6. The Training of Youth
青年期的訓練
i.
Youth for every soul is the season of blossoming, and it can be divided into three stages: early youth, the middle part of youth, and the last stage of youth.
對每一個靈魂而言，青年期都是開花的時節，而它可以分為三個階段：青年初期、青年中期，以及青年後期。
There is great difficulty in the training of youth, because in youth a child becomes less receptive. The child is passive and therefore easy to guide, but youth is the time of rising energy, both physical and mental; therefore youth is expressive, and what is expressive cannot be receptive at the same time. Parents make a great mistake when they continue the same method with a youth which they applied in his childhood. There is the time of ploughing, there is the time of sowing, and there is the time of reaping the harvest; it is not all done at the same time.
青年期的訓練有很大的困難，因為孩子一進入青年期，就不再那麼容易接受。兒童期是較被動的，因此容易引導；但青年期是身體與頭腦能量一同上升的時期，因此青年是外放的，而凡是外放的，就無法同時又是接納的。父母若繼續用孩子童年時期那一套方法來對待青年，便犯了很大的錯誤。耕地有耕地的時候，播種有播種的時候，收割也有收割的時候；這些事不是在同一時間完成的。
In youth a child is most susceptible to influences, and at the same time most repellent of influences which fall beneath its standard. The child which has believed and obeyed its parents in its childhood does not necessarily believe and obey them during the time of its youth. The parents must realize this and change their manner of correcting and guiding the child from the beginning of its youth.
在青年期，孩子一方面最容易受影響，另一方面也最會排斥那些低於它內在標準的影響。孩童時期曾經相信父母、順從父母的孩子，到了青年期，未必仍然會相信或順從他們。父母必須明白這一點，並且從孩子進入青年期開始，就改變自己糾正與引導孩子的方式。
Youth makes the child inclined to look on its parents or guardians as old-fashioned people. The present education given in schools and the child’s own experience of things around it support it in this idea. If the parents force their ideas on the youth, he first plays with them, making them think that he agrees with them; but in the next stage he avoids them, and in the third stage he argues with them and opposes them. Once a youth has arrived at this third stage he stands on his own feet, and there is little hope that the parents can guide him; they are then obliged to let him take his own way whether right or wrong.
青年期會使孩子傾向把父母或監護人看作老派的人。學校目前所給予的教育，以及孩子自己對周遭事物的經驗，也都會支持它形成這種想法。若父母把自己的觀念硬加在青年身上，他起初會先敷衍應付，讓父母以為他同意他們；到了下一階段，他會開始避開他們；到了第三階段，他就會與他們爭辯，並且反對他們。一旦青年進入了這第三個階段，他便已經站在自己的腳上了，父母再想引導他的希望就很小；那時他們只得讓他走自己的路，不論那條路是對是錯。
Among a hundred youths one may take a right way by himself, and five out of the hundred may find their way through the dark but ninety-five are lost owing to the absence of guidance. Life is a sea upon which it is difficult to find one’s way, and as direction is necessary when traveling on the sea, so guidance is most necessary during the period of youth.
一百個青年之中，也許有一個人能靠自己走上正路，也許有五個人能在黑暗中摸索出自己的道路；但另外九十五個人，卻因為缺少引導而迷失了。生命是一片大海，在海上要找到方向本來就很困難；而正如航海時需要方向一樣，青年期更是最需要引導的時期。
The principal thing one has to remember concerning the education of young people is to help them, without their knowing it, to think for themselves. The nature of youth, and especially that of the youth of today, is such that as soon as he feels that he is directed by someone he feels that he is harnessed to a carriage, and in this he feels the absence of freedom. An essential thing in guiding the youth is to make lines of thought and to place them before him, in order that he may use the lines as a track to follow. True virtue comes from independent thinking, not from being under subjection. But at the same time it must be remembered that the independent spirit which is expressed without consideration is devoid of beauty. It is desirable that a youth should show consideration in his thought, speech, and action, for freedom without consideration lacks beauty.
關於青年教育，人最需要記住的一點，是不使青年覺察地幫助他學會自己思考。青年，尤其是今日的青年，其本性是：只要他一感到自己正被某人指揮，他就會覺得自己像被套上韁繩拉著走的馬，而因此感到失去自由。引導青年的一個關鍵，是為他鋪出思路的線條，放在他面前，使他可以把那些線條當作軌道來遵循。真正的德行來自獨立思考，而不是來自受制於人。然而，同時也必須記得，若一個獨立精神的表達缺少體貼，它便失去了美。青年在思想、言語與行動上都應當顯出體貼，因為沒有體貼的自由，是缺少美的。
In the guidance of youth the same five directions of development must be considered as in the education of children: physical, mental, moral, social, and spiritual.
在引導青年時，也必須如同兒童教育一般，顧及五個發展方向：身體的、頭腦的、道德的、社會的，以及靈性的。
While considering the physical development of a youth one should remember that youth is the time of full blossom, the most delicate and important time in everyone’s life. If the blossom is ruined the fruit is lost. Therefore youth is the golden opportunity. It is the time when a person is not yet set in his ideas, not addicted to certain habits, ready to accept new ideas. An intellectual youth generally seeks for new ideas. Youth is a time when one is most inclined to changes of every sort, and therefore youth is not fixed in particular habits.
在考慮青年的身體發展時，人應當記得，青年期是盛開的時節，是每一個人生命中最細緻、也最重要的時刻。若花被毀了，果實也就失去了。因此，青年期是黃金機會。這是一個人尚未在觀念上定型、尚未沉迷於某些習慣、並且準備好接受新觀念的時期。有思想性的青年通常會尋求新的觀念。青年期是一個人最傾向各種改變的時候，因此青年尚未固定在某些特定習慣之中。
Very often the parents, not knowing what it involves when their child grows too rapidly, do not consider many things concerning its life which may harm it later. It is essential that special attention be given to the balance between activity and repose, to the sleep, food, and recreation of the youth. In a child a nervous temperament is a sign of intelligence; a genius is generally nervous in his youth.
父母常常不了解，當孩子成長得太快時，其中牽涉到些什麼，因此忽略了許多與孩子生命有關、日後可能傷害他的事情。人必須特別留意活動與休息之間的平衡，也要留意青年的睡眠、飲食與娛樂。孩子若帶有較敏感的神經性氣質，往往是智慧的表現；而一位天才，在青年時期通常也常是神經敏銳的。
Youth is the time when, if the child is sensitive to conditions, every little thing around it will go to its heart. If there is disharmony around a youth, if there is sorrow, disagreement among his people, depression, it all weighs upon him, at a time when he is capable of feeling and yet incapable of helping the situation. It is not fair to draw sympathy from the youth, and especially from the one who has a feeling heart, for one’s pains and troubles; for there is a time for every experience and that time comes later. If pain is sown in the heart of the youth decay develops at the root of his life, making him bitter all through life.
青年期是一個這樣的時期：如果孩子對環境敏感，那麼周圍每一件小事都會進入他的心。若青年身邊充滿不和諧、悲傷、家人之間的爭執或沮喪，這一切都會重重壓在他身上；而此時的他雖然有感受的能力，卻還沒有幫助局面的能力。人不應把自己的痛苦與煩惱拿來向青年索取同情，尤其不應向那種感情豐富的青年如此做；因為每一種經驗都有它的時候，而那個時候會在較後面到來。若痛苦被種進青年的心裡，腐敗就會在他生命的根部發生，使他終其一生都變得苦澀。
Wise parents or guardians must know that youth is the springtime of every soul, the kingliness which is given once to every soul to experience. No soul may be debarred from nature’s kingdom. It is the duty of parents and guardians to respect youth and take care that this springtime is given free to the youth, without burdening his life with the woes of worldly life which await every soul.
有智慧的父母或監護人必須知道，青年期是每一個靈魂的春天，是每個靈魂一生中被賜予去經驗一次的高貴時節。任何靈魂都不應被剝奪進入自然王國的權利。父母與監護人的責任，是尊重青年，並小心守護，使這個春天能自由地賜給青年，而不把每一個靈魂遲早都要面對的世間愁苦，過早地壓在他的生命上。
What is called youth in general terms is particularly the springtime of the physical body; and therefore if the child is physically well nourished and well drilled, so that he shows power and energy in every movement, it makes him fit for any sort of work that he may desire to learn, and for making his way in life. Seeing the youth enthusiastic and vigorous, the parents sometimes do not consider the fact that every burden, physical or mental, which might weigh him down is most injurious at this period of his life, although at a later age the same burden would not be so harmful. Youth being the time of full bloom, if the child does not show abundant energy and enthusiasm then at what other time will it do so? Therefore it is necessary that by physical exercise, proper rest, and good nourishment the youth is kept in perfect balance.
一般所說的青年期，特別是指身體的春天；因此，若孩子在身體上獲得良好的滋養，也得到良好的鍛鍊，以致他的每一個動作都顯出力量與活力，那麼他便適合去學習他所想學的任何工作，也更能在人生中闖出自己的道路。父母看到青年熱情而有活力，有時便忽略了一個事實：凡是一切可能壓垮他的負擔，不論身體上的或頭腦上的，在這個時期對他都極其有害；雖然在較後來的年紀，同樣的負擔未必會有那麼大的傷害。青年既是盛開的時期，若孩子此時不顯出豐沛的精力與熱忱，那麼他要在什麼時候才會顯出來呢？因此，必須藉由身體運動、適當休息與良好營養，使青年保持在完美的平衡中。
In youth an extra energy is born which expresses itself in passion and emotion; if the parents do not know how to deal with it the child can easily abuse it. There is no end of abuse of energy to be found in the world today in spite of all the attention that seems to be awakening in various educational centers. The idea is that it is no use watching a child, for this shows lack of trust; nor is it right to correct a child when it has gone too far in a certain playful tendency. There is no end of temptation which attracts a youth. It is natural for a youth who has just passed his period of playfulness to continue to play in the ways which to him seem harmless. An important part of the education of a youth is therefore to be told things plainly, and to be made aware of the advantages and disadvantages of various interests in life. It is not much use for a child to read books concerning the life of youth. Personal advice on the subjects in question will prove to be more effective.
在青年期，會誕生一股額外的能量，而它通常表達為熱切激情與強烈情感；若父母不知道如何面對它，孩子就很容易濫用它。儘管各種教育中心似乎已開始注意這問題，但今日世界上對能量的濫用仍然層出不窮。有人認為，不應看顧孩子，因為那表示缺乏信任；也有人認為，等孩子在某種玩樂的傾向上走得太遠之後，再來糾正是不妥的。然而，吸引青年的誘惑是無窮無盡的。對一個剛從純粹嬉戲時期走過來的青年而言，繼續以那些在他看來無害的方式玩樂，是很自然的。因此，青年教育的一個重要部分，就是要坦白地向他說明事情，讓他清楚知道生命中各種興趣的好處與壞處。讓孩子去讀有關青年生活的書，幫助其實不大。針對相關問題給予個別的忠告，反而會更有效。
Very often, before the parents could ever imagine their child’s inclination towards things of a serious nature, the child happens to have already experienced them, while being absolutely ignorant of the consequences. The younger generation seems to be declining every day in physical health, in enthusiasm, compared with the people of the past. So it is most necessary that in the present age special care should be taken to ensure that youth is trained to realize the great importance in life of good physical health, upon which depend happiness, prosperity, and success.
很多時候，甚至在父母還來不及想像自己的孩子已經對某些造成嚴重後果的事物產生傾向之前，孩子就可能早已經歷過那些事，而對其後果卻完全無知。與過去的人相比，年輕一代在身體健康與熱忱上，似乎日益衰退。因此，在今日這個時代，特別有必要小心照顧，使青年被訓練去明白良好身體健康在生命中的巨大重要性，因為幸福、豐盛與成功都依賴於它。
Mental strength in youth depends upon single-mindedness, and youth is inclined to look in a thousand directions instead of keeping its mind fixed on one object at a time. A youth who is helped, or who is naturally inclined, to keep his mind in one single direction without wavering, is sure to have success life.
青年的頭腦力量，取決於專注；而青年往往傾向同時朝一千個方向看，而不是一次把頭腦固定在一個對象上。若有一位青年受到幫助，或天生就傾向於讓自己的頭腦堅定地朝向單一方向而不動搖，那他在人生中必定會成功。
Youth also has an inclination to be impatient, for it is the time when energy is working with great force, and this makes youth impulsive and lacking in patience. But if the child were taught patience when it is not already inclined to it by nature, it would surely succeed in all that it might undertake in life.
青年也傾向不耐煩，因為這是能量強烈運作的時期，而這會使青年變得衝動並缺乏耐心。但若孩子即使天性上並不傾向耐心，卻仍在此時被教導耐心，那麼他在人生中所著手的一切事，必定都能成功。
The time of youth has a certain influence on the life of the child, in that it makes its mind too active; and too much activity produces confusion in its life. Besides the physical energy beating constantly through the pulse of the youth brings about difficulties in his life. Therefore guardians who are eager for his studies and progress should take care of the mind of the youth, which needs to be clear, poised, and balanced; without this the child is a trouble to his parents and a difficulty for himself. Youth with thought and consideration is like a flower with a beautiful color and fragrance.
青年期會對孩子的生命產生某種影響，就是使他的頭腦過度活躍；而過多的活躍會在生命中造成混亂。再者，青年脈搏中不斷奔流的身體能量，也會為他的生命帶來困難。因此，那些熱切期待他學業與進步的監護人，應當照顧青年的頭腦，因為它需要清明、穩定與平衡；若缺少這些，孩子對父母而言就成了一種困擾，對自己而言也成了一種難題。帶著思想與體貼的青年，就像一朵色澤美麗又散發芳香的花。
The moral education of the youth is also of the greatest importance. A child must grow to recognize a father in every elderly man, a mother in every elderly woman, a sister in girls of his age, and a brother in boys like himself. In this way the obligations of one soul to another in this world will be better understood. When a youth considers his duty only to someone closely related to him, and not to the others, he becomes limited; his point of view becomes narrowed. How much better the world would be if every young man considered it his duty to take care of and be responsible for every young girl as he would for his own sister; there would not be so much sorrow and disappointment. The greatest moral a youth could be taught is to understand his obligations to others, in order to fill his place fittingly in the scheme of life.
青年的道德教育也極其重要。孩子必須逐漸學會，在每一位年長男子身上看見父親，在每一位年長女子身上看見母親，在與自己年齡相仿的女孩身上看見姊妹，在與自己相似的男孩身上看見兄弟。如此一來，這世上一個靈魂對另一個靈魂的義務，就會被更好地理解。若一位青年只認為自己對與自己親近的人有責任，而對其他人沒有責任，那麼他就受限了；他的眼界也變得狹窄了。若每一位年輕男子都把照顧每一位年輕女子、並對她負責，看作像對待自己親姊妹一樣的責任，這個世界將會好得多；世上也不會有那麼多悲傷與失望。青年所能被教導的最大道德，就是明白自己對他人的義務，好使他能在生命的整體秩序中，恰如其分地站好自己的位置。
Youth should be taught to recognize the great power of honesty, instead of considering honesty only as a virtue. The child must be taught to make an ideal for itself and to live up to it. It is no use giving an ideal to a child, for the ideal of one person is not made for another.
青年應當被教導去認識誠實那巨大的力量，而不只是把誠實看成一種德行。孩子必須被教導為自己立下一個理想，並且活出那個理想。把一個現成的理想塞給孩子，是沒有用的，因為一個人的理想並不是替另一個人造的。
A young man who realizes that his word engages his honor is an example for the present age when the word, even supported by twenty seals and stamps and a signature on a paper, does not hold good. A youth with this sense of honor and dignity, whose heart is awakened to human sympathy, who has a keen sense of duty and who shows thought and consideration for others, is a model for the present generation in molding its personality.
一位明白自己的話語關係到自身榮譽的年輕人，對今日這個時代而言是一個典範；因為在這時代裡，即使一句話有二十個印章、戳記，再加上一紙簽名，也未必算數。一位具有這種榮譽感與尊嚴感、內心已被人類同理心喚醒、又對責任有敏銳意識、並且對他人展現思想與體貼的青年，就是當代人格塑造上的榜樣。
Moral development does not consist only of acquiring an ideal and good manners, but also of the power to endure all the jarring influences that one meets in everyday life. Besides the consciousness of one’s obligations towards everyone that one meets in life is an elementary part of moral education. A youth can be without regard for delicacy of thought, but if his morality is developed he will act morally with greater ease than those who have learned morals later in life.
道德的發展，不只是獲得一個理想與良好的舉止，也包括有力量去承受日常生活中一切衝突的影響。除此之外，對自己在生命中所遇見的每一個人都懷有責任意識，也是道德教育的基本部分。青年也許一開始尚未具有思想上的細膩，但若他的道德已被發展出來，他往往會比那些在較晚年才學習道德的人，更自然地行出道德來。
Life is nature, time makes it; once a person becomes hardened in a certain way his soul becomes a mold of that particular nature, and all he says or does in life shows the design of this mold.
生命就是自然，而時間塑成它；一旦一個人以某種方式僵化下來，他的靈魂便成了那種特定性情的模子，而他在生命中所說所做的一切，都會顯出那模子的形狀。
Very often it happens that a person arrives at the realization of the great value of moral qualities in the later part of his life, and yet cannot act according to the ideal he values most. It is just like an earthen pot which, having been put into the mold before it was properly finished, comes out of the fire hardened; the potter may want to change the shape of the pot, but it cannot be done any more. If parents and guardians only realized what an opportunity the time of youth is in life, they would make out of youth what the Indians call the “plant of wishes”, which bears as its fruit all one’s desires.
很多時候，一個人要到生命較後面的階段，才真正明白道德品質的巨大價值，然而他卻已無法照著自己最珍視的理想去行動了。這就像一只陶器，在尚未完全做好之前就被放進模子裡，又經過火燒而變硬；陶工即使想再改變這只陶器的形狀，也已經做不到了。若父母與監護人真明白青年期在人生中是何等機會，他們就會把青年期培育成印度人所說的「滿願樹」，其果實能結出他所渴望的一切東西。
In youth there is hope, and there is an object to look forward to. In accomplishing this object a youth requires two powers: the power of will and the power of the beauty of thought, speech, and action. Many people in this world, with all their power, physical, mental, and every other form of power, even with an army at their disposal, prove helpless through the lack of beauty, the power of which is sometimes greater than any other. it is the balance. of will and beauty that results in wisdom; and in a youth these three qualities form a trinity, which is the ideal of perfection.
在青年期，有希望，也有一個值得盼望的目標。要完成這個目標，青年需要兩種力量：「意志」的力量，以及思想、言語與行動之「美」的力量。這世上許多人，儘管擁有身體的力量、頭腦的力量，以及各種其他形式的力量，甚至手中握有軍隊，卻仍因缺少美而顯得無能為力；而美的力量，有時甚至比任何其他力量都更大。意志與美的平衡，會結出「智慧」；而在青年身上，這三種品質形成一個三位一體，這正是完美的理想。
ii
Youth is naturally inclined to be sociable. If it is not so it means something is wrong, for it is most desirable for a youth to make friends and to show reciprocity in friendship, in love, or in courtship, and to show courtesy, kindness, and goodwill. Joining youth associations, looking after one’s friends and relatives, giving them welcome and warmth, is something that is expected of the youth. There is, however, always a danger for the youth who is sociable and mixes freely in all circles whether desirable or undesirable. Youth is to some extent a time of blindness, when the passions and emotions are in full play. It is just as easy for a youth to take a wrong direction, as it is for him to take a right direction; and a growing youth, full of enthusiasm, overcome with emotion, and eager to experience anything new and interesting, may take any road in life opened to him by his friends. Therefore it is the duty of the guardians to keep him away from all undesirable influences, without giving the slightest idea that they control him and his affairs or deprive him of his freedom.
青年天生傾向合群。若情況不是如此，就表示某個地方出了問題，因為青年最理想的狀態，本就是結交朋友，並在友誼、愛情或追求他人之中表現出互惠，也表現出禮貌、仁慈與善意。參加青年團體、照顧朋友與親人、給予他們歡迎與溫暖，這些本來就是社會對青年的期待。然而，對於那種善於交際、並且自由出入各種圈子——不論那些圈子是好的還是壞的——的青年來說，始終存在著危險。青年某種程度上是一個盲目的時期，因為熱切激情與強烈情感都正全力運作。青年走錯路與走對路，其實都一樣容易；而一位正在成長、充滿熱情、容易被情感淹沒、又渴望經歷一切新鮮有趣事物的青年，很可能會踏上朋友為他打開的任何一條人生道路。因此，監護人的責任，是使他遠離一切不良影響，同時又不能讓他產生一絲一毫的感覺，以為自己正被控制、被干涉，或被剝奪自由。
The higher the ideal of the youth, the greater is the future for him. A youth who is led to work for friends of his age, for his associations, for his community, for the nation, is indeed on the right road.
青年所懷抱的理想越高，他的未來就越廣大。一位被引導去為同齡朋友、為所屬團體、為自己的社群、為國家而工作的青年，確實是在正確的道路上。
The youth who avoids the friendship of his own sex, or the one who is not attracted by the opposite sex, is abnormal, and either of these cases should be taken as a disorder and should be treated in its early stages. If it is allowed to go on it results in great disappointment. The youth who is disinclined to associate with his own sex is as a rule a timid nature and weak in will-power. It is sometimes caused by feebleness of body and sometimes by having been brought up with extra love, care, and tenderness at the hands of women alone. Therefore the life of a boy should begin with having boys as companions. In this way he receives from others the nature which is necessary for him.
一位避開與同性建立友誼的青年，或一位對異性沒有吸引力感受的青年，都被視為不正常；而這兩種情況都應當被看作某種失調，並在早期就加以處理。若任其發展下去，往往會導致極大的失望。凡是不願與同性來往的青年，通常性情膽怯，意志力也較弱。有時這是由於身體虛弱所造成，有時則是因為從小只在女性過多的愛護、照料與溫柔之下長大。因此，一個男孩的生命起始階段，應當有男孩子作伴。如此一來，他便能從別人那裡接受到他所需要的那種性情。
It is one thing to be born male; it is another thing to develop a male personality. It is not sufficient to be born male; a male personality must be developed. It can be developed in youth, but if this time is missed, then it is almost too late, although no doubt a youth of such an abnormal nature can still be placed in surroundings from which in time he may receive the impressions he needs to complete his male personality.
生而為男性是一回事，發展出男性人格則是另一回事。單單生為男性並不夠；男性人格必須被發展出來。這種人格可以在青年期被發展出來，但若錯過了這個時機，那幾乎就太遲了。雖然毫無疑問，一位具有這種異常傾向的青年，仍然可以被放在某些環境中，久而久之，從那些環境中接受到完成其男性人格所需要的印象。
A youth who responds to joy and to sorrow and to those near and dear to him, who echoes every impulse, who is interested in everything desirable and who is alive to all pleasure and joy, is a normal youth. If he is guided rightly he will make his life worth living.
一位對喜樂、憂傷，以及對親近與珍愛之人都有回應的青年；一位能對每一股衝動有所回響、對一切可愛之事感興趣、並且對所有喜悅與快樂都有生命感受的青年，是一位正常的青年。若他被正確地引導，他將會使自己的人生活得值得。
The same tendencies may be observed in girls. A girl who is not brought up with other girls develops a character which is not feminine. The consequences are she is repulsive to her own sex and unattractive to the opposite sex. When in youth a girl begins to show male traits in her personality, she should by every means be placed in female surroundings, which in time may so impress her spirit that her personality partakes of the qualities that are necessary to complete her female personality.
在女孩身上，也可以觀察到同樣的傾向。一個沒有與其他女孩一同成長的女孩，會發展出不夠女性化的性格。其結果是：她被同性排斥，對異性也顯得不吸引人。當一位女孩在青年時期開始在人格中顯出男性特質，就應當盡一切辦法讓她置身於女性環境之中，久而久之，那樣的環境便可能深深印入她的精神，使她的人格帶有那些完成其女性人格所需要的品質。
There are also youths who are strongly drawn to their own sex and away from the opposite sex. Amongst them some are physically and some mentally abnormal; but there are some in whom the desire for the opposite sex is still asleep, and it needs awakening; very often in cases of the latter kind difficulties arise. People blame them for something which is not their fault; for people not knowing the truth expect them to be as responsive to the opposite sex as everybody else. And when they do not find them as they expect them to be people become impatient with them. Many courtships and marriages are destroyed by this lack of understanding. If one only knew the art of doing it one would wait and help gently and patiently, as if for the ripening of green fruit.
也有一些青年，會強烈地被同性吸引，而遠離異性。在這些人之中，有些是身體上的異常，有些是頭腦上的異常；但也有一些人，只是對異性的渴望仍在沉睡之中，尚需要被喚醒；而在後一種情況中，困難常常就此產生。人們責怪他們，彷彿那是他們的錯；因為不了解真相的人，期待他們像其他人一樣對異性有反應。當人們發現他們不像自己期待的那樣時，就會對他們失去耐心。許多求愛與婚姻，就是因為這種缺乏理解而被破壞了。若人懂得那種處理的藝術，就會等待，並溫柔而耐心地幫助他們，如同等待青果成熟一般。
（編按：此段落的詮釋應包含考量 HIK 給出此段教導時的聽眾、文化與時空背景。應謹慎小心，勿將其字面意思直接挪用至當代使用。）
A youth with good manners and education yet without endurance, cannot make great progress in life, for he tends only to associate with those who come up to his standard; he will ignore or avoid those who fail beneath it; and as his sense of discernment becomes keener he will become more and more intolerant.
一位雖有好儀態、受過良好教育，卻缺乏忍受力的青年，無法在人生中有大的進展，因為他只傾向與那些符合自己標準的人來往；凡是低於那標準的人，他不是忽視，就是避開；而隨著他的辨別感越來越敏銳，他也會變得越來越不能容忍。
The downfall of modern civilization is caused by the lack of sincere sociability. There is a diplomatic form of politeness which is only politeness in form, without sincerity; but true politeness belongs to the one who is sympathetic. Sincerity is the principal thing in life.
現代文明的衰敗，是由於缺乏真誠的社交性所造成的。有一種外交式的禮貌，只在形式上像禮貌，卻沒有真誠；但真正的禮貌，屬於那位有同理心的人。「真誠」是生命中最重要的事。
Youth is the age which is most attracted to superficiality; that is the reason why many youths adopt an artificial manner of thought, speech, and action, which is very undesirable and does not benefit their life.
青年是最容易被表面事物吸引的年紀；這就是為什麼許多青年會養成一種虛假做作的思想、言語與行動方式，而那是非常不可取的，也對他們的生命沒有益處。
It is important to inculcate sincerity in the character of the youth. To give a youth a love of sincerity is extremely useful, for the power of sincerity can work miracles. Also pride, a natural spirit which grows in a youth, must be molded into an ideal. The same pride which makes man stiff, stern, and inconsiderate, if developed into what is called self-respect, will be the true sign of honor in life; for pride when guided into the right channel gives rise to consideration. Such a person becomes careful not to think, say, or do what falls beneath his standard of virtue. Pride rightly directed molds the character, and it is the perfected character which culminates in an ideal.
把真誠灌注到青年的品格中，是很重要的。使青年愛上真誠，是極其有益的，因為真誠的力量能行奇蹟。此外，驕傲——這種在青年中自然生長的精神——也必須被塑造成一種理想。那種使人變得僵硬、嚴厲又不體貼的驕傲，若被發展成所謂的自重，就會成為生命中榮譽的真正記號；因為驕傲一旦被引導進正確的渠道，便會生出體貼。這樣的人會小心，不讓自己所思、所言、所行落到自己德行標準之下。被正確引導的驕傲，能塑造品格；而品格被成全之處，正是理想的顯現。
The development of the spiritual side of the youth comes before anything else in life. Often spirituality is confused with religion; in reality, however, this word has quite a different meaning. Religion for many is that which they know to be their people’s belief; spirituality is the revealing of the divine light which is hidden in every soul. It has no concern with any particular religion. Whatever religion a person belongs to is no good to him if he has no spirituality. But if a man is spiritual, then whatever be his faith he will profit by it. Therefore, before thinking what religion the youth should belong to, one should train him in a spiritual ideal.
青年的靈性面向之發展，先於生命中的其他一切。人們常常把靈性與宗教混為一談；然而事實上，這個字有著完全不同的意思。對許多人而言，宗教只是他們所知道、屬於自己民族的信仰；而靈性則是那隱藏在每一個靈魂裡的神聖之光的顯露。它與任何特定宗教都無關。一個人無論屬於哪一種宗教，若他沒有靈性，那宗教對他都沒有益處；但若一個人有靈性，那麼無論他的信仰是什麼，他都會從中得益。因此，在考慮青年應當屬於哪一個宗教之前，人應當先訓練他有一個靈性的理想。
A youth of today, trained in the spirit of commercialism and with material motives put before him, can never grow up to become a really happy person who can impart his happiness to his fellow-men. The greatest drawback of modern times is the bringing up of a youth in an absolutely material atmosphere, so that he has nothing to look forward to beyond matter and material conditions, which are as poor as matter itself. No child comes on earth without a spiritual ideal, but it is the surroundings in which it lives, its guardians, its associates, that make the child materialistic. It cannot develop by itself when all the surroundings are different. In this way the spiritual ideal which the child brings on earth is strangled by material guardians and associates.
今日的青年，若是在商業主義的精神中被訓練，眼前擺著的又全是物質性的動機，那他便不可能長成一個真正快樂、並能把自己的快樂傳遞給同胞的人。現代最大的缺失，就是把青年養育在一種徹底物質化的氛圍中，以致他除了物質與物質條件之外，沒有任何更高的東西可以向前仰望；而這些東西，本身正如物質一樣貧乏。沒有一個孩子來到地上時，不帶著靈性的理想；然而，使孩子變得物質化的，正是他所生活的環境、他的監護人，以及他的來往對象。當周遭一切都不同時，孩子不可能憑自己獨自發展出那理想。於是，孩子帶到地上的那個靈性理想，就這樣被物質化的監護人與同伴扼殺了。
The world of today would have been much better than it is if there had been a spiritual ideal placed before it as well as a material ideal, which seems to be the only goal of the modern world. If one can learn from experience, the recent catastrophes have not been a small example of what the development of materialism can bring about. If the world goes on in the same manner, what will be the result? There is no hope for the betterment of humanity until the spiritual ideal has been brought forward and made the central theme of education both at home and in the schools. This only can be the solution of the difficult problem of world reform that faces humanity.
若今日的世界不只把物質理想放在眼前——而那似乎已成為現代世界唯一的目標——同時也把靈性的理想放在眼前，那它本來會比現在好得多。若人願意從經驗中學習，那麼近來的各種災難，已經充分顯示出物質主義的發展能帶來什麼結果。若世界繼續照同樣的方式走下去，結果會是什麼呢？除非靈性的理想被重新提出，並成為家庭與學校教育的中心主題，否則人類的改善便沒有希望。這一點，才是擺在人類面前那個世界改革艱難問題的唯一解答。
How to begin the training of youth in spiritual ideals is not an easy problem to solve; for there are several dangers which have to be considered before beginning such a training with a youth. It is not necessary that the youth should be made a religious fanatic or religiously proud; he must not be made to think that his spiritual direction makes him superior to others. Goodness always gives a certain vanity, and an undeveloped spirituality brings a still greater vanity. If by spirituality a youth is made bigoted in his own faith, looking at the followers of every other faith with contempt, or with a sort of indifference, it cannot be right. How many religious souls there still are in this world who think their scripture is the only scripture, their Church the only religion, and everyone else infidels! Such a faith can never produce spirituality in a soul.
要如何開始對青年進行靈性理想的訓練，並不是一個容易解決的問題；因為在開始這樣的訓練之前，有好幾種危險都必須先被考慮到。人不應把青年塑造成宗教狂熱者，或宗教上的驕傲者；也不應讓他以為，自己的靈性方向使他高人一等。善往往總會帶來某種虛榮，而未成熟的靈性則會帶來更大的虛榮。若靈性使一位青年在自己的信仰中變得偏狹，並以輕視或某種冷淡的態度看待其他信仰的追隨者，那就不可能是正確的。這世上仍有多少宗教性很強的人，以為自己的經文是唯一的經文，自己的聖堂是唯一的宗教，而其餘所有人都是異教徒！這樣的信仰，永遠不可能在靈魂裡產生真正的靈性。
Spirituality comes from the softening of the heart, which becomes frozen by the coldness of the surrounding life. The influence of worldly life upon the mind generally has a freezing effect; for selfishness coming from all sides naturally makes a man cool and selfish. Therefore it is the constant softening of the heart of the youth that is necessary. There are two ways of softening the heart; one is by helping the youth to open himself to the beauty which is shining in all its various forms. The other is to give him a tendency to righteousness, which is the very essence of the soul. These things cannot be taught, but they can be awakened in the heart of the youth if the parents or the guardians only know how. The child must not be forced by principles, but love of virtue should be created in his heart, for in the inner nature of every soul there is love of virtue. Spirituality in the real sense of the word is the discovering of the spirit, which is attained by rising above self or by diving into self.
靈性來自心的柔軟；而心之所以會變得冰凍，是由於周遭生活的冷漠。世俗生活對頭腦的影響，通常帶有凍結的效果；因為四面八方而來的自私，自然會使人變得冷淡而自私。因此，不斷地使青年的心變柔軟，是必要的。有兩種方式可以使心柔軟；一種，是幫助青年向一切不同形式中閃耀的美打開自己；另一種，是使他對正直產生傾向，而正直正是靈魂最本質的核心。這些東西無法被硬教出來，但若父母或監護人知道方法，就可以把它們喚醒在青年的心中。孩子不應被原則強迫；而應當在他的心中培養出對德行的愛，因為每一個靈魂的內在本性中，都有對德行的愛。靈性，在這個詞真正的意義上，就是發現靈，而這可以藉由超越自我，或藉由深入自我而達成。
The greatest fault of the day is the absence of stillness. Stillness is nowadays often taken as leisureliness or as slowness. Modern man lacks concentration and carries with him an atmosphere of restlessness; with all his knowledge and progress he feels uncomfortable himself, and unintentionally brings discomfort to others. Stillness is therefore the most important lesson that can be taught to the youth of today.
這個時代最大的缺失，就是沒有靜定。如今，人們常把靜定誤認為閒散，或誤認為遲緩。現代人缺少專注，身上總帶著一種躁動的氣氛；儘管他擁有各種知識與進步，他自己仍感到不安適，也在不知不覺中把不舒服帶給別人。因此，靜定是今日最應該教給青年的一課。
Spirituality is like the water hidden in the depth of the earth: hidden in the heart of man, this water which is spirituality must be, so to speak, dug out. This digging is done when one takes pains in awakening one’s sympathy towards others, in harmonizing with others and in understanding others.
靈性就像深藏於大地深處的水：同樣地，藏在人心深處的這股靈性之水，也必須被挖掘出來。這種挖掘，發生在人用心去喚醒自己對他人的同理、去與他人和諧、並去理解他人之時。
The outer knowledge of human life and nature is called philosophy, but the inner knowledge of these is called psychology. This knowledge can be studied; yet the real spirit of this knowledge is manifested in the awakening of the soul. The youth must be given higher thoughts in order that he may think about a higher ideal, uphold a higher conception of life, gain a higher aspiration, and carry through life a higher attitude, a higher point of view.
對人類生命與自然的外在知識，叫作哲學；而對這些事物的內在知識，則叫作心理學。這些知識可以被研究；然而，這些知識真正的精神，卻是顯現在靈魂的甦醒之中。青年必須被給予更高的思想，好使他能思想更高的理想，持守更高的生命觀，獲得更高的志向，並在一生之中帶著更高的態度與更高的觀點而行。
It is in the ennobling of the soul that spirituality lies, not in a mere show of spirituality; and nobleness of the soul is realized in the feeling of selflessness. Whatever be a man’s rank or position, if he shows selflessness in life he is truly noble. The spiritual nobility is the real aristocracy, for it expresses itself in democracy. In a really spiritual person aristocracy and democracy are one, for these ideals, which both have their spiritual beauty, are summed up in the one spirit of nobleness. A youth must be taught that it is not becoming angelic which shows spirituality; it is becoming human which is the true sign of the spiritual man.
靈性存在於靈魂的高貴化之中，而不在於靈性的外表展示；而靈魂的高貴，是在無私的感受中被實現出來的。無論一個人的身分或地位如何，只要他在生命中顯出無私，他就是真正高貴的人。靈性的高貴，才是真正的貴族性，因為它會在民主中表達出來。在一個真正有靈性的人身上，貴族性與民主性原是一體，因為這兩種都具有靈性之美的理想，最終都歸結在同一個高貴之靈中。青年必須被教導：顯出靈性的，不是變得像天使，而是變得真正像人。這才是靈性之人的真實記號。