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《发现心中的日月:帮助青少年完善自我的名人故事》内容简介：经典励志读本。励志是一个永恒的话题，包含着永恒的智慧。这些名人的小故事正是一缕温情的阳光，将照耀人性的每一个角落，是一把智慧的钥匙，将打开成功的通道，是一位心心相印的朋友，将和青少年一起提升人生的境界。

名人的人生经历往往坎坷曲折。但是他们立志高远，意志坚定，达到人生的大境界，看看他们的传记，可以帮助孩子增强应对挫折、克服困难的能力，也可以帮助孩子深刻理解人生，热爱生活……

短小新颖，都是和成长息息相关的小故事，每一则小故事蕴涵着深刻的道理，每一段名人的人生片段细节浓缩了生命的真谛。

《发现心中的日月:帮助青少年完善自我的名人故事》还将具更为实际的功用，在内文的具体设计中，每段故事之前都配有中英文对照的名人名言，帮助学生丰富知识储备。

第一章 一路投奔奇迹

心有大陆就不会迷失／003

像歌德一样伟大／005

三百年的信念／007

奇迹的萌发点／009

真正的音乐／011

平常心更执著／013

奇迹之桥／015

你一定要成功吗?／017

梦想与追求／019

条条大道通成功／021

以生命写下的记录／023

至真与至诚／025

第二章 叩响幸运之门

跳到舞台中间的女孩／029

但愿我生生世世为矮人／031

有些缺陷你不必在意／033

球王的自卑／035

两把小提琴／037

自信的支柱／039

.寻找最优秀的继承者／041

勇敢地跨出人生的第一步／043

自信是成功的基石／045

我无法放弃／047

“一意孤行”的石油王子／049

第三章 发现自己真实的高度

真实的高度／053

“天后”也自卑／055

寻求真理的巨人／057

绽放坚持自我的灿烂人生／059

“美中不足”还是“天生丽质”／061

重新振作还是毁灭自我／063

最伟大的胜利者／065

苦难激发成功／067

喝“马桶水”的邮政大臣／069

爱思考的人／071

审视自我的眼睛／073

擦亮心中的“镜子”／075

自我鉴定／077

第四章 带上罗盘去远航

选对人生的椅子／081

向着目标狂奔／083

爱因斯坦的“圆圈理论”／085

曾经迷失的少年／087

放弃的智慧／089

柳暗花明的生命弯道／091

放弃所有，重新开始／093

懂得放弃，才会有更好的未来／095

哈佛梦破裂后／097

第五章 成功只有一个秘密

从管理自己开始／101

积极思考的人生／103

成功学大师的秘诀／105

看宏基怎样拿第一／107

成功后的危险／109

联想少帅／111

航天英雄的成功模式／113

用心感受音乐之美／115

为成功破釜沉舟／117

砸碎坏习惯／119

第六章 苦难是人生的必修课

走过挫折的独木桥／123

失败是另一种成功／125

从小旅馆到大集团／127

居里夫人的洒脱人生／129

“放心”面对困难／131

用挫折成就坚毅人生／133

为了母亲／135

最倒霉的总统／137

一个人的战败／139

不要挥霍你头上的光环／141

振兴新加坡的设计师／143

我还能做九千件事／145

迪斯尼乐园的小路／147

喜剧大师的童年／149

在死神的陪伴下勇敢活着／151

刘娜，著名出版社策划编辑。

王墨馥，《三联生活周刊》编辑，栏目主笔，资深记者。她们共同的经历是，经常进行对成功人士的专访，在这个过程中，有个共同的发现，每一个成功者都有一个开始。勇于开始，才能找到成功的路。

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书籍介绍

《发现心中的日月:帮助青少年完善自我的名人故事》内容简介：经典励志读本。励志是一个永恒的话题，包含着永恒的智慧。这些名人的小故事正是一缕温情的阳光，将照耀人性的每一个角落，是一把智慧的钥匙，将打开成功的通道，是一位心心相印的朋友，将和青少年一起提升人生的境界。

名人的人生经历往往坎坷曲折。但是他们立志高远，意志坚定，达到人生的大境界，看看他们的传记，可以帮助孩子增强应对挫折、克服困难的能力，也可以帮助孩子深刻理解人生，热爱生活……

短小新颖，都是和成长息息相关的小故事，每一则小故事蕴涵着深刻的道理，每一段名人的人生片段细节浓缩了生命的真谛。

《发现心中的日月:帮助青少年完善自我的名人故事》还将具更为实际的功用，在内文的具体设计中，每段故事之前都配有中英文对照的名人名言，帮助学生丰富知识储备。

• 作者：Brasidas 发布时间：2010-02-22 18:18:54

  扫除迷信

• 作者：乐思海 发布时间：2007-12-11 14:11:49

  看过的佛教著作里面自认为最牛的一本

• 作者： 发布时间：2023-08-18 10:32:07

  来西西弗，没有想看的大英百科全书，一小时把这个看完了，作为一个简单的科普读物，对于新手来说，这本书还是很好入门的。

• 作者：Babynumb Nada 发布时间：2011-02-17 05:32:58

  振聋发聩，醍醐灌顶

  接下来就是如何在实际生活中去体会、领悟其中讲到的哪怕万分之一 (ps 以上评论是给秋阳创巴仁波切的同名书“突破修道上的唯物”的评论，现在这本乃豆瓣狸猫换太子产物，与本短评无关。。）

• 作者：阿库丝 发布时间：2009-05-28 19:02:29

  如实体验烦恼，即开始转化烦恼。

• 作者：padma 发布时间：2011-12-12 09:30:03

  可惜都不记得了，要重读

• 提防修道上的陷阱

  作者：热心 发布时间：2007-09-26 17:31:59

  摘录一段：正确修道，是一个非常细密的过程，不是天真地投入即可有成。歧途甚多，曲解道心和以自我为中心来解释道心的情形，都可能因误入歧途而发生；我们会欺骗自己，自以为是在发展道心，其实是在用修道法来加强我慢。这种根本的曲解，可称之为修道上的唯物。

• 创巴是个很有争议的人物

  作者：Peace 发布时间：2009-08-18 22:08:29

  http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

  酗酒，乱交，吸毒，最后死于酒精中毒

  =======================================

  Controversies

  There exist a number of controversies surrounding Trungpa's behavior.

  Despite the fact that as a monk he was supposed to be celibate, Trungpa began havng sex with women at the age of thirteen.[21] He nonetheless presented himself as a monk who was keeping the vinaya purely, and did not formally give back his vows until 1968.[22]

  Trungpa was known for his drinking of alcohol.[23] He began drinking regularly shortly after arriving in India, also a violation of his monastic vows.[24] Before his coming to America, Trungpa, while under the influence, drove a sports car into a joke shop in Dumfries, Scotland. He was left partially paralyzed and often in need of assistance to walk. On some occasions he was carried off-stage for being too drunk.[25] David Chadwick recounts:[26]

      Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

  Two former students of Trungpa, John Steinbeck IV (son of novelist John Steinbeck) and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to his addiction to alcohol, Trungpa had a "$40,000-a-year cocaine habit, along with a penchant for Seconal. . . although his drinking and sexual exploits were never kept secret, his staggering coke habit was well concealed from his students."[27] Among the things they found appalling:

      Women were trained as 'consorts.' That meant they knew what to do when he threw up, shit in the bed, snorted coke till dawn, turned his attention to other women and maybe even got in the mood for a threesome. Our little band of recovering Buddhists began to ask people if they thought this flagrant behavior constituted religious or sexual abuse. The standard answer you get from the male good old boys is . . that they never . .heard any woman complain about sleeping with Rinpoche. (I use that term loosely, because for years he was alcoholically impotent and would devise little sexual games such as using a dildo known as 'Mr. Happy' or insisting women masturbate in front of him.) . . . Many women, who felt they were no more than chattel, silently left the scene.[28]

  Another former student, Stephen Butterfield, noted that "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies . . . doubting the dharma and associating with heretics were causes for downfall . . .if this was the consequence of merely leaving the organization, what supernal wrath might be visting upon me for publicly question or discussing my experience of it?"[29] Butterfield noted the "disquieting resemblances" to cults, noting "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthily skeptical mind."[30] Nonetheless, he ultimately concluded about his experience of Trungpa's organization, "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[31]

  Trungpa was also famously antagonistic toward democracy; Butterfield noted "his views always reflected his dislike of democracy . . proposals for membership control of his organization were squashed."[32] Of Trungpa's purportedly "secular" Shambhala teachings, Butterfield said "they convey a definite authoritarian political outlook, elevating the leader above the follower, and silencing heresy," and that "the Shambhala mythology becomes increasingly complex and cultish in the upper levels."[33]

  An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of practice required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[34] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which center around samaya), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[35] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

      My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[36]

  Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[37] However, he also notes outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[38] Rexroth (in Miles, 1989) offers the observation that "Many believe Chögyam Trungpa has unquestionably done more harm to Buddhism in the United States than any man living", and called for his extradition from the United States.[39]

  Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin was gay and sexually involved with students while knowingly carrying HIV, one of whom became infected and died.[40]

  Rick Fields, historian of Buddhism in America,[41] writes that Trungpa "caused more trouble, and did more good, than anyone I'll ever know."[42]