这篇问答是关于提问者内在的对黑人的歧视，他想摆脱这种心理，虽然他也理解这种观点可能是和他生长的地方有关（也就是在美国南部），但是他还是希望了解自己是怎么回事。
克氏说的内容是有关这种所谓的问题，并不是靠简单的去除就可以的。这只是更大的问题的一部分，也就是人们正是因为承认了、允许了更大的罪恶，也就是克氏经常说的杀戮和战争，于是这个对黑人的歧视当然会一直存在下去。问题并不能从小的地方去解决，而是需要发现更加深刻的原因。
那么怎么才能发现呢？这就需要在自我身上去探索，了解自己内部的那些与生俱来的对权力和主宰的欲望，正是因为这些东西导致了所谓正常的分裂的观点，比如国家、种族等差别，及优越感和其对应的反抗。
所以如果我们试图用力地去解决某一种看似不正确的思维，那么这种用力本身又会给自己造成更大的障碍，而这种障碍会反过来反映到一个人所处的现实中。所以克氏说的，你得自己先改变，才能改变这个世界，也就是你得自己先在内部有理解才可能有正确的思维方式，才能让自己更加的明晰而进入深广的领域（那不可测量的），这才是问题的唯一解决之道。
第30章：要影响整体，部分必须转变自己
P. 说，在他试图遵循我所说的觉察时，他发现，他对这个国家（美国）的黑人种族有偏见。他如何才能摆脱这种偏见？他是在南方长大的，他在进一步交谈后解释道；尽管他已经有一段时间没有在那里生活了，但他发现这种偏见虽然是潜伏状态，但随时都会被唤醒。
如果不了解偏见的原因和影响，人们就无法“摆脱”偏见，而在理解这些原因和影响的过程中，问题会转移到更深和更根本的层面。在考虑这一更深的层面时，直接的因果关系失去了意义和重要性。
一个人们可以相当容易地理解这种特殊形式的偏见是如何产生的：劳动力短缺、奴隶制、白人统治的问题，以及希望保持政治和经济优势，胜过南方更深色皮肤的、数量也更多的人。恐惧、偏见、残忍、轻蔑和排他是一些罪恶，而允许奴隶制的那种（大）罪恶和与之相关的所有野蛮恐怖倍增了这些罪恶。
通过承认一种巨大的罪恶，比如战争，你就打开了一系列更小的不幸和灾难的大门。你被教育进入了这种偏见，你获得了偏见，通过传统继承了这种偏见，而这种继承是由你自己内在的要主宰、要强大和优越的欲望所维持和激发的。
正是这种与生俱来的冲动助长并维持了偏见，试图从表面上消除它，偏见的表面的和效果，只要它是由一个更深层、更有力的原因造成的，那么将是徒劳的。在理解这一更深层、更有力的原因时，次要的原因会自动消失。把重点放在最基本、最重要的东西上，次要的东西就失去了它的分量和意义。如果你把重点放在小的，次要的原因上，那么它会导致各种各样的困惑和痛苦，而且变得难以解决。
如果不理解并超越主宰、强大和优越的欲望，恐惧、残忍、嫉妒和其他障碍就会产生。人们可以意识到，对他人的主宰、权力等不可避免地导致反抗、对抗、暴政，最终导致战争。
你不能改造别人，让别人变好，除非你改造自己，直到你是好的。你是社会的一部分，要影响整个社会，部分必须自我改造。为了实现这一本质和有益的变化，必须以宽容的态度研究和观察主宰和对权力的欲望的多种形式——国籍、种族优越感、竞争、自我扩张等等。你必须首先在自己身上觉察到这一点，而不是在另一个人身上，因为你不能改变另一个人，但你可以改变自己。意识到这一点后，你开始发现主宰和权力的多种方式。
每次你觉察到它们的表达时，把它们想完，尽可能广泛地感受完它们。这种思考完、感受完的过程带来了越来越强烈的觉察，通过这种觉察，许多障碍和阻碍被发现并消除，解放得以发生。
如果你只是试图摆脱偏见或其他障碍，那么在这个过程中，你将发展出另一种障碍，因此，通过这种方式，无法从无知和悲伤中解脱。解脱存在于正确的觉察和正确的思维中。正确的思维是通过自我觉察、自我认识而产生的。随着越来越深的穿透，那不可估量的东西被实现了。
本文仅对翻译部分和评论申明原创↓下面是本篇文章的英语原文
Chapter 30 TO AFFECT THE WHOLE, THE PART MUST TRANSFORM ITSELF
P. said he found, in trying to follow what I had said about awareness, that he had a prejudice against the darker race in this country (America). How was he to get rid of this prejudice? He was brought up in the South, he explained after some further talk; though he had not lived there for some time, he found this prejudice, though latent, ready to be awakened.
One cannot get rid’ of a prejudice without understanding its causes-effects, and in understanding them, the problem is shifted to a deeper and more fundamental level. In considering this more profound level, the immediate cause-effect loses its significance and importance.
One can perceive fairly easily how this particular form of prejudice has arisen: the problem of shortage of labour, slavery, the domination of the white, and the desire to keep political and economic superiority over the darker and more populous people of the South. Fear, prejudice, cruelty, contempt, and exclusiveness are some of the evils that multiply by allowing the one evil of slavery and all the barbarous horrors connected with it.
By admitting one great evil, such as war, you open the door to a host of minor misfortunes and catastrophes. You were educated into this prejudice, you acquired it, inherited it through tradition, and this inheritance is maintained and inflamed by your own inborn desire to dominate, to be powerful, to be superior. It is this inborn urge that feeds and sustains the prejudice, and to attempt to be rid of it—the superficial, the effect—will be futile so long as it is being fed by a deeper and more potent cause. In understanding this deeper and potent cause, that which is of secondary importance fades away of its own accord. By placing emphasis on that which is basic, of primary importance, that which is secondary loses its weight and significance. If you lay emphasis on the minor, on the secondary, then it leads to all kinds of confusion and pain and becomes insoluble.
Without understanding and so transcending the desire to dominate, to be powerful, and to be superior, fear, cruelty, envy, and other blockages come into being. One can perceive what domination, power, and so on over others inevitably lead to—revolt, antagonism, tyranny, and ultimately war.
You cannot reform others, bring good to others till you reform yourself, till you are good. You are part of the society, and to affect the whole, the part must transform itself. To bring about this essential and beneficial change, domination and the desire for power in its many forms—nationality, racial superiority, competitiveness, self-expansion, and so on—must be studied and observed with kindly tolerance. You must become aware of it first in yourself, not in another, for you cannot change another, but you can transform yourself. Being aware, you begin to discover the many ways of domination and power.
Each time you are aware of their expression, think them out, feel them out, as extensively, as widely as possible. This process of thinking out, feeling out brings about greater and greater intensity of awareness, and through this awareness the many blockages and hindrances are discovered and dissolved, and liberation takes place.If you merely try to get rid of prejudice or another barrier, in that very process you will be developing another hindrance, and so through this way there is no release from ignorance and sorrow. It lies through right awareness and right thinking. Right thinking comes into being through self-awareness, through self-knowledge. With deeper and deeper penetration, the immeasurable is realized.
Chapter 30 TO AFFECT THE WHOLE, THE PART MUST TRANSFORM ITSELF
