能力去理解每一個平衡是必須的，當你觀看耐心，你有責任在你的心智理解中鏡射出耐心/沒耐心。
（同理）當你觀看沒耐心，你的理解之心智配置必須是沒耐心/耐心。我們用這個做為一簡單的例子，大多數的心智配置（configuration）有許多面向，了解自我與其他-自我的極性可以是，並且必須被理解為微妙的工作。
The next step is the acceptance of the other-self polarities, which mirrors the second step. These are the first four steps of learning mental disciplines. The fifth step involves observing the geographical and geometrical relationships and ratios of the mind, the other mind, the mass mind, and the infinite mind.
下一步是接受其他-自我的極性，它對映到第二步，這是學習心智鍛鍊的前四個步驟。
第五步涉及觀察心智、其他心智、大眾心智、與無限心智的地理與幾何關係，及其比例。
The second area of learn/teaching is the study/understanding of the body complexes. It is necessary to know your body well. This is a matter of using the mind to examine how the feelings, the biases, what you would call the emotions, affect various portions of the body complex. It shall be necessary to both understand the bodily polarity and to accept them, repeating in a chemical/physical manifestation the work you have done upon the mind bethinking the consciousness.
學習/教導的第二個領域是研讀/理解身體複合體，善加了解你的身體是必須的，使用你的心智去檢視感覺、偏好（biases），［你們所謂的］情感是如何影響身體複合體的各個部分，同時了解身體的極性並接受它們是必須的，你已對心智［仔細思量意識］所做的功，將它在化學/肉體的顯化中重複（做）一次。
The body is a creature of the mind’s creation. It has its biases. The biological bias must be first completely understood and then the opposite bias allowed to find full expression in understanding. Again, the process of acceptance of the body as a balanced, as well as polarized, individual may then be accomplished. It is then the task to extend this understanding to the bodies of the other-selves whom you will meet.
身體是心智的創造物，它有其各種偏好，必須先完全了解你在生物上的偏好，然後允許相反面的偏好呈現，才得以在理解中找到完整的表達。
再次地，當接納身體是平衡的，也是極化的，個人的過程得以完成，接下來的任務是將這樣的認知延伸到你所遇到的所有其他-自我身上。
The simplest example of this is the understanding that each biological male is female; each biological female is male. This is a simple example. However, in almost every case wherein you are attempting the understanding of the body of self or other-self, you will again find that the most subtle discernment is necessary in order to fully grasp the polarity complexes involved.
最簡單的例子是理解每個生物男性是女性，每個生物女性是男性。這是個簡單的例子，然而，幾乎在每一個案例中，當你嘗試去理解自我或其他-自我的身體，你將再次發覺需要最微細的辨別以充分掌握涉及其中的極性複合體。
At this time we would suggest closing the description until the next time of work so that we may devote time to the third area commensurate with its importance.
此時，我們建議結束這個說明，在下一次的工作，我們將投注時間在講第三個領域，具有相稱的重要性。
We can answer a query if it is a short one before we leave this instrument.
我們在離開這個器皿之前，還可以回答一個簡短的問題。
Questioner: Is the instrument comfortable? Is there anything that we can do to increase the comfort of the instrument?
問：這個器皿是否舒適？有沒有什麼我們可以做的好增加這個器皿的舒適度？
Ra: I am Ra. The candle could be rotated clockwise approximately 10º each session to improve the flow of spiraled energy through the being’s receiving mechanisms. This particular configuration is well otherwise. But we ask that the objects described and used be centered with geometric care and checked from time to time. Also that they not be exposed to that space/time in which work is not of importance.
RA：我是 Ra，在每次集會中，蠟燭可以順時鐘轉動約10 度左右好改善螺旋能量的流動通過該存有之接收機制的過程，除此之外，這個特殊配置是好的。
但我們要求所有［描述過的，］使用中的物品透過幾何學定於中心，並不時加以檢查。
同時，在從事不重要的工作之際，不要將它們暴露在那個空間/時間中。
I am Ra. I leave this instrument in the love and in the light of the one infinite Creator. Go forth rejoicing in the power and the peace of the one Creator. Adonai.
我是 Ra，我在太一無限造物者的愛與光中離開你們，向前去吧，在太一造物者的大能與和平中欣喜快樂。Adonai。
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