10. Psychology (3) The Use of Psychic Power
10. 心理學 (3) 靈能力量的運用

3.1 Psychic Moral
靈能力量的倫理

Before practicing psychic power, one must know the law of its operation and its moral.

在實踐靈能力量之前，一個人必須先了解它運作的法則，以及其中所涉及的倫理。

The first thing that one must consider in this way of healing is that it is not necessary that one should try to heal every disease and every patient. There is no use in employing horses when an engine can serve the purpose, and it is not wise to let men carry a load when there are donkeys to answer the purpose. There are ailments that a little drug or herb can cure; to use the power of the mind of these would be nothing but waste. Therefore, healing is necessary in such cases especially where medicine is not required or where medicine has no power. Diseases of the nerves, particularly, are mostly caused by the mind, and medicine can never cure them completely. In such cases healing is necessary. In cases, also, where one word of suggestion can impress the patient, where one word of consolation can bring the patient cure, where a touch of the hand can relieve a patient from pain, it is not necessary to waste time in the pursuit of medicine.

在這種療癒方式中，首先必須考慮的是：並不是每一種疾病、每一位病人，都有必要使用靈能力量來療癒。如果機器可以完成工作，就沒有必要動用馬匹；如果驢子可以搬運重物，也沒有必要讓人去背負。有些疾病只需要少量藥物或草藥便能痊癒，若在這些情況下動用頭腦的力量，只是一種浪費。因此，靈性或靈能療癒尤其適用於那些不需要藥物，或藥物無法產生作用的情況。尤其神經方面的疾病，許多都源自頭腦，而藥物永遠無法徹底療癒；在這類情況中，療癒便是必要的。同樣地，如果只需要一句暗示就能影響病人，一句安慰就能帶來康復，或一個手的觸碰便能減輕疼痛，那麼也沒有必要把大量時間花在尋找藥物上。

But besides healing by psychic power, objects can be gained and affairs can be accomplished and minds can be controlled, and this is the time when we ought to be more cautious than ever. Every profit in the world has its disadvantages, to balance life; and the profit of psychic power being great, its dangers are great too. There is a time when an officer, a chief, a king rules all those under him, and there is a time when the wheel goes the other way, so that those whom he ruled begin to rule him. The Tsar, whose command was in the East and West, had to obey the Cossack who was his guard. And such a time comes when the psychic moral is disregarded.

然而，靈能力量除了能被用於療癒之外，也能用來獲得事物、完成事情，甚至影響與控制人的頭腦；而到了這一點，我們更必須比任何時候都謹慎。世上一切利益都有其相應的不利面，以維持生命的平衡；既然靈能力量所帶來的利益極大，它所伴隨的危險也同樣巨大。有時，軍官、領袖或君王統治著所有在他之下的人；但也有一天，輪子會轉向另一邊，使那些曾被他統治的人反過來統治他。曾經號令東西方的沙皇，最後也必須服從守衛他的哥薩克人。當一個人忽視靈能力量的倫理時，同樣的反轉便可能發生。

Playing with psychic power is like playing with fire: your life is always in danger. He only is safe in using psychic power freely to whom the interest of another person comes first and his own after, who is unselfish and willing to sacrifice his own benefit for another. But one must not be afraid of developing this power and using this power. It is no sin to possess wealth; it is a sin when you make bad use of it. And so it is with psychic power. You must acquire it, you must develop it, and you must utilize it, as long as you are confident of yourself and you are sure that you will do no one harm and would rather benefit another person than yourself.

玩弄靈能力量，就像玩火，自己的生命始終處於危險之中。只有那種把別人的利益放在自己之前、不自私、並且願意為他人犧牲自身利益的人，才真正能夠安全而自由地運用這份力量。然而，人也不應因此害怕發展或使用靈能力量。擁有財富本身並不是罪，錯誤地運用財富才會帶來問題；靈能力量也是如此。人應當獲得它、發展它，也應當運用它——前提是他能夠信任自己，確信自己不會傷害任何人，並且寧願使別人受益，而不是只為自己謀利。

3.2 The Use of Psychic Power
靈能力量的運用

It was thought by the orthodox that psychic power and its use were both dangerous and it was considered as magic, and its practice was forbidden by the religious authorities. Saying that psychic power is undesirable is as absurd as saying that muscular strength is undesirable or that to be wealthy is undesirable or saying that strength of any kind or every kind is undesirable. The man who looks at psychic power with contempt, it would seem, has no right even to call God all-mighty, for might in its depth is in psychic power. It is psychic power which is the proof of God’s might in man.

正統宗教人士過去常認為，靈能力量及其運用都是危險的，並把它視為魔法，因此宗教權威禁止人們修習。然而，說靈能力量是不值得擁有的，就像說肌肉力量不值得擁有、財富不值得擁有，或任何形式的力量都不值得擁有一樣荒謬。一個鄙視靈能力量的人，甚至似乎沒有資格稱神為「全能」，因為「大能」在人的深處正是透過靈能力量顯現。靈能力量，就是神之大能在人身上的證明。

Yes, one must know, even before he possesses psychic power and should consider after he possesses the power, what manner he should adopt in using it — with the thought of reason and justice, to what extent man has the right to use his power on another.

然而，一個人在尚未擁有靈能力量之前，就必須明白；而在擁有力量之後，更應持續思考：自己應當以什麼方式運用它？依照理性與正義，人究竟在多大程度上有權把自己的力量作用於另一個人？

There is a saying of a philosopher, “Exercise power when you have it.”

有一位哲學家曾說：「當你擁有力量時，就運用它。」

“There is a quotation from Gilani, who says, “My Mureed, do not shrink from using power — if thou hast any.”

吉拉尼（Gilani）也曾說：「我的門徒，若你擁有力量，就不要畏縮於運用它。」

With this liberty a knowledge is necessary of the outcome of the exercise of psychic power in every case. Sometimes man’s own noose catches his throat; many times a net becomes a prison to the netter; many times man knocks his own head against the wall when trying to knock the head of another.

然而，在擁有這份自由的同時，也必須了解每一次運用靈能力量之後可能產生的結果。有時，一個人自己編好的繩套反而套住自己的脖子；設下的網反而成為捕網者自己的牢籠；一個人原本想把別人的頭撞向牆壁，最後卻往往是自己的頭撞上了牆。

There is no greater power than psychic power, and to play foolishly with it would be like playing with something worse than fire. Many, when trying to kill another, have killed themselves. Many, trying to separate two loving friends, have separated in the end their own body and soul. Therefore this law should be observed when using psychic power, that we must send with this power such a thought that, in the event of its returning to us it may bring a thousandfold more benefit to us than it brought to the one to whom we sent it.

沒有比靈能力量更大的力量；而愚昧地玩弄它，甚至比玩火更加危險。許多人試圖殺害別人，最後卻殺死了自己；許多人試圖拆散兩個彼此相愛的人，最後反而使自己的身體與靈魂分離。因此，運用靈能力量時必須遵守一項法則：我們隨著這份力量送出去的思想，必須是那種即使有一天回到自己身上，也會為自己帶來比它曾給予對方更多千倍益處的思想。

3.3 The Use of Psychic Power
靈能力量的運用

The use of psychic power is allowable to those who have insight into the law of nature; but without this knowledge the use of psychic power would be most harmful. By psychic power one can heal oneself and another, one can construct one’s own affairs as well as the affairs of others, one can acquire riches and position; also, one can destroy things. The difficulty is in this question: What is really beneficial? For man’s fancies in life change at every moment, and what at one moment he thinks good and attainable at another moment he thinks useless; at one moment he thinks a certain thing profitable and the same thing after more reflection begins to seem disadvantageous.

只有對自然法則具有洞見的人，才適合運用靈能力量；缺乏這份知識時，運用靈能力量反而可能造成極大的傷害。透過靈能力量，人可以療癒自己或別人，可以建立自己的事情，也可以幫助別人的事情；可以獲得財富與地位，也能摧毀事物。真正困難的問題在於：究竟什麼才是真正有益的？人的想望時時刻刻都在變化；某一刻認為美好、值得追求的事，下一刻可能又覺得毫無用處；某一刻認為有利的東西，經過更多思考之後，又可能開始顯得不利。

For instance, by psychic power a person attracts wealth and perhaps the same may have become harmful to his children, or one desired a position and occupied it by psychic power and situated himself in a position where there was danger to life. One always sees this by deep study of life, that one gain causes a loss of a certain thing and one loss brings about a gain of a certain kind. And this is the necessary thing in life; there would not be a balance if it were not so.

例如，一個人運用靈能力量吸引財富，而這筆財富後來可能反而對他的孩子造成傷害；又或者，一個人渴望某個職位，透過靈能力量得到了它，最後卻把自己置於一個危及生命的位置。若深入觀察人生，我們總會發現，一項所得往往伴隨著某種失去，而一項失去又會帶來另一種所得。這正是生命所必需的；若不是如此，生命便不可能維持平衡。

The first thing that is desirable, or that which is most desirable in life, is wisdom. The next is power. As a foolish man would not be able to make good use of his wealth, so a person with psychic power without wisdom is apt to harm himself with his own power rather than to do any good. Every atom in this world has its peculiar charm and attraction, and mankind, so attracted by things that seem for the moment attractive, whether wealth, power, position or a friend, does not necessarily know the outcome of their attainment.

人生中首先應當追求，也是最值得追求的，是智慧；其次才是力量。就像一個愚昧的人無法善用自己的財富，一個擁有靈能力量卻沒有智慧的人，也更可能被自己的力量所傷，而不是藉此行善。這個世界上的每一個原子，都具有它獨特的魅力與吸引力；而人類很容易被眼前看來具有吸引力的東西所吸引——無論是財富、力量、地位或一位朋友——卻未必知道真正得到它之後會帶來什麼結果。

Every man is as blind in his desire of attainment as a child attracted to anything beautiful, be it a toy or a knife. And when man cannot attain to it he feels as disappointed as a child that is not allowed to play with the knife. And it is keen sight into life that makes man see what is really good for him in his life. Selfish both are, the wise and the foolish; only that the foolish with his selfishness meets with disappointment while the wise with his selfishness gets the benefit. The nature of power is to cover the eyes and hide from one’s sight the true nature of the things he wishes to attain. When power leads and wisdom follows, the face of wisdom is veiled and one stumbles; but when wisdom leads and power follows, then they arrive safely at their destination.

每個人在追求某樣事物時，往往都像一個孩子被漂亮的東西吸引一樣盲目，不論那東西是玩具還是一把刀。當人無法得到自己想要的東西時，失望的程度也就像一個不被允許玩刀子的孩子。然而，只有對生命具有敏銳洞見的人，才能看見究竟什麼才真正對自己有益。智者與愚者其實都會為自己著想；差別只在於，愚者的自利最後帶來失望，而智者則能從自己的選擇中得到真正的益處。力量的本性，容易遮蔽人的眼睛，使人看不見自己所渴望事物的真實本質。當力量走在前面、智慧跟在後面時，智慧的面容被遮蔽，人便容易跌倒；當智慧走在前面，而力量跟隨其後時，人便能安全抵達目的地。

3.4 The Activity of the Mind as an Arrow
頭腦的活動如同箭矢

There are stories existing in all nations of the wonderful things that are done by magic; to some they are amusing, but there seems to be no reality in them. But to some, this is a reality seen every moment. The working of the mind consciously or unconsciously has its effect upon another, and in due course of time the power rebounds, and therefore, consciously or unconsciously, every activity of mind turns into an arrow and it reaches the person who sent it out in some form or other, sometimes with and sometimes without his knowledge. Even a thing that one says behind a person, that is in the absence of a person.

世界各民族都有關於魔法奇事的故事；對有些人而言，這些故事只是有趣，似乎沒有任何真實性。然而對另一些人而言，這卻是每一刻都能觀察到的現實。頭腦無論有意識或無意識地運作，都會作用於另一個人；而經過一段時間，這股力量又會反彈回來。因此，頭腦的每一項活動，無論有意識或無意識，都會變成一支箭，最終以某種方式回到射出它的人身上，有時本人知道，有時則毫無察覺。甚至一個人在別人背後所說的話——也就是趁對方不在場時所說的話——也是如此。

What one feels has a greater power than what one thinks, and what one says has a lesser power than what one thinks; but when feeling and thought are connected, the power is greater, and when speech is added to it, it is still greater, and with action it becomes perfect. But behind this arrow there is a power of good will or ill will. Good will strengthens the power of the arrow, and ill will weakens it. And the reaction of what one sends consciously or unconsciously to another person is like a ball thrown against a wall; it hits the wall and rebounds and comes to the sender.

一個人所感受到的，比單純所想的具有更大的力量；而一個人所說出的話，其力量單獨來看則比思想小。然而，當感受與思想結合時，力量便會增強；若再加上言語，力量更大；一旦再化為行動，力量便完整了。然而，在這支箭的背後，還有善意或惡意的力量。善意會增強這支箭的力量，惡意則會削弱它。而一個人有意或無意送向別人的東西，其反作用就像一顆球被丟向牆面：球擊中牆壁之後，終究會反彈回投擲者。

Working with psychic power is like playing with fire. No doubt it is delightful to see the heart’s desire coming to fulfillment without external action, just as there is delight in looking at a firework. At the same time there lies danger in it, for fire is destructive. It is the first essential thing before using psychic power to develop love in one’s heart, that there should be no other thought but that of good will to another, and forgiveness, and then to rise above selfish motives and to make a point to live for others. Then alone man is entitled to experiment with psychic power.

運用靈能力量，就像玩火。毫無疑問，看著心中的願望不必經由外在行動便逐漸實現，就像觀看煙火一般令人喜悅；但其中同時也隱藏著危險，因為火具有毀滅性。因此，在運用靈能力量之前，第一件不可或缺的事，就是先在心中發展愛，使自己對別人不再懷有任何念頭，除了善意與寬恕；接著再超越自私的動機，以為別人而活作為人生的原則。只有到了這個時候，人才能真正有資格嘗試運用靈能力量。

3.5 Fancy, Action, Result
想望、行動與結果

It is necessary to have insight into the laws of nature before one makes use of psychic power. Working with psychic power is like playing with fire. There are three stages of action: fancy, action, and result. Fancy is the infant stage. In this stage on hopes for a result and one forms a picture in his mind. In the action he is so engrossed in the effect that action produces that he thinks little of the result, yet he has some ideas about the result. But the third stage, which is the stage of result, shows its effects much clearer than ever before; and often one finds one has arrived at quite a different port from the one he has intended at the time of sailing.

在運用靈能力量之前，必須先對自然法則有所洞見。運用靈能力量如同玩火。任何行動都可以分為三個階段：想望、行動與結果。想望是最初、如嬰兒般的階段；在這個階段，人期待某個結果，並在頭腦中形成一幅圖像。到了行動階段，人往往全神貫注於行動本身所產生的作用，因此較少想到最後的結果，雖然心裡仍會有某種預期。然而到了第三階段，也就是結果真正顯現之時，它的影響才會比以往任何時刻都更加清楚；而人常常到這時才發現，自己最後抵達的港口，與當初啟航時想去的地方完全不同。

This is a saying, “Man proposes, God disposes,” which may be interpreted that there is one ray from man’s mind working toward a certain destiny and perhaps a thousand rays or perhaps innumerable rays may be opposing. And how can this one ray stand against a thousand rays unless this one ray has developed a thousand rays? Even then, before innumerable rays it may fall. Therefore there are a thousand things one should consider when working with psychic power. Among them, two are most necessary. One thing, which begins from strength of character and culminates in the Might of God; the other is wisdom to begin with. When it has developed it is insight into things and their result.

有一句話說：「謀事在人，成事在神。」這句話可以理解為：人的頭腦也許有一道力量，朝著某個特定的命運前進；然而與此同時，可能有一千道、甚至無數道力量與它相反。除非這一道力量本身發展到足以抵得上一千道力量，否則怎麼可能與它們抗衡？即使如此，在無數力量面前，它仍可能倒下。因此，在運用靈能力量時，有成千上萬的因素需要考量；其中最重要的有兩項。第一，是從品格的力量開始，最終抵達神之大能；第二，是從智慧開始，而智慧發展到更高程度時，便成為對事物及其結果的洞見。

It is to swim with the tides, and that no one can see except the one who has gone through crucifixion in life and has experienced bitterness through patience and through sacrifices, renunciations, disheartenments and disappointments, and who has learnt by this the lesson of resignation and contentment with the Will of the Divine Being. He can see with open eyes the way the tides flow, and he swims with the tides, and his position in life is like the position of one swimming with the tide, in which he does not help himself much. . . it is the tides which take him in their arms. And imagine the position of one who is swimming against the tides, his two arms fighting a battle against a thousand strong arms of the sea!

真正的智慧，是懂得順著潮流而行。然而，除非一個人在人生中經歷過如同受難般的考驗，透過耐心、犧牲、捨離、心灰意冷與失望而嚐過生命的苦澀，並從中學會順受，以及對神聖存在之旨意的知足，否則很難真正看見潮流的方向。這樣的人能睜著眼睛看見潮水如何流動，並隨潮而游。他在人生中的處境，就像一個順著潮流游泳的人，幾乎不需要用太大的力氣，因為潮水本身已經把他抱在懷中。再想想一個逆流而游的人，他只有兩隻手臂，卻要與大海千百隻強壯的手臂搏鬥！

3.6 Power of the Psyche
心靈的力量

The law of psychic power is like the law of all power. By power all things are accomplished. Creation, maintenance and destruction, all these are the outcome of power. Of all powers, psychic power is the most powerful and the most important, and as success and failure can be attained by the right use of power, so by psychic power also one may meet with great success or great failure. The scope of psychic power is much greater, and therefore the greatest success may be gained and the greatest damage may be done in one’s own life and the life of others.

靈能力量的法則，與一切力量的法則相同。一切事情都是透過力量完成的；創造、維持與毀滅，都是力量所產生的結果。在各種力量之中，靈能力量是最強大、也最重要的一種。正如力量若被正確運用，可以帶來成功，而錯誤運用則可能導致失敗；靈能力量同樣能使人得到巨大的成功，也可能遭遇巨大的失敗。由於靈能力量作用的範圍更廣，因此它既可能為自己與他人的生命帶來最大的成就，也可能造成最大的傷害。

As the world is an illusion, every activity in it is an illusion, and when one tries to accomplish a thing by the help of psychic power he often does not know the consequences. The workings of life as a whole are a mystery to the individual and its knowledge is a mist. Man can know by his limited reason only that which he can know about what he wishes to accomplish and about its result. He does not know the result of his individual action and the effect upon the whole and upon the inner workings of the inner scheme of nature.

既然世界本身是一種幻象，其中的每一項活動也都帶有幻象的性質。因此，當一個人試圖藉由靈能力量完成某件事時，他往往並不知道真正的後果。生命作為一個整體，其運作方式對個人而言是一個奧祕，人對它的認識如同隔著一層霧。憑著有限的理性，人只能了解自己所想完成的事情，以及自己所能預想的結果；但他並不知道個人行動最後會帶來什麼完整結果，也不知道它會如何影響整體，以及自然內在秩序的深層運作。

Sometimes the loss to one individual is the gain to the whole; sometimes the gain to one individual is loss for the whole. And as everyone thinks of his own interest or of the interests of those whom he calls his own, he is not expected to know the inner scheme of nature nor what is good for the whole. With this ignorance, when man tries to accomplish something by psychic power he is often like a child playing with a machine upon which the mechanism of the whole factory depends.

有時，一個人的失去反而是整體的獲益；有時，一個人的所得卻是整體的損失。由於每個人通常只想到自己的利益，或那些他稱為「自己人」之人的利益，因此很難真正知道自然深層的安排，也不知道究竟什麼對整體才是有益的。在這種無知的狀態下，一個人若試圖透過靈能力量完成某件事情，就常像一個孩子在玩弄一部機器，而整座工廠的運作其實都依賴那部機器。

3.7 Motive (1)
動機 (1)

Psychic power is like a spring of water — ample water and constantly pouring; and motive forms a channel for this water and thereby limits it to a certain extent. As by the channel formed by water, the farms are supplied and the water can become useful, so by a motive psychic power can become useful; without a motive it is useless. As many motives, so many channels; and as many times the water divided, so many times the power divided. It is therefore that people with many motives have much less success, but with a single motive sure success is achieved.

靈能力量就像一股泉水，水源充沛而不斷湧出；而動機則為這股水形成一條渠道，因此也在某種程度上限制它。正如水透過渠道流向田野，才真正發揮灌溉的作用，靈能力量也只有透過一個動機，才能成為有實際用途的力量；沒有動機時，它便無從發揮。動機有多少，渠道就有多少；水被分流多少次，力量也就被分散多少次。因此，動機很多的人往往較難成功，而只有一個明確動機的人，則更能確實達成目標。

When a person has no motive it is no fault of psychic power if nothing is accomplished. Even in a motiveless person it is possible that there may be a store of psychic power. When psychic power is directed in a channel it becomes like sweet water of a river, for by motive several virtues are developed. When psychic power is stored up and there is no motive, perhaps it is as wide as an ocean, but it is brackish water. Without motive a person is indifferent in everything.

如果一個人沒有任何動機，因而什麼也沒有完成，這並不是靈能力量本身的問題。即使一個沒有動機的人，也可能儲藏著極大的靈能力量。當靈能力量被引導進一條渠道時，它就像河流中的甘甜之水，因為人會透過動機發展出各種德性。相反地，當靈能力量大量儲存著，卻沒有任何動機，也許它廣闊得像海洋，卻是無法飲用的鹹水。沒有動機，一個人便會對一切事情漠不關心。

There are great souls in the east who are called majdhub. In their fullness of spiritual perfection they naturally have no motive, for no motive seems to them worth caring for in life, and therefore, with ocean-like psychic power, they accomplish nothing. Those who know about their power get some benefit out of their power, but they consider it as dangerous to approach them as to play with fire. If anybody can get them to consent to his wish it is sure to be granted, for it is just like the whole ocean making waves to grant their desire, and yet from their part there is no movement. If they have said yes with the yes of another they have not meant it. The majdhub is a marvel, and in the form of the majdhub the secret of God is hidden; for if God ever walks on earth, he walks in the form of the majdhub.

東方有一些偉大的靈魂，被稱為「神愛所攝者」（majdhub）。由於他們已經達到靈性圓滿，自然而然不再具有世俗動機，因為生命中沒有任何目的在他們看來值得執著。因此，即使擁有如海洋一般浩瀚的靈能力量，他們自己卻什麼也不去完成。知道他們力量的人，有時能從中得到幫助；然而，人們也認為接近他們就像玩火一樣危險。如果有人能使他們真正同意自己的願望，那個願望幾乎必然會實現，因為那就像整片海洋都掀起波浪來成全此人的願望，而從神愛所攝者自身而言，卻沒有任何刻意的行動。如果他只是隨著別人的「是」而說了一聲「是」，那並不代表真正的同意。神愛所攝者本身就是一個奇蹟，在神愛所攝者的形態中隱藏著神的祕密；若神曾以人的形態行走在世間，那麼祂所行走的形態，便如同神愛所攝者。

3.8 Motive (2)
動機 (2)

It is a most important rule of psychology that every motive that takes it root in the mind must be watered and reared until it’s flourishing, and if one neglects this duty one not only harms the motive, but by this willpower becomes less and the working of the mind becomes disordered. Even if the motive be small and unimportant, a steady pursuit after its attainment trains the mind, strengthens the will, and keeps the inner mechanism in order.

心理學有一條非常重要的法則：凡是一個動機已經在頭腦中扎根，就必須持續灌溉、培育它，直到它真正成長茁壯。如果忽略這項責任，不只是那個動機本身受到傷害，一個人的意志力也會因此減弱，而頭腦內在的運作機制也會逐漸失去秩序。即使那個動機看起來很小、並不重要，持續而穩定地追求它的實現，仍能訓練頭腦、增強意志，並維持內在機制的秩序。

For instance, when a person tries to unravel a knot and then he thinks, “It is no use spending time in this,” he loses an opportunity of strengthening the will and attaining the object desired. However small a thing may appear to be, when once it has been taken in hand one must accomplish it, not for the thing itself but for what benefit it brings.

例如，一個人開始解一個繩結，做到一半卻想：「把時間浪費在這件事上沒有意義。」於是停了下來。這麼一來，他便失去了一個鍛鍊意志、並完成自己原本目標的機會。無論一件事看起來多麼微小，只要已經真正著手去做，就應當盡可能完成它；這並不只是為了那件事本身，而是為了它對自身所帶來的鍛鍊與益處。

Yes, thought must be given to its importance and value in the beginning, when the motive begins to take root in the mind, and one must prevent an undesirable or unimportant motive from taking root. But once the motive has taken root in the mind, one must try to accomplish the aim. If repressed or destroyed in some way or otherwise neglected, then it takes some other form for its accomplishment and the outcome is not the desired one, for the desired result can only be achieved by directing the motive through a certain channel.

當然，在一開始，當動機才剛要在頭腦中扎根時，就必須先思考它的重要性與價值，並阻止那些不值得或不重要的動機扎根。然而，一旦某個動機已經真正扎根於頭腦之中，就應努力把目標完成。如果它受到壓抑、被強行摧毀，或以其他方式遭到忽視，它反而可能改換另一種形式來尋求完成，而最後產生的結果便不再是原本所希望的結果。因為真正想要的成果，只有在把動機引導進適當的渠道時，才能得到。

3.9 Motive (3)
動機 (3)

Man’s greatness and smallness depends upon his motive, not necessarily upon his conditions, environments and surroundings. No, the conditions, environments and surroundings of man are created by his motive. A man of noble motive is surely noble; a man with evil motives is certainly wicked. A man’s form, movement, expression, voice, word, atmosphere, everything speaks aloud of the motive he holds in his mind, and it is impossible to hide the motive.

一個人的偉大或渺小，取決於他的動機，而不一定取決於他的處境、環境或周遭條件。更進一步說，一個人的處境、環境與周遭條件，本身也受到他的動機所塑造。具有高尚動機的人，自然是高尚的；懷抱邪惡動機的人，也必然走向惡。一個人的外貌、動作、表情、聲音、言語與氛圍，一切都在清楚訴說著他頭腦中所懷抱的動機；動機其實無法真正隱藏。

The difference between the sane and an insane person is that the sane person knows his motive, holds fast his motive, and looks forward to its fulfillment and perseveres patiently in its path, whereas the insane person is not decided about his motive, he cannot hold his motive, and as he is undecided about his motive he does not know what he is pursuing. Something he desires, and something else he does, and still something else is done. That shows that the path of mastery is the path of attainment, which depends upon the quality of discrimination, the power of preservation, and the capability of accomplishment.

一個心智健全的人與失去健全的人之間，其中一項差別在於：心智健全的人知道自己的動機，能牢牢持守它，朝著它的實現前進，並在這條路上耐心而持續地努力；而一個失去健全的人，對自己的動機沒有定見，無法把它保持住。正因他連自己的動機都不確定，也就不知道自己究竟在追求什麼。他想要的是一件事，做的卻是另一件事，最後發生的又是第三件事。由此可見，主宰之道也是成就之道，而它取決於辨別的品質、持守的力量，以及把事情完成的能力。

Motive is life, and in the absence of motive life is support-less. By a keen study of death one will find that most cases of death occur by the lack of motive, and again people live much longer than their mind or body could allow them to, merely by the power of motive. Motive is not life-giving but power-giving, for all power and influence belong to motive. As large as is the motive, so large a means it requires; and as Providence supplies food to every life according to its demand, so the means are provided to every motive.

動機就是生命的支柱；缺乏動機，生命便失去了支撐。如果仔細觀察死亡，人會發現，許多死亡的發生都與失去動機有關；另一方面，也有人單憑動機的力量，活得遠比他的頭腦或身體原本所能支撐的時間更久。動機本身並不是給予生命，而是給予力量，因為力量與影響都依附於動機。動機有多大，就需要多大的條件來承載；正如天意會依照每一個生命的需要供應食物，也會為每一個動機提供相應的途徑與資源。

There are right motives and wrong motives, and there are motives that are beneficial or unbeneficial. There are motives which are our friends and motives which are our enemies. Therefore, in studying motive according to the psychological point of view one should remember that in its practice the moral law must be considered first.

有正確的動機，也有錯誤的動機；有對我們有益的動機，也有對我們無益的動機。有些動機是我們的朋友，有些則是我們的敵人。因此，從心理學的角度研究動機時，必須記得，在實際運用之前，首先應當考慮的是倫理法則。

3.10 Progress Backward or Forward
向後或向前的成長

Man is progressive; so is a nation or a race or the world. But he progresses either forward or backward, and often man progresses forward and backward both; and this may be understood by studying the motive. A man who thinks, “I must rise to the position of prime minister of the state,” and works for it, and when somebody says, “If you give up your perseverance in that direction it would be possible for you to have some decent post,” ceases his activity in that direction and turns his activities to the other — as soon as he has done so has progressed backward. And the one who progresses backward perhaps may not even fit himself for that situation; he may be trembling on his post, even to keep that up, for with the descent the willpower diminishes and with ascent the willpower increases.

人是不斷成長的；一個國家、一個民族乃至整個世界也是如此。然而，成長既可能向前，也可能向後，而且人常常同時經歷向前與向後的成長。從一個人的動機便能理解這件事。假設一個人想著：「我一定要成為這個國家的首相。」並為此努力；後來有人對他說：「如果你不再堅持這個方向，也許至少可以得到一個還不錯的職位。」於是他放棄原來的努力，轉而追求較低的目標。就在他做出這個改變的那一刻，他已經開始倒退成長。而一個倒退成長的人，最後甚至可能連較低的職位也無法勝任；他也許坐在那個位置上戰戰兢兢，連維持現狀都十分吃力。因為人在下降時，意志力會減弱；而人在向上時，意志力則會增強。

Therefore, the best thing is to look forward and proceed on from a motive to a greater motive, and so conquering the affairs in life, to arrive at the destined goal. It is foolish to have an unwise motive, and it is more foolish to waver after having determined on a motive, and it is weak not to proceed with the motive for lack of means or talent, since means or talent are no doubt as wings to the bird, but they are man’s natural inheritance; and it is the power of motive and the eagerness to carry it on which will produce in man talent and will create the means.

因此，最好的方式就是始終向前看，從一個動機走向更大的動機，逐步克服生命中的事情，直到抵達命定的目標。懷抱一個不明智的動機是愚昧的；然而，一旦已經確立了動機，卻又搖擺不定，則更加愚昧。而僅僅因為缺少條件或才能，便不再朝自己的動機前進，則是一種軟弱。條件與才能固然如同鳥的雙翼，但它們本來就是人所能發展的天賦；正是動機本身的力量，以及堅持把它完成的熱切，會在人內在創造出才能，也會逐漸創造出所需要的條件。

If the optimistic is laughable the pessimistic is pitiable. The world may laugh at the hopeful, and yet he alone has the chance of gain; but the one whose lack of hope deprived him of holding fast to his motive is lost in the mist. Life is a struggle of gain and loss, and gain is always on the side of the one who even in his loss yet holds hope; and he has not lost who has the slightest degree of hope. And there may be every means on the side of man, and without hope he will never accomplish.

如果樂觀的人顯得可笑，那麼悲觀的人則令人惋惜。這個世界也許會嘲笑充滿希望的人，然而真正有機會得到成果的，正是他。反之，一個因失去希望而再也無法持守自己動機的人，只會迷失在濃霧之中。人生就是一場得與失的搏鬥，而所得永遠站在那個即使身處失去之中，仍然懷抱希望的人這一邊。只要還保有哪怕一絲希望，一個人就還沒有真正失敗。即使一切外在條件都已具備，若沒有希望，人仍然無法真正完成任何事情。

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