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洛恩无法在她的内心激起这种感觉。他从没做到过，也极可能永远都做不到。也许这就是她从未跟他发生过关系的原因。他也曾无数次尝试过，用尽各种方法，从鲜花攻势到歉疚催化剂，软磨硬泡，但她总是借口说她想等到结婚以后。他通常总能舒服地接受这一理由，有时候她在想，如果他发现她的推诿全因诺亚，他会有多受伤。

但还有其他原因让她想再等一等，而这个原因和洛恩本人有关。他是个工作狂，心思全在工作上。对他来说，工作是第一位的，他惜时如金，哪有那个闲暇浪费一个个夜晚坐在门廊上的摇椅里念诗。她知道这也正是他事业如日中天的原因，而她欣赏他这一点。但她同时感到这样并不够。她还需要一些别的东西，一些与此不同的东西。也许是激情和浪漫，或者是在烛光摇曳的房间里静静地交谈，抑或她想要的就是不被排在第二位这么简单。

她知道他们不会永远在一起。当他们的关系即将结束时，她有一次曾告诉他：“我曾希望能给你你想要的东西，但是我不知道那是什么。你将自己内心的一部分紧闭了起来，不让任何人接近，包括我。就好像我们在一起的时候，你不是真的和我在一起。你的心在别人身上。”　他想矢口否认，但是她不相信他。“我是个女人——我懂这些。有时候，当你看着我时，我知道你看到的是另一个人。就好像你一直在等待着她从稀薄的空气中突然冒出来将你带走，远离所有这些……”一个月后她来他工作的地方看他，告诉他她爱上了别人。他表示理解。他们分手的时候像朋友。次年，他收到了她的一张贺卡，告诉他她结婚了。此后他便再也没有听到她任何消息。

在作品对逻辑的要求得到满足以后，在所有必需的部分都完成之后，那就要考虑如何安排情节，就像如何安排字词的顺序一样，以及如何加工润色，使作品有些放肆，带点讽刺，还有点出人意料。这样作者就不用再围着必需的东西兜圈子，而是进入了自得其乐的自由状态：可以说是杯子里冒出来的泡沫，马头上长长的雉鸡翎，牧场上开屏的孔雀。如果这种快乐是有意识的、故意的，就像在戏剧中一样（因为喜剧比悲剧更容易攻击人），我们就称之为幻想，甚至可能是恶作剧似的幻想。它也明白这会使那些惟恐被人揭了疮疤的人有多么心烦。由于这种快乐必须一直去创造、去掌握，它总在艺术家的手里和骨头中，但艺术家的眼睛却开始对那些无可救药的伟大的东西进行谦恭的、悲哀的思索。在别人看来，他们是由于创作与自己相像的东西而出名，但也由于创造思索中得来的与自己不像的东西而出名。可能是他的敌人、情人或事业使他开始幻想，当然，凤凰只有在烈火中才能得到再生；但所有的仇恨和希望都在幻想中消失。如果他的情人夸赞那首歌，或他的敌人痛恨它，那并不说明情人看到的是好的一面，而敌人看到的则是不好的一面，而是说明筑成凤凰之巢的小树枝不容易点燃。他的诗可以使他的情人像海伦一样出名或使他在事业上取得成功，但并非因为他曾为情人和事业而献身，而是因为人们愿意尊敬并记住所有致力于思索的人。要是记住Marvell的诗再为查理王朝去战斗甚至去死都会变得心甘情愿，但所有的献身热情都是混在奇迹产生的净土中的杂质。雅典的泰门想到了自己生命的终结，命人把他的坟墓建在海岸边；克娄巴特拉把毒蛇放进自己怀中。他们的话使我们感动，因为他们的悲哀不是他们个人对于坟墓和毒蛇的悲哀，而是为了所有人的命运而悲哀。不断增长的欢乐使悲哀保持纯洁，可以说是爱或恨使然，因为艺术贵在矛盾的交织：至深的悲哀与至大的欢乐，完美的人格与完全没有人格，过多的能量引起的骚动与大理石似的安静；艺术的红玫瑰开在十字架的交叉处，开在凡人与神仙的幽会处，开在短暂与永恒的交汇处。从来没有一位现代人摘取过那朵玫瑰，或找到那个幽会处，因为他们只能逐渐理解自己，在长期反复地接触名家作品之后逐渐掌握启发性的词语，对类似的东西总是有着祖传的技艺。甚至光有知识也不够。Castiglione认为，高雅的举止中所必需的“无所畏惧”在这里同样不可缺少。如果一个人没有达到这种水平，他就会感到抑郁，最好还是再去卖东西。

我们搬到中目黑时，田中知之先生刚好在东京。他到店里来的时候，只要说一句“要不要办个活动啊”，我就会觉得：“嗯，好啊，那就来办吧！”而且让他加入这个行列。刚开始我们只准备罐装啤酒之类的东西，然而随着举办次数越来越多，回响也越来越热烈，连Café Dimanche的屈内先生也前来为我们煮咖啡。就正面的意义来说，我们对社会文化有所改进了，而且当时也没有地方可以让人一边煮咖啡，一边进行活动，因此连我自己都兴趣盎然：“啊，原来咖啡是这样煮的啊？”看着屈内先生快乐地煮咖啡的身影，我就觉得这真的好棒。事实上，那个时候我是不喝咖啡的（笑），可是周遭的人却一直怂恿我开咖啡馆。就现实面来看，想靠一杯咖啡维持生计是不可能的：咖啡一杯单价五百日元，卖咖啡是没办法过日子的。当时我强烈地这么认为。那么，要怎么做才好呢？我毕竟是爱好美食的人哪，如果做的生意不跟饮食有关的话，大概就会失败吧——即便是在活动进行的当时，我也一直在思考这件事。

M君是个非常乖巧的孩子，他住在家具店的三楼，时不时会亲手做料理请我吃，甚至还将餐盘弄成漂亮的意大利风格。那个时候他才二十三岁，但是我就是觉得：“嗯，如果是交给这个孩子来做的话，绝对不成问题！”东西不是刚做好的，有点冷掉了，尽管不是最出色的，却真的很好吃！那心情是非常欣喜愉悦的，我心想，搞不好可以跟这个孩子共事。虽然我不晓得那个时候自己的舌头对美食的鉴赏力如何，不过我心想，如果我跟M君共事的话，往后应该能够从他身上吸收到各种不同的事物吧。

后来，organic所推出的餐点真的很棒，不仅讲究食材，在料理上更是下了不少功夫。一开始成本非常的高，加上因为不知道要上哪儿采买材料，所以失败过无数次。不过，“要做，就一定要做最好的东西”，我的想法并没有因此而瓦解。

我爷爷出生于北海道石狩，那个地方非常寒冷，他在那里有一艘渔船，好像是专门捕捞鲑鱼及鲱鱼用的。由于我出生的时候爷爷已经过世了，实际上我从来没有见过他。而我的奶奶则经营一家将爷爷所捕获的鱼货做成料理的高级日本料理店——料亭あいはら，事实上它还是最早推出石狩锅的料理店。我奶奶是个个性刚毅的人，对于口味好像也很挑剔。石狩本身是乡下地方，加上奶奶所开的店距离主干道有蛮长的一段路，一般人根本不会去那里。不过，听说奶奶的料理真的非常美味，所以北海道中心地区的国会议员或其他各行各业的客人都曾经专程前来这里用餐。

 
The things that are holy and sacred in this life are neither stored away on mountaintops nor locked away in arcane secrets or the saints. I doubt that any church has a monopoly on them either. What holiness there is in this world resides in the ordinary bonds between us and in whatever bonds we manage to create between ourselves and the divine.

The element of fire represents passion, veracity, authenticity, and vitality. If the chalice is the supporting structure of Unitarian Universalism, then we are the flame. We are the flame, fanned strong by our passion for freedom, our yearning for truth-telling, our daring to be authentic with one another, and the vitality we sustain in our meeting together. In all of this there is love.

Read the story "The Wandering Teacher" aloud. Provide photocopies of the story to people who prefer to read along. After sharing the story, invite participants to take a moment to quietly center themselves, to let go of any tension or emotions that are not needed for the next hour, and to breathe deeply. You may ring a bell at the beginning and end of this silent time, or simply invite people into the silence and then gently bring them out. After the silence, invite participants to discuss their responses to the story. Keep the discussion brief and focused, allowing time for your own concluding remarks. Ask: What are some of the things that make you feel most alive? Is doing those things a spiritual practice? How so, or why not? What makes a practice "spiritual" and not just "emotional" or "mental"? What does "spiritual" mean to you?

Invite the group to divide into groups of three and spend six minutes taking turns answering the question, "What brings you here?" Point out that this allows two minutes per person. Explain that it can be a powerful spiritual practice to fully and deeply listen to someone else—not to fell our heads with what we're planning to say when it's our turn or with judgments and responses to what we're hearing, but to simply listen to another person. After six minutes, bring everyone back into one group. Ask for volunteers to respond to the following questions. Record responses on newsprint. Did you find that the individuals in your group had very different motivations for participation, or similar ones? What are some motivations that your small group had in common? What other motivations--perhaps less common--have brought you here? Explain to the group that these sheets will be posted again during the last workshop so that they can assess whether they've gotten what they came for and whether their reasons for participation have changed over time.

Emphasize that there is no one right way to journal. Entries can take the form of lists; disjointed thoughts doodled on the page; traditional narrative; a letter to God, a revered ancestor, a valued teacher, or a dear friend; ruminations on questions raised by the workshops; a record of dreams; or virtually anything else.  Encourage participants not to let assumptions about journaling keep them from the practice of journaling. Instead, encourage them to use the journal in whatever way keeps them using it, and to call that "journaling."  Note that these journals are for the participants' own private use--no one will be compelled to share anything they've entered. At the same time, everyone is strongly encouraged to make regular entries, at least for the duration of this course.  If time permits, invite participants to make their first entry now. If they would like, they can journal about what brought them here and what they hope to receive.

接受爱和给予爱的语言

在我们离开马克和玛丽之前，我要做三个观察报告。第一，他们很清楚地说明婚前为彼此所做的事，但这并不表示婚后也必须要做。婚前我们被恋爱中那种神魂颠倒的力量引导着，婚后我们又恢复到“堕入情网”前的我们。我们的行动乃受父母的模式、自己的个性、我们对爱的认知、我们的情绪、需要和愿望所影响。关于我们的行为，只有一件事是确定的：它不会和我们陷在恋爱中时所表现的一样。　这个现象把我引向马克和玛丽的例子所说明的第二个事实。爱是一种选择，不能被强迫。马克和玛丽原本批评彼此的行为，结果一无所成。一旦他们决定请求而不是要求对方的时候，他们的婚姻就开始有了转机。批评和要求有导致分佳节又重阳裂的倾向。批评久了你也许会得到你配偶的默许，他也许会做你所要他做的，可是那也不会是一种爱的表示。你可以通过发出请求给一个爱的指令：“我希望你能去洗车，替孩子换尿布、剪草。”可是你无法创造愿意去爱的心。我们每个人每天必须决定我们要爱，或者不爱我们的配偶。如果我们选择去爱，那么按照我们配偶请求的方式去爱，将会使我们的爱最有效地表达出来。　第三个事实，只有成熟的爱人才能够听得见。我的配偶对我行为的批评，为她的主要爱语提供了最清楚的线索。人们倾向于在自己最深的情感需要上，强烈批评自己的配偶；然而这批评只是一种祈求爱的无效方式罢了。如果我们了解那种情形，也许可以帮助我们以一种较具建设性的方式，来处理他们的批评。在丈夫批评妻子以后，妻子可以对丈夫说：“听起来那对你非常重要，你能解释一下，它为什么那么重要吗？”批评通常需要澄清。加入这样的对话，最后可能将批评转变为一个请求，而不是要求。玛丽不住地责怪马克打猎，并不表示她厌恶打猎这种户外活动。她怪罪打猎阻碍了马克洗车、用吸尘器吸地和剪草。当他学会了借着说她的爱之语，来满足她对爱的需要以后，她就会自动地支持他打猎。

哪样事情让你的配偶唠叨不休的？为什么不决定把这唠叨当做一个标示？由于你的配偶认为这是对他或她真正重要的事，如果你选择把做这件事 ** 的表示，那它就比千朵玫瑰更有价值。　如果你对配偶服务行动的请求，常常是唠叨或令人难堪的字句，不妨试着用缓和的字句把它写出来，然后跟你的配偶分享这个改写过的请求。例如：“我们的草地看上去总是那么漂亮，我真的很感激你。我想提前谢谢你在这个星期玛丽和鲍勃来吃晚饭以前，把草地修剪好了。”你的丈夫可能会说：“剪草机在哪儿？我等不及了！”试试看。

含蓄的爱之抚摸，需要的时间较少，可是得多花心思；尤其是如果你主要的爱的语言，并非身体的抚摸，你也不是从一个“抚摸的”家庭里长大。当你们在看喜欢的电视节目时，坐在沙发上彼此相靠紧些，并不需要额外的时间，但效果却如大声在传达你的爱。当你穿过房间时配偶正坐在那儿，抚摸他，只需要一分钟。你们出门时要彼此抚摸；回家的时候，也是一样。那可以只是短短的一吻或拥抱，但却从你的抚摸表达了深情。　一旦你发现配偶主要的爱语是身体的接触以后，就只有你的想象力可以限制你表达爱的方式了。而发现抚摸的新方式和新地方，总可以成为令人兴奋的挑战。如果过去你不是一个“桌面下的抚摸者”，你可能会发现，那样将会为你们外出的晚餐添上火花。如果你不习惯在公众场合牵手，你也许会发现，漫步经过停车场时，你可以填满你配偶情感的爱箱。如果你们通常不是一坐进车子里就亲吻的话，你也许会发现，那会使你的旅游乐趣无穷。在你的配偶外出购物前拥抱她，不仅可以表示爱，也会使她早些回家。在新的地方尝试新的身体接触，并且让你的配偶告诉你他的反应，他是否觉得那是愉快的。记住，他说的才算数，你在学习说的是他的语言。

“是精心的时刻，查普曼博士。当他整天忙工作和电脑的那段时间，我所祈求的就是这个。”“你怎么知道，身体的接触是皮特的爱语？”“当然是花了一段时间，”帕茜说，“一点一点在辅导中才显示了出来。起初，我认为皮特甚至自己也不明白。”“她是对的，”皮特说，“我对自我价值那么缺乏自信，久久不愿意认同和承认：因为她不抚摸我，使我退缩。虽然在我内心祈求她伸出手来抚摸我，但是我从来没有告诉过她。在我们约会的关系中，拥抱、亲吻和牵手，总是我采取主动，但是她总是有反应，使我觉得她爱我。但是婚后，有时我伸手抚摸她，她都没有反应。也许由于她的新工作责任太重了，她太累了。我不知道，可是我觉得那是我的问题，我觉得她认为我没有吸引力。然后我决定不再采取主动了，因为我不要被拒绝。我等着看要多久她才会主动开始亲吻、爱抚或是做佳节又重阳爱。有一次我等了六个星期，她才碰我的身体。我发觉自己实在难以忍受，我的退缩是要远离跟她在一起时所感受的痛苦。我觉得她拒绝我，不要我，不爱我。”　然后，帕茜说：“我没想到他有那样的感觉。我知道他不接近我，我们不像以前一样亲吻和拥抱；但我只是假定，因我们结婚了，那对他不是那么重要了。我知道他在工作上有压力，但我没想到他要我采取主动。”

我虽然一直觉得“设计师品牌”有些过于依赖设计师个性，但毕竟在强调个性，我相信以后无论多么优秀的商品，如果缺了个性也是不能畅销的，大量生产的商品往往会因缺乏个性而被淘汰，有着完全相同的面貌，剔除了全部性格特征的商品，反而不如即便在某处存在不足但却小有个性的商品来得讨人喜欢。　今后的消费者面对的将是众多个性鲜明的商品和在其中随心挑选的乐趣。以前的商品就像是经典美女，各方面都完美才是好的，而如今早已不拘泥于此，在这各人喜好千差万别的年代，今后的商品将不得不朝着“个性的表现”这个基本方向发展了吧。

我感到，无论是设计，还是消费态度，在二十一世纪都会有很大的转变。那种认为“永远光滑闪亮的物品才是新的”的美感意识，连同“稍微有细小划痕就退货或丢弃”的消费观念，在二十一世纪都将面临巨大的转变。　非必要的改版换代，每季必发的时尚新品，以及在本质上缺乏创新的新商品开发等，总让我觉得其中的思想已落后于今天的时代。与快速消费的崭新商品相比，如今的人们已渐渐发觉，品质好寿命长的商品更具有美感。对于适合自己并陪伴自己度过了一段时间的物品，人们总是会赋予更多的偏爱并从中感到精神层面的满足。

色彩上，除了玫瑰红之外几乎全部是日语的称呼。群青、白绿等都是日本画使用的传统色彩，像cerulean blue、carmine、light red、deep yellow等颜料则是按照一钱多少日元来购买。　学校的同学多数都是著名陶艺世家、油漆工或者友禅绸图案世家的子弟，大家都是背负着继承家族事业的重任来学习的。　如果碰到课上出现蜡染之类的题目，我们就会小心翼翼地把作品拿到“蒸室”，生怕破坏了蜡的造型。京都的染织业全部是分工协作的，当时在染色、熏蒸、缝纫等工序上，学生们都可以向外订货。我的朋友中就有染色店家的儿子，有一次，他把作品全部染成了红色，让我大吃了一惊。当时就算是在西阵，有织布机的家庭也是非常少的。可是当地的染织却还细分成图案绘制、染线、纹纸、衣料和腰带等来分别制造。总的来说，京都的传统产业大多都是在精细的分工下组合而成的，如果不是这样，那些富于变化的工艺也不会传承至今吧。

在这个清晨，请赋予呼吸一点色彩。当你给身体一个放松的指令并体会到这样做的感觉时，也请留意你的呼吸，看它带着你所赋予的色彩滋润你的全身。也许，在这个清晨，你还可以给呼吸再加上一个小铃铛。这样，当气息在周身运行时，即使看不见它，但你至少可以听得到它的声音——一个小小的铃铛，一路随着你呼吸的色彩叮当作响。也许，在这个清晨，还会有一些画面出现。你可以坐在小船或小飞机里畅游自己的身体，一路听着铃声的欢唱，看着色彩的流动。你能做到。　现在，深深地进入你的内在，并给自己一个欣赏的讯号，你所欣赏的是自己的生命力。这生命力是纯洁无暇的，它映射出你神性的光辉，也体现着你美好的人性。

我不知道现在你是否能够想象在心里拥抱自己，拥抱你内心那珍贵的灵魂。当你的灵魂需要你帮助时，请允许自己觉察到这一点。“请不要将我绷得这么紧。请不要再让我超负荷工作。请不要要求我与你一起去做那些具有破坏性的事，因为我不想那样做。请对我敞开心扉，我在这里等着你。”而且很美妙的是，整个对话不需要涉及任何其他人。　有时我们表现得仿佛内在并没有这样的对话，仿佛它是我们和其他人之间的事情。我们把这称之为投射。这是我们大多数人在孩提时代不得不去学着做的一件事，因为如果我们只有自己，就会孤立无援，而如果我们可以把它投射到其他人身上，我们就可以感觉到一点力量。但这种做法事实上并不恰当。

生命乃是上天所赐，并且正因为如此才有了我们称之为“身体”的这座奇妙殿堂的存在。生命力创造了生命，而呼吸则是我们存活的表现。我们也是自己的创造者之一。起初，我们被赋予了生命；接下来，随着对自己的养育，我们就共同创造了所发生的一切。这意味着我们拥有弥足珍贵的机会来为自己负责，也就是说我们可以引导自己。既然使用自己的权利全都掌握在自己手中，我们就不必惧怕来自外界的停滞，因为是我们在掌管自己。我们掌握着身体的放松，掌握着所有的思绪，也掌管着我们所体验到并据之采取行动的各种情感。所有这一切都存在于我们的内里。

那么，此时此刻，你能否再给自己一个爱与珍惜的讯息呢？你是自己的主宰者，一天天地学会倾听自己，这样你才能以一种展现自己人性的方式在这个世界上生活。到此刻你一定也已经意识到：其实人性与神性是携手同行的。或许此时我们还可以在价值和行为之间作一个区别。我们能在多大程度上接纳自己的价值，就能在多大程度上以一种友好的方式去对待自己的行为，并且在需要的时候改变它。我们不是要去抨击自己的行为，而是要去支持自身的价值。只有这样做，我们才能获得引导和改变自身行为的机会与动力。

现在，去到你的内心深处，给自己一个欣赏的讯息。或许随着一个又一个清晨的流逝，你越来越能够意识到：伴随着对自己的欣赏和珍惜，你的人际关系和你想做的事情都变得容易了。在这个世界上，有许多事情都需要我们气定神闲的睿智，以及基于对自己和这个世界的欣赏而来的洞见——这使得我们能够做出有效的决定，改变自己内部和外部世界的不足之处。我们需要强有力、敏锐而气定神闲的人。

我相信自己是一个独一无二的人，与其他人有相似也有不同。没有一个人完全像我。所有那些我给予他人的礼貌、爱和能量也都给予自己。因为我是一个独一无二的人，值得欣赏和深深地自我尊重。

或许我们还可以加上这样一句：“我爱自己并且珍惜自己，是因为我是生命力的体现。我的本质是纯净的，我所受的教育也许不够完善甚至有谬误之处，但我的本质，我的生命力，是纯洁的。我永远无需为我存在的基础担忧。我的根基是纯粹的，并且与这世上每一个人的根基相同。

“请允许你与自己的所有部分亲密地连结。你有选择的自由，并能自由而有创意地使用这些选择。不论过去发生了什么，我们已尽力而为，因为它代表了我们所知的一切。它代表了我们意识到的最好的东西。当我们前行并且学到更多，更有觉察，我们也会与自己有更好的连结。而当我们与自己连结，我们才能与他人连结。”

我不知道现在你是否能够想象在心里拥抱自己，拥抱你内心那珍贵的灵魂。当你的灵魂需要你帮助时，请允许自己觉察到这一点。“请不要将我绷得这么紧。请不要再让我超负荷工作。请不要要求我与你一起去做那些具有破坏性的事，因为我不想那样做。请对我敞开心扉，我在这里等着你。”而且很美妙的是，整个对话不需要涉及任何其他人。　有时我们表现得仿佛内在并没有这样的对话，仿佛它是我们和其他人之间的事情。我们把这称之为投射。这是我们大多数人在孩提时代不得不去学着做的一件事，因为如果我们只有自己，就会孤立无援，而如果我们可以把它投射到其他人身上，我们就可以感觉到一点力量。但这种做法事实上并不恰当。

现在，当你更深地进入自己的内在、给自己欣赏的讯息的同时，有没有看到自己被光环笼罩着？光环会出现是因为所有的电路都被接通了，这样的光辉带着色彩与温暖并且能够帮助其他人也见到光明。现在想象被光环环绕的你是温暖、明亮、多姿多彩，并且你的内在是和谐的。身体的各种节奏在一致地运作。你是一个引人入胜的奇妙景观。你能看到这一点吗？你能看到自己的面部肌肉是多么放松，身体是何等健康吗？下一次照镜子的时候，想象你的内在正以一种好的方式在流动。而你显现于外美好温暖的光彩正反映出你内在的安宁与和谐。

使用你的资源：回到你原来的位置，吸取失败的教训。向前走，是一段未知的旅程。当你走向未知时，若能倚靠自己的资源，你就会稳步向前。

爱你内在的精神：爱你美好的本质，它居住在我们称之为身体的圣殿中。我们是生命力的体现，内在的精神是我们收到的美妙礼物。

还要记得：作为这个宇宙中存在的生命，我们能与来自地心的能量连接，它带给我们脚踏实地的理智；同时我们也能与来自上天的能量相通，它带给我们敏锐的直觉。这些都是我们随时可用的能量。实际上，我们都是它们的一部分。我们的任务就是要去了解和接触他们。当我们这样做的时候，就创造出第三种能量，它使我们能够与外界做好准备的人相会。不是与那些我们想象中做好准备的人，而只是那些实际上做好准备的人。

轻轻地闭上眼睛，与你的呼吸接触，请放松自己。也许，当你意识到身体放松时就是在为自己创造更大的力量，你将能够更完全地放松自己。给自己一个欣赏的讯息，认识到你欣赏的是生命的本质。当你这样欣赏自己时，也就给了自己支持和力量，去改变身上那些你想要改变的部分。

草叶。流萤翩翩舞，起落草叶间。

清泷、波、青松叶。黛色松叶落，随波散清泷。

汐越、鹤胫、海。波澜湿鹤胫，凉生海水中。

送、送、木曾、秋。君送我兮我送君，往来木曾秋气深。

菊香、奈良、古佛达。重九奈良风光好，古佛长伴菊花香。

金屏、松、冬笼。金屏风上绘松古，冬日守舍寂寥中。

子规一二、桥、夜明。桥畔天欲曙，一二子规啼。

声、猿、齿白、峰、月。一轮月出高峰上，啼猿齿白鸣声哀。

冲、时雨、真帆片帆。海上时雨疾，征帆相背开。

几人、时雨、濑田、桥。几人避时雨，疾行濑田桥。

虫、音、中、咳、出。咳嗽梦惊觉，人在虫声中。

友、舟、夜寒。晚泊舟相系，无眠觉夜寒。

野、山、雪、何。一望无他物，山野尽雪封。

管弦、落花、幕、内。幕中落花乱，弦管发清音。

春风、带、寝颜。衣带自弛缓，人卧春风中。

夜寒、舟、底、砂、音。舟底漱砂水，声凉逼夜寒。

栏杆、菊、影法师。扶疏上栏杆，黄花影动摇。

市中、夏、月。夏夜现明月，市中物生香。

朝露、郁金香、秋风。秋来遂觉朝露重，凉风拂过郁金田。

在特定时间内创造特定事物，是创造金钱事物中更具挑战性的一面。我们不断得到提醒：一切都会在适当的时候到来。我们发现，当我们清楚自己想要的是什么，然后顺其自然，泰然处之，结果通常会比我们所要求的更好。如果情形并没有如我们所愿，过后我们也会认识到，在当时就拥有它们对我们而言并不是最有益的。

当你专注于这些新观念时，你会发现你的大脑还是在坚持自己许多原有的信念，甚至抗拒这些新观念。如果你发现自己拒绝回答某一个问题，那么在你的潜意识中可能对这个问题积聚有负面能量，如果你能够面对它，接纳它，你就可以获益匪浅，进一步培养了自己创造丰裕生活的潜力。这些问题的答案没有对或错，它们只是让你体验到，有新的方法可以来创造你的现实。把答案写下来，或者只是在心中作答，把答案写下来会有助于你把头脑中的想法带入物质世界，这是彰显的最初几个步骤之一。

丰裕不仅仅是指拥有数量众多的财产；它同样意味着拥有会帮助你实现自我的一切。金钱可以是你丰裕的一部分；金钱能在你的生活中创造出更多的价值。当你更熟练地掌握彰显的技巧，你就会有意识地选择你所想要创造的事物，然后吸引它前来。当你需要时，事物和情境就会同时进入你的生活。你可以学习成为金钱的主人，而不是成为它的奴隶。当你精通彰显之道，在你不再需要它们时，你也会让情境和事物轻易而悄然地离开你的生活，为接下来将服务于你的事物腾出空间，会有金钱、人和事在你的生活中自然流动，这些都会服务于你的更高的目的，并在最佳时机出现。

与任何你所能做的单一行动相比，找到并开创你的人生事业将给你带来更多的丰裕。你的人生事业就是做你喜爱的事，并在某些方面对人类作出特别的贡献。金钱是你做自己喜爱做的事时得到的一项副产品，它会毫不费力地流进你的生活，你甚至无需多想。　你们许多人都关闭了自己最伟大的创造力、喜悦和活力之路，认为自己无法由此赚到足够的钱。我们想要帮助你相信，你可以做你喜爱的事，并拥有足够的金钱；我们想要让你认识到，你不必做无益于自己的工作。我们会帮助你审视如何从你目前的处境转向你想去的地方。我们将在书中告诉你，如何开拓新的视野，并吸引你的爱做的值得做的事儿前来。我们会教给你许多用于开启你更高道路的能量技巧。

We wonder about truth, about all the whats and whys and whithers of life. Wondering is very important, but it should bear the fruits of faith and thought, and it should turn our faces to whatever is coming down the winds of time and circumstance. We should be finding ourselves on the highway to the realization of great human goals, but here is no clear light on the highway except as an individual may see it for himself.

Beginning with the Transcendentalists, Unitarians began to find truth in religions other than Christianity. Emerson, for example, studied the Bhagavad-Gita, a Hindu scripture. In 1893, Jenkin Lloyd Jones, a prominent Midwestern Unitarian leader, brought the Parliament of World Religions to Chicago, hosting participants from a breadth of religious backgrounds to share their thinking. By that time, Universalists, too, had begun broadening the concept of Universalism beyond the idea of universal salvation to embrace what is universal in human experience.

As people arrive, introduce yourself and invite them to make or find their name tag. If anyone new attends, introduce yourself and invite them to write their contact information on the signup sheet. Point out rest rooms and refreshments and direct people to the child care space if you are providing child care.

Model the process for participants, encouraging brevity. Continue around the circle. Pauses for thinking are fine. Participants may pass. If participants begin providing more information, remind them to focus their answer on the question.

What did you learn about your own social justice work and that of your congregation? Review with your co-facilitator(s) how each activity went. What worked well? What might you do differently another time? Review the Parking Lot questions. Did you answer the ones you intended to in this workshop? If not, when will you answer them?

Again, we’re very grateful for your participation. It helps to provide potential new members with a deeper and more developed understanding of our congregation. And you may even find folks who want to work with you! Sincerely, [Facilitators of the Workshop]

Hatred of liberal religion and gay and lesbian people motivated the shooting. During the aftermath members and friends of the congregation experienced not only private grief, pain, and mourning but also national attention which called for a response to the media. Unitarian Universalist Association leaders saw a need to find a way for Unitarian Universalists to take action not only when tragedy strikes our own congregations, but also when our values call for a response to events and challenges in the broader community and world. The UUA adopted the phrase “Standing on the Side of Love,” which was already associated with activism related to equal marriage, as an umbrella slogan to name all the ways in which Unitarian Universalists support justice for all people, including responding to hate crimes, advocating for immigrants and their families, and supporting full equality for bisexual, gay, lesbian, and transgender people. The Standing on the Side of Love public advocacy campaign, sponsored by the UUA, seeks to harness love’s power to stop oppression.

The idea of congregational self-governance developed on this continent because the Puritans who arrived from Europe wanted to have responsibility for their own churches, not to have bishops dictate their practices. The church structures the colonists knew best were hierarchical; they were familiar with the Episcopal structure, where bishops and archbishops have the final word, and with the Presbyterian structure, a form of representative democracy where a body of elected representatives holds authority over the churches. They rejected hierarchical forms and adopted a different structure, the congregational system of governance, which requires each church or congregation to be independently governed and to make its own decisions in such major areas as: Defining membership requirements; Electing leadership, including calling and dismissing ministers; Purchase or sale of property.

Introduce the panel with words such as: Membership in a congregation can have a tremendous effect on people’s lives. Rather than simply say that, we have invited guests to share how this has been true in their lives. I will ask each of the guests to introduce themselves and tell their story. After all have spoken, you can ask any questions you might have. After the introductions, monitor the time so each panelist has an equal amount. If necessary, prompt panelists to wrap up. Presentations should be complete in about 20 minutes. Then, invite participants to ask questions. At the end of the time, thank the panelists.

Silence enveloped the group for a moment. “It’s hard to have anything to say after that,” said Ann. She smiled shyly. “My name’s Ann, bat I already said that. I don’t have a story anywhere near as dramatic as Bill’s, but my connection runs deep, too. I came to the church just after my divorce. My children were grown and gone, and I was lonely. There was a lot I didn’t know about myself, though. I started going to the women’s group. Listening to their stories, I realized I wasn’t alone with my issues. And whenever I needed to talk, they listened to me, too. Since then, I’ve branched out. I even started singing in the choir.” She laughed. “I hadn’t sung since I was in high school, and it was great! I agreed to co-lead this group because it’s time to take a risk and try leadership. I hope I’ll do OK for you.”

Voting at congregational meetings. Responsible participation includes imagining the needs of the entire congregation, rather than focusing only on one’s own needs or desires, Consider how issues affect all members of the congregation, as well as potential members and others in the world outside the congregation.

Invite participants to introduce themselves and present a brief description of their own work with social justice using words such as: In this workshop, we are talking about social justice. You may or may not think of yourself as an activist, but we have all done something to make a difference in the world. Making the world a better place is fundamental for Unitarian Universalists, because our focus is on this world, rather than the next. Our introductory question for this workshop is: “Tell us about a time you made a difference in the world. This may be an act you did independently or with a group; it could be any way—large or small—that helped to bring into being your vision of a better world.”

We’re going to introduce ourselves by sharing something about our own experiences or beliefs. As the basket comes to you, tell us your name. In the basket are sentence starters. Draw out a sentence and complete it aloud. There are no right or wrong answers, only your answer. If you pick one that you can’t or don’t want to answer, feel free to try a different one. Pauses for thinking are fine. After completing your response, pass the basket on.

Complete the discussion by underlining the theological diversity within Unitarian Universalism using these or similar words: Unitarian Universalists need not agree on the specifics of our theologies. We may believe differently about God, about what happens after we die, about the rule of Jesus, Budha, and others prophets. We are united in our acceptance of one another, our conviction that our lives on this earth matter, and our belief that truth is revealed in many different ways.

A question often asked of Unitarian Universalist is: “If you don’t all believe in the same God, what are you worshiping?” The word “worship,” though, comes from “worth-ship.” In our congregations, worship is not about bowing down to a deity, but instead, considering what is of worth. Worship, then, is our opportunity to contemplate what is most worthy in our lives, to discover anew what we value most deeply, to recognize how to align our true values with our actions—indeed, to find what is sacred to us in our lives and to consider how we wish to relate to what we find sacred.

We’re going to demonstrate to ourselves the breadth found in Unitarian Universalism by seeing how this group of people who have been drawn to a UU congregation see their own beliefs. I’m going to ask a series of questions and ask people to move to different parts of the room in response. Any time you want to pass or are undecided, you can stay in the middle of the room. The practice question is, “What’s your favorite kind of ice cream?” Point out one corner for chocolate, one corner for vanilla, one corner for other, and one corner for “I don’t like ice cream.” After each question, invite people to talk for a moment or two with people near them about why they answered the way they did. Then, invite one person from each cluster to say something about their choice to the entire group. Keep the answers moving quickly. Repeat this process for each of the following questions: “Do you believe in God?” Point out one side of the room for “yes,”and the opposite side for “no.”

Such awakenings may happen only once in a lifetime, or many times. But when they do, what you took for granted before is presented as a gift: difficult, yet precious and good. Not that you know what to do with your gift, or even what it really means, only how much it matters. Awakening to the call stirring deep within you, the call of life itself—the call of God—you begin your pilgrimage.

We shall never see the light directly, only as refracted through the windows of cathedral. Prompting humility, life’s mystery lies hidden. The light is veiled. Yet, being halfway in size between the creation itself and our body’s smallest constituent part, that we can encompass with our minds the universe that encompasses us is a cause for great wonder. Awakened by the light, we stand in the cathedral, trembling with awe.

Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life.

What are your practices around collection of the offering? Twentieth-century Unitarian theologian James Luther Adams called the offering the one sacrament of the free church. Each congregation supports itself, so the offering symbolizes the ownership of the congregation by its members. Giving allows us to support our values.

Do services vary during the summer? How? What are the rites of passage observed by your congregation? You may want to note: Memorial services, celebrating the lives of the departed. Dedications, welcoming new life in our midst. Weddings, recognizing the commitment of couples to one another without regard for sexual orientation. Coming of age (at which age?) which recognizes a youth’s assumption of responsibility for their own spiritual, moral, and religious journey and growth. Bridging, which marks the passage from youth to adulthood.

Direction from God? Unitarian Universalists do not categorically deny the experience of receiving guidance from a divine or holy source as an individual understands it. Our first Source references “direct experience of that transcending mystery and wonder” which could be calld God or could be Nature, Ultimate Reality, or other concepts that are meaningful to UUs. UUs do believe that all knowledge, from whatever source, requires testing, and that testing is best done in community.

Afterlife? While there are a variety of views of the afterlife, most Unitarian Universalists consider this life the important one. Some believe in an ultimate unification with God, or the universe. Many Unitarian Universalists believe that the only afterlife is the legacy people leave on earth. Consistent with the idea of universal salvation, hell is rarely discussed except as a metaphor, as in “hell on earth.”

Sin? Unitarian Universalists shy away from talk of sin, but some agree with the Jewish tradition that defines it as “missing the mark”—falling short of our values. That is, we acknowledge that people have shortcomings and make mistakes but have an optimistic view of human nature. Good and evil are usually considered human constructs that result from human actions.

Salvation? Salvation receives little attention, but when it does, it is often construed as wholeness and health in this life, rather than a state attained after death.  Revelation? Some traditions are persuaded that God’s revelation was given at a particular time and place. In contrast, Unitarian Universalists perceive that truth comes not only from many places, but that we are continually discovering truth. The truth I learn tomorrow may contradict or enhance what I have learned today. The traditional way of saying this is, “Revelation is not sealed.”

With a third color of marker, add periods of time associated with the trends outlined in the story “Themes in North American Unitarian Universalist History.” In addition to the dates included in the story, these may help you craft a timeline: Unitarian controversy (when Unitarian and Congregationalist churches were splitting)—first quarter of the 19^th century. Universalism brought to the U.S. in late 18^th century. Transcendentalism — mid-19^th century. Darwin’s Origin of the Species published — 1859. Free Religious Association founded — 1867. Humanist Manifesto — 1933. With a fourth color, add dates associated with your own congregation. Ask participants what they notice about timelines, particularly any connections among events in different colors. Discuss the observations.

Read the story aloud, and ask the questions as they come up to encourage interaction and deeper thinking about the concepts. Or, if you are familiar enough with the ideas, tell the story in your own words, being sure to emphasize the four themes: freedom of thought, or noncreedalism; on-going revelation; the power of Nature; and building the Beloved Community.

Later challenges arose in both Unitarianism and Universalism about whether it was necessary to be Christian, or even to believe in God. Many Unitarians, especially Westerners, joined the Free Religious Association, insisting on absolute freedom of conscience, a notion which, despite arguments, prevailed. Universalists, though a bit more conventional, consistently added a conscience clause to their statements of faith. By the 20^th century, they, too, as a group, had set aside many conventions of Christianity. In the 20^th century, humanism became an important theological force in Unitarianism.