识人
1. 当一个人远远走来，腰板笔直、步伐稳健，那么这个人通常不会差。因为走路的姿势需要长时间培养，这表明他过去一直处于良好习惯的环境中，可能是家庭、学校，或者是他自己创造的环境。这种环境的影响深远，犹如水滴穿石。
2. 等他走近，可以观察他的身材。如果他有锻炼的痕迹，说明他生活不错。相比好身材，任何奢侈品都算不上什么。好身材不仅代表他有钱，更关键的是他有工作之外的时间和精力，这远非仅有钱那么简单。
3. 接着看他的脸，留意他的举止和表情。长相主要靠天生，但举止是后天学习的，即“相由心生”。他眼神明亮、面带微笑，即使微笑，也看不出任何情绪，表现从容淡定，此人必定不简单。只有经历过大事，才能从容不迫；只有志向高远，才不会急功近利。他眼中的光芒，是好奇心在寻找，看你能否说出有趣的观点。
4. 开始交谈时，注意他的语气和语调。如果他唯唯诺诺或趾高气扬，说明他见识少，经历的场面也少，没有找准自己的位置。这种人在谈话中会摇摆不定，时而傲慢时而卑微，此类人“不足与谋”。若一个人不卑不亢，等你先发表观点，他只是耐心倾听，那么这个人必定是高手。他在试探，让你先提出话题，然后再应对。他不急于发表观点，是因为心中有底，无论你提出什么观点，他都能应对，处于不败之地，然后再找机会提出自己的观点。就如下棋，当你积累了成千上万的棋谱，对各种情况了如指掌时，先手后手就不再重要。
5. 在讨论过程中，如果他不时询问“能不能解释一下 XXX？”或“你说的 XXX 具体是什么？”那么这个人肯定受过良好的逻辑训练，思维缜密。你需要注意自己的表述和措辞，因为任何漏洞都会被他发现。若被他抓住漏洞，你最好承认自己的不严谨或失误，否则与他的对话很快就会结束。因为他认为你与他不在一个层次上，继续交谈只是浪费时间。这种人就是大家眼中的聪明人，他们成功的几率很高。
第３层围栏是冰墙，阻断人类接触外星亲人。
不让人类接触祖先拥有的星际科技和宇宙法则
第３层围栏的狩猎术－IceWall：
X－黑暗力量控制的几十个国家禁止人类越过冰墙
人类的应对方法：
举办越过南极冰墙的走线活动，激励勇敢的探险者。
激发人类对南极冰墙的好奇心。
日本、瑞士、摩洛哥，比我国平均寿命高八年左右。尤其是我们的邻居日本，更是连续三十多年独居榜首，令世界都为之惊叹。我想大家都很好奇这三个国家长寿的秘诀是什么吧？其实答案就是——饮用水好！
日本从很久以前就非常注重饮食安全和卫生问题，饮用水更是重中之重，针对水污染把控极为严格。在日本大街上随便拧开一个水龙头，就可以直接饮用，水源、净水技术、储存和运输等各个环节具有高标准要求及执行细节。
尤其是日本有专门的《水道法》，其中51项水质基准规定、27项水质管理目标和30—40项水质检测规定，实际检测项目在200项以上，检测频率从每天到每年不等，检测结果还要定期在网站上公布，保障了饮用水卫生标准的透明度。
还有一个重要原因是，日本虽然是一个小岛国，但注重环境保护，优质水源地随处可见，保障了居民的饮水健康。因此虽然日本整体水资源匮乏，但由于对水源保护措施到位，使有限的水资源可以充分利用。
而瑞士对水源保护同样十分到位，与日本相同，瑞士的水龙头也可以直饮，水质安全具有可靠保障。更令人惊叹的是，在上个世纪六十年代左右，瑞士水污染问题极其严重，甚至到了鱼虾绝迹的程度。因此在过去几十年里，瑞士投资数十亿瑞郎，建设了一项积极有效、遍及全国的污水净化工程。将污水净化网遍布城市与村庄，数百个污水净化装置把下水道废水中的有害物质滤出。
如今瑞士全国各地的湖泊、河流都治理的十分干净，甚至达到了饮用水的卫生标准，这充分保证了居民的健康长寿。甚至还有瑞士专家宣称，要在2050年时将平均寿命提高到95岁，做好活150岁的准备。
摩洛哥相较于前两个国家而言，在饮用水问题上有一个致命伤，那就是水资源比较匮乏。因此为了保证日常饮水，居民很多都是饮用天然水。我们都知道，天然水的营养价值要远高于纯净水或者矿物质水，这也是保证其居民健康长寿的重要原因之一。
其实除了这三个国家外，最气人的当属德国。德国近几年平均寿命也在稳定提高，已经达到81岁的高度，比我国高5岁左右。然而要知道，130多年前德国人平均寿命男性为35岁，女性38岁，而同时期的清朝人均寿命为男性45岁，女性50岁。
德国针对饮用水问题也是非常讲究，他们日常只喝天然水，超市中的饮用水几乎全是天然水。人体需要的矿物质和微量元素有5%-20%必须由饮水补充，食物补充不能代替水；德国专家称，长期饮用软水可能会影响细胞机能。
我们参照上述四个长寿国家不难发现，饮用水健康对人类寿命至关重要。
第十四章 精神性别
Students of psychology who have followed the modern trend of thought along the lines of mental phenomena are struck by the persistence of the dual-mind idea which has manifested itself so strongly during the past ten or fifteen years, and which has given rise to a number of plausible theories regarding the nature and constitution of these "two minds."
心理学领域的学习者，沿着思想现象的线路，已经跟随现代的思考趋势，在二元-思想的观念上走了很远。这个观念在过去的十年或者十五年间有强势的显化，这个观念也给出若干，有关这些二元思想的本质和构造的值得称道的理论。
The late Thomson J. Hudson attained great popularity in 1893 by advancing his well-known theory of the "objective and subjective minds" which he held existed in every individual.
最近汤姆森-哈得逊，靠着他广为人知的客体和主体心理，在1893年引起公众注意，他认为这个现象存在在每个人身上。
Other writers have attracted almost equal attention by the theories regarding the "conscious and subconscious minds"; the "voluntary and involuntary minds"; "the active and passive minds," etc., etc.
另一些作家靠着这样一些理论，也同样吸引了注意：关于意识和潜意识心理；自主和非自主心理；主动和被动心理，等等，等等。
The theories of the various writers differ from each other, but there remains the underlying principle of "the duality of mind."
不同作家的理论彼此不同，但里面都有一个潜在的思想的二元性的法则。
The student of the Hermetic Philosophy is tempted to smile when he reads and hears of these many "new theories" regarding the duality of mind, each school adhering tenaciously to its own pet theories, and each claiming to have "discovered the truth."
赫尔墨斯哲学的学生，当读到或者听到这些关于心理的二元性的新理论时，会忍不住发笑，那些学派都在顽强地坚持自己喜爱的理论，各自声称已经发现了真理。
The student turns back the pages of occult history, and away back in the dim beginnings of occult teachings he finds references to the ancient Hermetic doctrine of the Principle of Gender on the Mental Plane-the manifestation of Mental Gender.
当学生转回到奥秘历史的书卷中，回到奥秘学教导朦胧的开始，他发现涉及古老的赫尔墨斯心理的，在精神层面上的性别法则——精神性别的显化。
And examining further he finds that the ancient philosophy took cognizance of the phenomenon of the "dual mind," and accounted for it by the theory of Mental Gender.
进一步查验，他发现古代哲学有对二元思想现象的认识，用精神性别的理论予以讲述。
This idea of Mental Gender may be explained in a few words to students who are familiar with the modern theories just alluded to.
对于熟悉现代理论的学生，只需要很少的文字就能对他们解释精神性别这个概念，虽然这些现代理论只是隐约地和这个概念有联系。
The Masculine Principle of Mind corresponds to the so-called Objective Mind; Conscious Mind; Voluntary Mind; Active Mind, etc.
思想的雄性法则，相当于现在被称为的，客体思想；意识思想；主动思想；积极思想，等等。
And the Feminine Principle of Mind corresponds to the so-called Subjective Mind; Sub-conscious Mind; Involuntary Mind; Passive Mind, etc.
思想的雌性法则，相当于现在被称为的，主体思想；潜意识思想；非自主思想；被动思想，等等。
Of course the Hermetic Teachings do not agree with the many modern theories regarding the nature of the two phases of mind, nor does it admit many of the facts claimed for the two respective aspects--some of the said theories and claims being very far-fetched and incapable of standing the test of experiment and demonstration.
当然，赫尔墨斯教导并不赞同许多现代有关心理的两相位态本质的理论，也不接受许多声称有两个各自外表的说法——这些理论和声称中的一些走得太远——是为了吸引眼球，并且也无法被试验和范例来检验。
We point to the phases of agreement merely for the purpose of helping the student to assimilate his previously acquired knowledge with the teachings of the Hermetic Philosophy. Students of Hudson will notice the statement at the beginning of his second chapter of "The Law of Psychic Phenomena," that: "The mystic jargon of the Hermetic philosophers discloses the same general idea" i.e., the duality of mind.
我们指出这些赞同的方面，目的只是为了帮助学生，便于消化他之前从赫尔墨斯哲学的教导中获得的知识。哈得逊的学生会注意到他在第二章心灵现象的法则开始的陈述，赫尔墨斯哲学的奥秘行话揭示了同样的基本概念。，这里说的是思想的二元性。
If Dr. Hudson had taken the time and trouble to decipher a little of "the mystic jargon of the Hermetic Philosophy," he might have received much light upon the subject of "the dual mind"
--but then, perhaps, his most interesting work might not have been written. Let us now consider the Hermetic Teachings regarding Mental Gender.
如果哈得逊博士花点时间费神去破解一点赫尔墨斯哲学的奥秘行话，他就会获得对于思想的二元性这个主题的更多的认识
——但是，可能，也许，他最有兴趣的作品就不会写出来了。让我们现在就来思考关于心理性别的赫尔墨斯教导。
The Hermetic Teachers impart their instruction regarding this subject by bidding their students examine the report of their consciousness regarding their Self. The students are bidden to turn their attention inward upon the Self dwelling within each.
赫尔墨斯导师们给出有关这个主题的他们的指导，是要求学生，去查验有关他们自己的意识里的报告。学生们被要求朝内转回他的注意，到每个人内里的自我上面去。
Each student is led to see that his consciousness gives him first a report of the existence of his Self-the report is "I Am."
This at first seems to be the final words from the consciousness, but a little further examination discloses the fact that this "I Am" may be separated or split into two distinct parts, or aspects, which while working in unison and in conjunction, yet, nevertheless, may be separated in consciousness.
每个学生被引导去看他的意识给他的自我存在的第一份报告——这个报告是"I Am"。
首先这似乎是来自意识的最后的词汇，但再进一步的查验揭露出的事实是，这个"I Am"可能被割裂或者分离成两个明显的部分或者方面，还有，两者协调并且联合工作，然而，在意识上两者是可以分离的。
While at first there seems to be only an "I" existing, a more careful and closer examination reveals the fact that there exists an "I" and a "Me." These mental twins differ in their characteristics and nature, and an examination of their nature and the phenomena arising from the same will throw much light upon many of the problems of mental influence.
开始似乎只有一个I存在，更细致和更深入的查验揭示出的事实是，存在一个主体的I（显意识）和一个客体的Me（潜意识）。这个精神双胞胎在它们的特征和本性上是不同的，并且，一个对这个双胞胎本性的查验，以及从这个同样的东西中升出的现象，将会照亮在心理影响下的许多问题。
Let us begin with a consideration of the Me, which is usually mistaken for the I by the student, until he presses the inquiry a little further back into the recesses of consciousness.
让我们从考虑客体的Me开始，这通常被学生错认为主体的I，直到他的探查，进一步推进回入到意识的停息处。
A man thinks of his Self (in its aspect of Me) as being composed of certain feelings, tastes likes, dislikes, habits, peculiar ties, characteristics, etc.,
一个人思考他的自我（在客体Me的方面），是作为某种感觉的调解人，味觉的喜好，不喜欢，习俗，癖好，特点，等等，
all of which go to make up his personality, or the "Self" known to himself and others. He knows that these emotions and feelings change; are born and die away; are subject to the Principle of Rhythm, and the Principle of Polarity, which take him from one extreme of feeling to another.
所有这些造就了他的人格，或者他自己和别人认为的他的自我。他知道这些情绪和感觉的变化，出现和离去，是服从节律法则和极性法则的，这把他从感受的一个极端带到另一个。
He also thinks of the "Me" as being certain knowledge gathered together in his mind, and thus forming a part of himself. This is the "Me" of a man.
他也思考客体的Me，把它作为是在他的心理里的知识的堆积，并且因此构成他自己的一个部分。这是人的客体的Me。
But we have proceeded too hastily. The "Me" of many men may be said to consist largely of their consciousness of the body and their physical appetites, etc.
但是我们已经走得太快了。许多人的这个客体的Me，可以说大部分是由他们的身体意识和他们的生理喜好，等等，组成的。
Their consciousness being largely bound up with their bodily nature, they practically "live there." Some men even go so far as to regard their personal apparel as a part of their "Me" and actually seem to consider it a part of themselves.
他们的意识过于捆缚于他们的身体本性上，他们只是活着。有些人走得过于遥远，认为他们的服饰就是他们客体的Me的一部分，并且竟然认为就是他们的一部分。
A writer has humorously said that "men consist of three parts--soul, body and clothes."
一位作家这样幽默地说，人是由三部分组成——灵魂，身体，和衣服。
These "clothes conscious" people would lose their personality if divested of their clothing by savages upon the occasion of a shipwreck.
这种衣服意识的人，如果在海上遇险时，不得不剥去他们的衣服，那就是要失去他们自我的人格了。
But even many who are not so closely bound up with the idea of personal raiment stick closely to the consciousness of their bodies being their "Me" They cannot conceive of a Self independent of the body.
就是那些不是过于绑缚在个人物品观念上的，只是粘附在他们的身体意识上的，也是他们客体的Me。他们无法想象不依赖于身体的自我。
Their mind seems to them to be practically "a something belonging to" their body-which in many cases it is indeed.
对于他们，他们的心理似乎就是某些属于他们身体的东西——在许多案例里正是这样。
But as man rises in the scale of consciousness he is able to disentangle his "Me" from his idea of body, and is able to think of his body as "belonging to" the mental part of him.
但是，当人沿着意识的标度上升，他们能够从他的身体观念中解脱开他的客体的Me，能够去思考他的身体是从属于他的精神部分。
But even then he is very apt to identify the "Me" entirely with the mental states, feelings, etc., which he feels to exist within him.
仅仅是在那之后，他是非常倾向去辨识客体的Me，里面的心理状态、感受，等等，那些是他感觉存在在他里面的。
He is very apt to consider these internal states as identical with himself, instead of their being simply "things" produced by some part of his mentality, and existing within him--of him, and in him, but still not "himself."
他会是非常倾向于去考虑，作为和他自己的认同，这些内在的状态，而不是由他的某些心理部分产生的简单的东西，以及存在在他里面的——他的，和在他里面的，但仍然不是他自己。
He sees that he may change these internal states of feelings by all effort of will, and that he may produce a feeling or state of an exactly opposite nature, in the same way, and yet the same "Me" exists.
他明白依靠意志的全然努力能够改变这些内在的感受状态，并且依靠同样的方法，它能够造就一个完全相对习性的感受或者状态，并且还是同样客体的Me的存在。
And so after a while he is able to set aside these various mental states, emotions, feelings, habits, qualities, characteristics, and other personal mental belongings
这样，一个时期以后，他能够搁置这些各种各样的心理状态，情绪，感受，爱好，品性，特征，和其它个人精神资产。
--he is able to set them aside in the "not-me" collection of curiosities and encumbrances, as well as valuable possessions.
This requires much mental concentration and power of mental analysis on the part of the student.
But still the task is possible for the advanced student, and even those not so far advanced are able to see, in the imagination, how the process may be performed.
——他能够搁置那些非-Me的好奇和累赘物的收集，珍宝也是一样。
这要求学生相当的精神集中和精神分析的力量。但就是对于优秀的学生，只是一个任务。对不够优秀的学生，也能想象这个过程是如何执行的。
After this laying-aside process has been performed, the student will find himself in conscious possession of a "Self" which may be considered in its "I" and "Me" dual aspects.
在执行这个站队过程后，学生们会发现他自己是在一个自我的意识过程中，这个自我可以被从主体的Ｉ和客体的Me两方面来认识。
The "Me" will be felt to be a Something mental in which thoughts, ideas, emotions, feelings, and other mental states may be produced.
客体的我会被感受为某些精神，其中有思想、观念、情感、感受和其它的精神状态，能够产生。
It may be considered as the "mental womb," as the ancients styled it-capable of generating mental offspring.
可以被看作能够产生精神后代的古老时尚的精神子宫。
It reports to the consciousness as a "Me" with latent powers of creation and generation of mental progeny of all sorts and kinds. Its powers of creative energy are felt to be enormous.
它是作为客体的Me向意识报告，带着创造和产生所有种类心理后代的潜能。它的创造能量的力量是如此巨大。
But still it seems to be conscious that it must receive some form of energy from either its "I" companion, or else from some other "I" ere it is able to bring into being its mental creations.
但是，他仍然似乎被意识到，它必须接收某种能量形式，或是从他的主体I的合作中，或是来自其他的主体I，它能够携带进入它的精神创造的存在。
This consciousness brings with it a realization of an enormous capacity for mental work and creative ability.
这个意识携带着一个对于精神工作和创造能力的可能的巨大能力的实现。
But the student soon finds that this is not all that he finds within his inner consciousness. He finds that there exists a mental Something which is able to Will that the "Me" act along certain creative lines, and which is also able to stand aside and witness the mental creation.
但是，学生马上发现这不是他在他的内在意识里发现的全部。
他发现存在着一个精神东西，能够指使客体的me，沿着某条创造路线行动，并且也能够站在一边观看精神创造。
This part of himself he is taught to call his "I." He is able to rest in its consciousness at will.
他自己的这个部分，被告知称为主体的I。他能够随意歇息在它的意识里。
He finds there not a consciousness of an ability to generate and actively create, in the sense of the gradual process attendant upon mental operations, but rather a sense and consciousness of an ability to project an energy from the "I" to the "Me"--a process of "willing" that the mental creation begin and proceed.
他发现，这不是一个有能力去创造和行动的意识，这是在逐步出现在心理运作的视角上看，但仍然有一个视角和能力的意识，从主体的我I（显意识）向客体的我Me（潜意识）投射能量——一个意志的过程，使精神创造开始，并且维持。
1 #人生航天标签云
#陈纳德 #阿蒙森 #VC #胜者模型
1 全力长时间建立 #长寿情报网
2 #稳 #厚重 #百分百成功
#老手 #熟手 #站在巨人的肩上 #站在第一名的肩上
#分享 #快乐 #超光速
#最新科技 #最新工具
#建立系统 #自动化 #打井
#百分之六十负荷 #注重休息
#百分百精确保证每一步的成功试验、彩排而后动
#保护层预案：从未失败、多重预案、预警
#逃生补给基地 #多个预案
#顺着趋势 #抓住眼下能抓住的
3 #Vortex #能量结构 #风水 #增强自我资 #集中资源做一件事 #削弱敌方的 #能量 #物资 #动力源
4 #主动出击 #每天转移几千公里
5 #短兵相接 #必胜 #基石 #基础 #核心优势 #省钱 #最便宜 #第一 #别人做不到 #技术上好十倍 #体验好 #自带流量 #规模化 #激励机制 #受益者 #受损者
6 #时机 #团队执行力 #创意 #商业模式 #资金
7 #刚需 #高频 #合伙人 #赛马 #快乐 #真理 #好奇 #控货 #控店 #控宣传 #视野宏大 #ThinkBig #ThinkDifferent
