思想迟钝是问题所在。这种迟钝源于西方对国家的支配，以及其思想对民众的支配。因此，起初在人的思维中，似乎对这一根源的治理便是解决问题的办法。然而，经过仔细审视，会发现两点值得注意的事情。

Slowness in thinking is the problem. This slowness comes from the domination of the West over the country and the domination of its thoughts over the people. Therefore, it may seem at first to the mind that the treatment of this origin is the solution to the problem. However, after close examination, two matters are noticed:

首先，这是对问题的过度简化。其次，这意味着逃避了对问题的处理。因此，这一根源只需在处理过程中加以指出，而解决方案并不依赖于它。至于对问题的简化，西方及其统治是一切困境的根源，包括思维迟缓。把治疗聚焦于根基，意味着消除根基就能消除迟缓。这虽然作为整体是正确的，但仍需要持续的跟进。因此，缺乏持续跟进本身就是对问题的简化。所以，问题在于根基的消除与持续跟进的存在。即使根基被消除，持续跟进依然必要。是持续跟进带来了对根基所遗留之物的清除，而不是根基本身。因此，持续跟进才是治疗的起点，而不是根基的消除。所以，无论作为根基的西方统治是否仍然存在，持续跟进都是解决之道。不过，根基的消除会减少跟进的负担，并使其更加有效。

firstly, this is an over-simplification of the problem. Secondly, this means escape from treating the problem. Therefore, this origin has only to be noted during treatment, but the solution does not depend on it. As for the simplification of the problem, the West and its domination is the source of all the predicaments, including slowness of thinking. Focusing the treatment on the basis means that its removal would remove the slowness. Though this is true as a whole, it needs pursuance. Thus, the lack of observance of pursuance is a simplification of the problem. So, the problem is the removal of the basis and the presence of pursuance. The presence of pursuance is necessary, even if the basis is removed. The pursuance is what leads to the removal of what the basis left, not the basis itself. Therefore, pursuance is the origin of the treatment and not the removal of the basis. So pursuance is the solution whether the basis, which is the domination of the West, remained or not. However, the removal of the basis reduces the pursuance and makes it more effective.

因此，着手（实践）是治疗的起点。着手才能消除这一根源所产生的影响。所以，着手必须先于其他一切。

Accordingly, pursuance is what the treatment starts with. Pursuance is what removes the effects of this basis. Thus, pursuance is necessary before anything else.

因此,治疗思维迟缓的方法就是追求(pursuance)。追求是不可避免的,因为没有追求就没有解决之道。所以,思维迟缓(即缺乏自发性或自发性的发展不足)的真正治疗方法就是追求。追求针对思维迟缓的方式如下:

Thus, the treatment of slow thinking is pursuance. Pursuance is inevitable, for there is no solution without it. Therefore, the true treatment of the slowness in thinking, i.e. of the absence of spontaniety or its development, is pursuance. Pursuance is focused on slowness of thinking as follows:

首先:有必要向众人和个人呈现许多事物,使他们去思考。通过他们对这些事物以及眼前所发生之事的思考,思维的迟缓或许会被察觉。对这种迟缓的觉察或感受,被视为治疗的起点。因此,我们应当把握这种觉察或感受,并深入研究,直到理解其实质。例如,我们向人们呈现某件事,比如他们的未来、他们当前的处境或他们的历史。我们发现他们对这未来的分析十分缓慢,以至于它从他们手中溜走。他们对自己的现实和历史的分析也是如此。尽管对未来的分析不同于对现实的分析,也不同于对历史的分析,然而,他们使用迟缓的思维,并且这种迟缓已成为他们的本能,使他们在分析上耗费很长时间,并将自动化的事物哲理化,直到未来、现实或历史变得模糊,而不是越来越清晰。这种思维的迟缓是所有人身上最显著的现象。因此,我们不去讨论我们所呈现的内容,无论它是什么;而是抓住在所有人身上都显现出来的这一现象。我们抓住它、把握它,并有力地加以抨击;我们解释说,这是最突出的缺陷之一,使人们厌恶它,以至于对他们说"蜂蜜是蜜蜂的排泄物"也是恰当的。如果他们厌恶思维的迟缓,即厌恶缓慢的分析,那么他们心中对思维迅速的倾向就会显现。这种倾向是康复的第一个迹象。如果这种倾向没有明显出现,那么我们就必须在他们身上培养它。这可以通过暗示,或通过快速的治疗及速度所产生的效果来实现。这样,这种倾向就会存在于一些人身上,即便不是所有人。不过,用不了多久,它就会存在于所有人身上。 因此,阐述问题并针对表面现象进行处理,会引导我们走向追求速度的倾向。这将是成功的第一个迹象。对懒散的治疗,并非来自解释与演示,也不是通过演讲或撰写书籍,而是来自使用有限数量的、包含行动的词语,或来自行动本身。这就是跟进。因此,跟进就是有限数量的词语与明显的行动。

Firstly: It is necessary to present many things to the people and to the individuals so that they think of them. Through their thinking about these things and about what occurs in front of them, slowness in thinking might be noticed. This observance or sensation of the slowness is taken as the starting point in the treatment. So we should take such observance or such sensation and study it thoroughly until we understand its reality. For example, we present to the people something, like their future, their current situation or their history. We find them analyse this future slowly until it slips away from their hands. They also analyse their reality and their history in the same manner. This is despite the fact that analysis of the future is different to the analysis of the reality and to the analysis of history. However, their use of slow thinking and the fact that it became innate to them, makes them take a long time in analysis and they philosophise the automatic things, until the future, the reality or the history becomes vague instead of increasing in clarity. This slowness in thinking is the prominent phenomenon in all of them. So we do not discuss what we presented, whatever it is; rather we take the phenomenon apparent in all of them. We hold it, seize it and attack it strongly; we explain that it is one of the most prominent faults, making it loathsome to the people, to the point that it is right to say to them that honey is the excrement of the bees. If they disliked slowness in thinking, i.e. they hated slow analysis, inclination in them towards speed in thinking would appear. This tendency is the first sign of recovery. If this tendency does not appear clearly, then we have to create it in them. This can be through allusion, or by quick treatments and the effect of the speed. Thus this tendency will exist in some of them, if not in all of them. However, it will not take a long time before it exists in all of them. Thus, presenting the matter and attacking the apparent phenomenon would lead us to the tendency towards speed. This would be the first indication of success. The treatment of slowness does not result from explanation and demonstration, or through speeches and writing books. It rather results from the use of a limited number of words that contain actions, or through the actions themselves. This is pursuance. Accordingly, pursuance is a limited number of words and apparent actions.

其次：必须坚持不懈地展示并持续跟进，直到人们或个别人士对这种跟进感到厌倦，仿佛在说：“拜托，够了”。不应期望所有人都会说够了，也不能以一两个人这样说为满足。

Secondly: It is necessary to follow up the presentation and the insistence in this pursuance, until boredom appears to the people or the individuals from this pursuance, as if they were to say, “please, it is enough”. It is not expected that all of the people will say that it is enough. Nor is it satisfactory that one or two people said that.

相反,应当感觉到人们已经对追讨感到厌烦。到了那个时候,追讨便可以停止。不应一直追讨下去,直到所有人都对此厌倦、却没有察觉或感受到为止。也不应仅仅因为少数聪明人或一小部分人的缘故就停止追讨。恰恰相反,必须持续追讨,直到人能感觉到追讨已毫无用处;一旦有了这种感觉,便应停止追讨。

Rather, it should be felt that the people were fed up with the pursuance. At that point, pursuance is ceased. It is not correct to pursue this until all the people were fed up of it, without feeling or sensing it. Pursuance should not cease just because of a few intelligent individuals, or a small number of the people. It is rather necessary that one follow up till one feels that pursuance would be of no use. At that point one stops pursuance once one felt that.

这是因为人们认为这种感受是基于一种全面的现实而存在的，而不是基于少数聪明人的某种现实。

This is because it is supposed that this feeling existed based on a comprehensive reality and not a reality of a few intelligent individuals.

第三：推行方式必须有所变化。这意味着，在向人们呈现他们的未来、当前处境和历史之后，还必须向他们呈现他们的生活、这种生活的单调及其方式。他们的生活方式也要向他们呈现，并且要保护这种生活方式，甚至以剑即武力来保护。

Thirdly: Pursuance has to vary. This means, after presenting to the people their future, current situation and their history, it is necessary to present to them their life, the monotony of this life and its manner. Their way of life is also presented to them and the protection of this way of life, even by the sword, i.e. force.

此外，对于不认同这一方法的人，应持不容忍、不姑息的态度，甚至应当是一种达到敌对程度的态度。随后，其他事项以多样的方式被提出。这其中应包括那些需要思考、而非机械照做的事项，例如那次冒险、椅子和盘子。

Moreover, the outlook towards the one who disagrees with this way should be without tolerance or negligence; it should even be an outlook that reaches hostility. Other matters are then presented, in a varied way. This should include those matters that require thinking and not automatic ones, like the venture, the chair and the plate.

他们更应当属于那些需要思考的人。

They rather should be of those that need thinking.

第四：一个人在向众人陈述问题时，必须对所讲的内容保持清醒的觉察，留意其影响，并留意人们对此的看法。这样，他的思考与觉察，便是检验自己所作判断是否正确、所陈述的道理是否无误的手段；也是使他的论述在听者和说者双方看来都切中要害的方法。若失去了觉察，便会失去一切，因为若没有觉察与思考，持续不断的努力、反复的讲述以及内容的多样化，都毫无益处。因此，觉察与思考是成功的必要条件之一。

Fourthly: One has to be in a state of awareness of the matters when he presents them to the people, aware of their effect and of the people’s thinking regarding them. This is in order that his reflection, i.e. awareness, is a means of testing the validity of the judgements he issues and the correctness of the observances that he expresses. This is also in order to launch the attack in the right place, in the view of the listener and the speaker. If one lost awareness one would lose everything, for there is no advantage from the pursuance or the repetition or the diversity, without the presence of awareness and reflection. Thus, awareness and reflection are among the necessities for success.

至于执行这种治疗的人，乍看之下，人们往往会认为应当是领导者、诚实的人，或者负责管理民众或个人的人。实际上，只要遵守了四个条件，任何人都可以对他人或对自己进行这种治疗。因此，这种治疗并非专为某一特定人士而设。它是以普遍的方式设计的，包括领导者、诚实的人、监护人，以及乌玛中任何可能的人。即使你自己意识到这个问题并为自己进行治疗，你也会得到正确的治疗，而且这已经足够。因此，必须清楚地认识到，这种治疗属于每一个人；每个人都可以承担它，即使只有一个人，即使是对自己进行。所以重要的是治疗本身，而不是由谁来实施。

As for the ones who will carry out the treatment, it appears at first to the mind that it should be the leaders, sincere ones or those in charge of the people or individuals. In reality, any person can do that with people or with himself, as long as he followed the four conditions. Therefore, the treatment is not designed for a particular person to undertake. It is rather designed in a general way that includes the leaders, sincere ones, guardians and any possible person from the Ummah. Even if you presented the matter to yourself and treated yourself, you would be treated correctly and it would be enough. Therefore, it must be well known that this treatment is the property of every man; every man can undertake it, even if he was one person and even if it was on himself. So what counts is the treatment, not who carries it out.