I.FUNDAMENTALS OF A SPIRITUAL-EDUCATIONAL PRACTICE .（從靈性層面的教育實(shí)踐基礎(chǔ)）
1.3 QUESTIONS POSED BY THE WATCHMAN ON THE BRIDGE
守橋人的問(wèn)題
Imagine yourself stepping onto a bridge as you fall asleep, and having an opportunity to relate to your child’s angel at the bridge’s far end. Then picture a watchman posted there whom you have to justify your crossing to. What do you suppose he would ask you?
想象你自己睡眠時(shí)踏上了一座橋，你有機(jī)會(huì)走到橋的那頭和孩子的天使相遇。然后想象你會(huì)遇到一位守橋人，他會(huì)決定能否讓你通過(guò)這座橋。你覺(jué)得他會(huì)問(wèn)你什么問(wèn)題？
His first question would be, “Are you bringing a clearly thought-out problem that concerns you deeply for the child’s sake rather than a problem of your own?” His second question, one that may surprise you, would be, “Have you formed a really clear image of the child?”
他的第一個(gè)問(wèn)題可能是：“你是否帶著一個(gè)深思熟慮的問(wèn)題？這個(gè)問(wèn)題是出自你對(duì)孩子的深切關(guān)懷而非你自己的問(wèn)題?！彼牡诙€(gè)問(wèn)題或許會(huì)讓你驚喜：“你有沒(méi)有形成一個(gè)孩子的真實(shí)清晰的圖景？”
What does a really clear image mean? Under what conditions does that clear image form itself as one falls asleep? It happens gently as the result of having taken the trouble to observe the child keenly and lovingly at least once a day and to do so, as Rudolf Steiner put it, “with reverence for the child.”
一個(gè)真實(shí)清晰的圖景意味著什么？在何種情況下，當(dāng)你進(jìn)入睡眠時(shí)會(huì)形成這樣一個(gè)清晰圖景？它的生成需要你能夠在一天中至少一次非常敏銳和充滿愛(ài)意去觀察兒童，正如魯?shù)婪颉な┨┘{所說(shuō)：“懷著對(duì)孩子的崇敬之情?！?/p>
One aspect of loving is the ongoing practice of overcoming one’s own habitual judgments, desires, expectations, and concepts, pushing them out of the way and giving oneself instead to listening and observing in what might be called an ever-marveling attentiveness to the phenomenon of the child’s image in the here and now, every least detail of which deserves your whole- hearted and nonjudgmental interest. At moments like these, such a reaction as, for example, annoyance that the child walks without lifting his feet properly, is completely out of place. You note instead that is his own particular way of walking. When you begin to feel a kind of tenderness awakening in you for the child’s very faults and weaknesses, for all the things that ordinarily lead to strife and anger, you will know that you are on the right path.
這種愛(ài)的一方面體現(xiàn)在進(jìn)行持續(xù)的練習(xí)：去克服自己固有的評(píng)判，渴望，期待和概念，將這些都放到一邊，取而代之的是在每一個(gè)當(dāng)下都去聆聽和觀察（即誠(chéng)心正意）有關(guān)孩子的圖景和現(xiàn)象，每一個(gè)不起眼的小細(xì)節(jié)也需要你全情且沒(méi)有評(píng)判的興趣去投入其中。在這樣的情況下，打個(gè)比方，那種因?yàn)楹⒆幼呗凡荒芎煤锰_而引起的厭煩羞惱便不翼而飛。你只會(huì)注意到他這種特別的行走方式。當(dāng)孩子犯錯(cuò)或是不盡如人意時(shí)（過(guò)去這些通常會(huì)引起沖突和憤怒），你能感受到你的內(nèi)在有一種溫柔的關(guān)切在蘇醒，這就說(shuō)明我們?cè)谡_的解決之道上了。
These are the two questions asked by our imaginary bridge watcher that we parents need to prepare ourselves to be able to say “yes” to. You can do this in the following way: abstaining as far as possible from hand wringing or resentment at your lack of ability, busying yourself with unflagging efforts to understand your child’s particular set of problems. Regard as less important the annoyance felt by you or reported by neigh- bors, or the child’s teachers, concentrating instead on its self- caused miseries (for you know there is a big difference between the things we would like a child to get over because he is hurt- ing himself and those that make us nervous or violate our prin- ciples). You can and will reach a point where you sense that you understand your child’s trouble, not perhaps in every detail and final consequence, but you become aware that you have reached as far as cognition can go, the tip of the problem.
那兩個(gè)由想象中的守橋人提出的問(wèn)題，都需要我們父母認(rèn)真準(zhǔn)備自己從而能夠回答“是的”。你可能通過(guò)下面的方式來(lái)做到這一點(diǎn)：盡可能的把那種對(duì)自己無(wú)能為力的怨恨或無(wú)奈拋之腦后，讓自己堅(jiān)持不懈去努力理解孩子這些問(wèn)題的特殊之處。不要把重點(diǎn)放在自己因?yàn)猷従?、老師給你反映情況而產(chǎn)生的厭煩羞惱上，要把重點(diǎn)聚焦在這些問(wèn)題本身會(huì)引起的痛苦上。（你肯定知道這兩者的顯著不同，一個(gè)是希望孩子自己能夠免受傷害，一個(gè)則因?yàn)槲覀冏约河X(jué)得不舒服或違背了我們的原則）你能夠也一定會(huì)達(dá)到這樣一種情況：你深刻的理解你孩子的困擾所在，不僅包括每一個(gè)細(xì)節(jié)和最終結(jié)果，而且你能意識(shí)到你變得更有覺(jué)知，走的更遠(yuǎn)，更了解問(wèn)題的關(guān)鍵所在。
Let us take an example: You will see that on some days your child behaves as though he literally wants to jump out of his skin. Now there is a difference between regarding this as pure impudence, feeling oneself personally attacked and realizing in observant objectivity that at such times the child cannot manage his body properly and feels himself strangled and physically cooped up. You note his pale face and spotty skin and the way he moves, fighting restriction, probably complaining, too, about stupid tight clothing, though the clothes may not actually be tight.
讓我們舉個(gè)例子：你可能有時(shí)會(huì)覺(jué)得自己孩子好像要從自己的皮里面跳出來(lái)似的。我們可以用兩種不同的方式來(lái)看待：一是將其視作單純的魯莽冒失，感覺(jué)自己受到了冒犯；或者當(dāng)我們意識(shí)到用客觀方式去看在那種情況下，孩子不能適當(dāng)?shù)目刂扑闹w，而是感覺(jué)他自己被身體束縛或禁閉了。你可以注意到他面色蒼白，皮膚有疹子，還有他的移動(dòng)方式，或許是一種和限制或約束的對(duì)抗與抱怨，好像覺(jué)得衣服太緊了，雖然事實(shí)上衣服并不緊。
This provides you with an image: you see that the soul experiences itself in its body just like being in frightfully uncomfortable clothing, jammed in, as though itching unbearably from contact with some material or other. Can children be expected to behave nicely and pleasantly on such occasions?
這就給你提供了一個(gè)圖景：孩子的心魂在物質(zhì)身體中的感受就像是穿了一件很不合適的衣服，非常的緊，好像非常癢。孩子又怎么能在這樣的情況下表現(xiàn)良好呢？
You see that when you are prompted by observations of this kind to pay more attention to nutritional matters and to seek professional advice (for it is natural to think that today’s children may be eating things that could set up internal irritation in them), it is not a question of your personal preferences, dislikes or principles influencing you to reduce the intake of sweets or animal protein; you are making your decision solely on the basis of protecting the child from harming himself. You are not asking out of annoyance at having such an independent, difficult child to bring up; you are asking, with full acceptance of the degree of patience needed by the child for his personal development, whether, when he’s having to behave badly when he really wants to be pleasant, this is only because his own body is his constant enemy, and he therefore needs your help. That is the first item.
通過(guò)這樣的觀察，你會(huì)對(duì)有營(yíng)養(yǎng)的事物更加關(guān)注，從而去尋求專業(yè)的建議（因?yàn)榭梢苑浅Ｗ匀坏穆?lián)想到現(xiàn)今的孩子可能吃了一些會(huì)刺激內(nèi)在的事物）。根據(jù)你自己的喜好、厭惡或原則而讓你減少糖分或動(dòng)物蛋白的攝入并不是一個(gè)問(wèn)題。你只能在保護(hù)自己的孩子不受傷害的基礎(chǔ)上來(lái)作出決定。我們并沒(méi)有要求你在養(yǎng)育一個(gè)獨(dú)立、挑戰(zhàn)的孩子過(guò)程中沒(méi)有任何苦惱厭煩；只是讓你帶著對(duì)孩子個(gè)體發(fā)展過(guò)程中所必須的耐心全然接納，無(wú)論是孩子表現(xiàn)好還是表現(xiàn)不好。因?yàn)楹⒆用繒r(shí)每刻都在和自己的身體作斗爭(zhēng)，所以他需要你的幫助。這是首要的事情。
