2. The Aim of Life
2. 人生的目標

The main object of life can only be one object, though there may be as many external objects as there are things and beings. There is one object of life for the reason that there is only one life, and this in spite of the fact that it appears outwardly to be many lives. It is in this thought that we can unite and it is from this thought that true wisdom is learned. No doubt that main object of life cannot be understood at once, and therefore the best thing for every person is first to pursue life’s object in life; for in the accomplishment of his personal object he will arrive some day at the accomplishment of that inner object. when man does not understand this he goes on thinking there is something else to accomplish, and he thinks of all that is before him that is not yet accomplished; that is why he remains a failure.

人生最主要的目標只能有一個，雖然外在的目標可以如世間的萬事萬物與眾生一般繁多。人生之所以只有一個目標，是因為生命只有一個，儘管它在外表上顯現為許多不同的生命。正是在這個思想中，我們能夠合一，也正是從這個思想中，我們學得真正的智慧。毫無疑問，人生這個主要的目標無法立刻被理解，因此對每一個人而言，最好的方式，是先在生命中追求自己的人生目標；因為在完成個人目標的過程中，他終有一天會抵達那內在目標的完成。當一個人不了解這一點時，他會不斷認為還有別的事情需要完成，總是想著眼前那些尚未完成的事；因此，他始終覺得自己是失敗的。

The person who is not definite about his object has not yet begun his journey on the path of life. One should therefore first determine one’s object for oneself, however small that object is; once it is determined one has begun life. We find with many people that somehow they never happen to find their life’s vocation. And what happens then is that in the end they consider their life a failure. All through their life they go from one thing to another, yet as they do not know their life’s object they can accomplish so little. When people ask why they do not succeed, the answer is: because they have not yet found their object. As soon as a person has found his life’s object he begins to feel at home in this world, where before he had felt himself in a strange world. No sooner has a person found his way than he will prove to be fortunate, because all the things he wants to accomplish will come by themselves. Even if the whole world were against him, he will get such a power that he can hold on to his object against anything. He will get such a patience that when he is on the way to his object no misfortune will discourage him. There is no doubt that as long as he has not found it he will go from one thing to another, and again to another; and he will think that life is against him. Then he will begin to find fault with individuals, conditions, plans, the climate, with everything. Thus what is called fortunate or successful is really having the right object. When a person is wearing clothes which were not made for him, he says they are too wide or too short, but when they are his clothes he feels comfortable in them. Everyone should therefore be given freedom to choose his object in life; and if he finds his object one knows that he is on the right path.

一個對自己的目標尚未確定的人，其實還沒有開始走上生命的道路。因此，我們首先應當為自己確定一個目標，無論那個目標多麼微小；一旦確定了目標，生命便真正開始了。我們看見許多人不知為何，始終找不到自己一生真正的志業；於是到最後，他們便認為自己的一生是失敗的。他們終其一生從一件事轉到另一件事，然而由於不知道自己人生的目標，所能完成的事情也就很少。當人問自己為何無法成功時，答案是：因為他尚未找到自己的目標。一旦一個人找到人生的目標，他便開始在這個世界上感到自在，如同回到了自己的家；在此之前，他一直覺得自己身處一個陌生的世界。一個人一找到自己的道路，便會顯得幸運，因為他想完成的事情彷彿都會自然來到。即使全世界都反對他，他也會生出一種力量，使他能在任何阻礙面前仍然守住自己的目標。他也會生出如此的耐心，使他走在通往目標的道路上時，不因任何不幸而灰心。毫無疑問，只要尚未找到目標，他就會從一件事轉向另一件事，再轉向另一件事，並且認為生命在與他作對。於是他開始責怪別人、環境、計畫、氣候，以及一切事物。因此，所謂幸運或成功，真正的意思其實是找到了正確的目標。當一個人穿著不是為自己做的衣服時，他會覺得衣服太寬或太短；然而穿上真正屬於自己的衣服時，他便感到舒適。因此，每一個人都應當有自由選擇自己的人生目標；而當他找到了自己的目標，我們便知道他走在正確的道路上。

Also when a person is on the path there are certain things to be considered. When a person has a knot to unravel, and he is given a knife to cut it, he has lost a great opportunity in his life. It is a small thing, but by not accomplishing it he has gone backward. This is a minor example, but in everything one does, if one has not that patience and confidence to go forward, then one loses a great deal. However small the job a person has undertaken, if he completes it he has accomplished something great. It is not the work that a person has accomplished, it is the very fact of accomplishing which gives him power.

當一個人已走在道路上時，還有一些事情需要留意。假如一個人面前有一個結需要解開，卻有人給他一把刀，讓他直接把結割斷，那麼他便失去了生命中一個很大的機會。這看似是一件小事，但因為沒有真正完成它，他反而向後退了一步。這只是一個小小的例子；然而無論我們做什麼，如果沒有那份耐心與信心繼續向前，便會失去許多。無論一個人承擔的工作多麼微小，只要他將它完成了，他便完成了一件重要的事。重要的並不是他完成了什麼工作，而是完成這件事本身賦予了他力量。

As to what is the main object of every soul, that object may be called spiritual attainment. A person may go through his whole life without it, but there will come a time in his life when although he may not admit it he will begin to look for it. For spiritual attainment is not only acquired knowledge, it is the soul’s appetite; and there will come a day in life when a person will feel the soul’s appetite more than any other appetite. No doubt every soul has an unconscious yearning to satisfy this soul’s appetite, but at the same time one’s absorption in everyday life keeps one so occupied that one has no time to pay attention to it.

至於每一個靈魂最主要的目標是什麼，這個目標可以稱為「靈性的成就」。一個人也許一生都沒有得到它，然而生命中終會有一個時刻來臨，那時即使他不願承認，也會開始尋找它。因為靈性的成就不只是一種後天獲得的知識，它是靈魂的渴求；生命中終會有一天，一個人感受到靈魂的渴求，勝過其他一切渴求。毫無疑問，每一個靈魂都在無意識中渴望滿足這份靈魂的渴求；但同時，我們又如此沉浸於日常生活，被其中的事情佔據，以致沒有時間去注意它。

The definition of spiritual attainment can be found in the study of human nature. For the nature of man is one and the same, be he spiritual or material. There are five things that man yearns for: life, power, knowledge, happiness, and peace, and the continual appetite which is felt in the deepest self yearns for one or other of these five things.

我們可以從對人性的研究中，找到靈性成就的意義。因為無論一個人傾向靈性或傾向物質，人的本性都是相同的。人所渴望的有五樣事物：生命、力量、知識、幸福與安寧；而我們在最深的自我中持續感受到的那份渴求，總是在渴望這五者中的某一項。

In order to fulfil the desire to live man eats and drinks and protects himself from all dangers of life; and yet his appetite will never be fully satisfied, because though he may escape all dangers, yet the last danger, which man calls death, he cannot escape.

為了滿足活下去的渴望，人吃、喝，並保護自己免受生命中的各種危險；然而這份渴求永遠無法完全得到滿足，因為即使他能避開所有其他危險，最後那個被人稱為「死亡」的危險，他仍然無法逃避。

In order to obtain power, which is the next thing, a man does everything to gain physical strength, influence, or rank; he seeks every kind of power. And he always runs up against disappointments, because he will find that wherever there is a power of ten degrees, there will always be another power of twenty degrees to run up against. Just think of the great nations whose military power was once so immense that one could never have believed that they would suddenly collapse. One would have thought that it would take them thousands of years to fall, so great was their power. We need not look for it in history, we have just seen this happen in the last few years; we have only to look at the map.

其次，為了獲得力量，人竭盡所能去取得體力、影響力或地位；他尋求各種形式的力量。然而他總會遭遇失望，因為他會發現，無論哪裡有十分的力量，總會有另一個二十分的力量與之相抗。想想那些曾經軍力無比強大的國家，人們根本不會相信它們竟會突然崩潰。它們的力量如此龐大，以致我們原會以為，即使要衰亡，也得經過千百年的時間。我們甚至不必從歷史中尋找例子；就在過去幾年裡，我們已親眼看見這樣的事情發生，只要看看地圖就知道了。

Then there is the desire for knowledge. This desire promotes a tendency to study. A man might study and study all through his life, but even if he read all the books in all the great libraries there would still remain the question, “why?” That “why” will not be answered by the books he studies, by exploring the facts which belong to outer life. In the first place nature is so profound that man’s limited life is not long enough to probe its depths. Comparatively or relatively one may say that one person is more learned than another, but no one reaches true satisfaction by the outer study of life.

接著是對知識的渴望。這份渴望促使人去學習。一個人也許一生不斷地學習，然而即使他讀遍所有大圖書館裡的一切書籍，那個「為什麼？」仍然存在。單憑他所讀的書，或探索屬於外在生命的種種事實，並不能回答這個「為什麼」。首先，大自然如此深邃，而人的生命如此有限，根本不足以探究其深處。從比較或相對的角度，我們可以說某一個人比另一個人更有學問；然而單憑對生命外在層面的研究，沒有人能得到真正的滿足。

The fourth kind of appetite is happiness. Man tries to satisfy it by pleasures, not knowing that the pleasures of this world cannot make up for that happiness which his soul really seeks after. Man’s attempts are in vain; he will find in the end that every effort he made for pleasure brought greater loss than gain. Besides that which is not enduring, which is not real in its nature, is never satisfactory.

第四種渴求是幸福。人試圖以享樂來滿足它，卻不知道世間的享樂無法取代靈魂真正尋求的那份幸福。人的這些努力終究是徒然的；到最後他會發現，自己為追求享樂所付出的每一番努力，帶來的損失往往多於所得。此外，凡是不持久、其本質不真實的事物，永遠無法真正使人滿足。

Lastly there is the appetite for peace. In order to find peace one leaves one’s environment which troubles one, one wants to get away from people, one wants to sit quietly and rest. But he who is not ready for that peace would not find it even if he went to the caves of the Himalayas, away from the whole world.

最後是對安寧的渴求。為了尋找安寧，一個人離開令他困擾的環境，想遠離人群，想安靜地坐下來休息。然而，如果一個人尚未準備好迎接那份安寧，即使他離開全世界，走進喜馬拉雅山的洞穴裡，也無法找到它。

When considering these five appetites, which are the deepest man has, one finds that all the efforts man makes to satisfy them seem to be in vain. They can only be satisfied by spiritual attainment; that is the only answer to them. Thus the desire to live can only be satisfied when the soul realizes its eternal life. For mortality exists in conception rather than in reality. From a spiritual point of view mortality is the lack of the soul’s understanding of its own self. It is like a person who had lived all his life in the conception that his coat was himself, and when that coat was torn from him he believed that he would die. One experiences the same in life. The soul gets from this physical body a kind of illusion and identifies itself with this mortal being; wise people of all times have practiced meditations to give the soul a chance to realize its independence of the physical body. Once the soul has begun to feel itself, its own life, independently of its outer garb, it begins to have confidence in life and is no longer afraid of what is called death. As soon as this phenomenon takes place a person no longer calls death “death”; he calls death a change.

當我們思考這五種最深的人類渴求時，便會發現，人為了滿足它們所作的一切努力，似乎都是徒然的。唯有藉由靈性的成就，它們才能真正得到滿足；這是唯一的答案。因此，唯有當靈魂體認到自己永恆的生命時，活下去的渴望才會真正得到滿足。因為死亡性更多存在於觀念之中，而非存在於實相之中。從靈性的觀點來看，所謂死亡性，是靈魂缺乏對自身的了解。這就像一個人一生都認為自己的外套就是自己，當那件外套被從身上扯下時，他便以為自己要死了。我們在生命中所經歷的也是如此。靈魂由這個肉身產生某種幻象，因而把自己與這個必死的存在認同在一起；歷代的智者修習冥想，就是為了給靈魂一個機會，體認自己獨立於肉身而存在。一旦靈魂開始感受到自己、感受到不依賴外在衣裳而存在的自身生命，它便開始對生命產生信心，也不再害怕那被稱為死亡的事。當這種經驗發生時，一個人便不再把死亡稱為「死亡」；他稱它為一種改變。

If one makes a study of the desire to live one finds that one cannot have a desire if it is not in one’s nature. If there is a desire there is an answer for it. Desire to live continually is a desire of the spiritual person as well as of the material person. A spiritual person will perhaps hope for the next life, and the pessimism of a material person works against his own desire; but the desire is there all the same. How does one attain to this continuity of life? It does not only depend upon a belief, although belief may help some to realize that experience, and those who have no belief will not be able to find the way. Nevertheless, the continuity of life is possible logically since every man desires to live. For it is natural that no one will desire what is not possible, and where there is a natural desire the possibility of its fulfillment is already there. If there were no possibility there would be no desire.

如果我們研究活下去的渴望，就會發現：若某種渴望並不存在於我們的本性之中，我們便不可能擁有它。只要有一份渴望，就有與它相應的答案。持續活下去的渴望，不論在追求靈性的人或追求物質的人身上都存在。追求靈性的人也許寄望於來生；而追求物質的人，其悲觀態度也許會與自己內在的這份渴望相衝突；然而這份渴望依然存在。那麼，我們如何能抵達生命的延續呢？這並不只取決於信念，雖然信念可以幫助一些人體驗並體認它；而沒有信念的人，也將難以找到道路。然而從邏輯上說，生命的延續是可能的，因為每一個人都渴望活下去。自然的道理是，人不會渴望一件根本不可能的事；凡是存在一種自然的渴望，其中便已包含了實現它的可能性。若毫無可能，也就不會產生這份渴望。

Naturally this does not apply to an unbalanced person; such a person can desire anything. But a person with reason will only desire what is possible to accomplish.

當然，這並不適用於心智失衡的人；這樣的人什麼都可能渴望。然而一個具有理性的人，只會渴望有可能實現的事。

The secret of this question can be found by analyzing oneself. By studying the self one will find that the body is only a cover over one’s real self. But by a still more profound study one will find that even one’s mind is a cover over one’s real self. As soon as one finds this out, one will become independent of the body as a means to live. Also, one will become independent of the mind to live. “But”, one might ask, “if there is no body, then what is life?” One asks this because man has limited himself by experiencing life through the body, and has not tried to experience life without its help. When man is not conscious of his body, then he is conscious of his mind. When the eyes are open he is looking at things before him. When his eyes are closed then he is pondering upon what his mind has gained. In both cases he is dependent either upon his body or upon his mind to live, and this dependence makes the soul limited. It not only limits it, but it makes the soul mortal. In reality the soul is not mortal, but if the soul believes in mortality it is just like being mortal.

這個問題的祕密，可以藉由分析自己而發現。透過研究自我，我們會發現，身體只是覆蓋在真實自我之外的一層外衣；而透過更深入的探究，我們甚至會發現，連頭腦也只是覆蓋真實自我的一層外衣。一旦發現這一點，我們便不再需要依賴身體作為活著的唯一媒介，也不再需要依賴頭腦來活著。有人也許會問：「可是，如果沒有身體，那麼生命又是什麼？」之所以會這樣問，是因為人一直把自己限制在透過身體體驗生命，從未嘗試過不藉助身體去體驗生命。當一個人沒有意識到自己的身體時，他便意識到自己的頭腦。眼睛睜開時，他看著眼前的事物；眼睛閉上時，他便思索頭腦所獲得的一切。在這兩種情況中，他都依賴身體或頭腦來經驗生命，而這份依賴使靈魂受到限制。它不僅限制靈魂，也使靈魂顯得是必死的。事實上，靈魂並不會死；然而如果靈魂相信自己會死，那就如同它真的成了必死的一般。

The teaching of Jesus Christ, from beginning to end, is to rise above mortality, to find out about life, to learn the art, the science, of living. All the scriptures, every philosopher and mystic, teach this. And why do they teach this? Because if there is one thing undesirable it is mortality, death. No sane person would ask for death. Desire for death is not a natural desire, and even when the mind is craving for death the soul is longing for life.

耶穌基督的教導，自始至終，都是要超越死亡性，去認識生命，學習生活的藝術與科學。所有的經典、每一位哲學家與祕士，都教導這一點。他們為什麼如此教導？因為若有一件事是我們所不願面對的，那便是死亡性，是死亡。沒有一個神智正常的人會祈求死亡。對死亡的渴望並不是一種自然的渴望；即使頭腦渴望著死亡，靈魂依然渴望生命。

The soul is living; it is life itself. Death is something foreign to it; it does not know death. That is why even the smallest insect protects itself in every way; it does not wish to die.

靈魂是活著的；它本身就是生命。死亡對它而言是陌生的事；靈魂並不知道死亡。因此，就連最微小的昆蟲也會用各種方式保護自己；它並不願意死去。

What we call death is our impression of a change. Life is subject to change, and death is only a change of life. But making people believe in immortality and making them rise above the fear of death should be done gradually and not suddenly, for otherwise this knowledge would frighten a person more than death itself. It is for that reason that the knowledge of this truth was made a mystical, secret science. Otherwise there would have been no reason for withholding something as precious as that knowledge from one’s fellow-men. When a person is awakened suddenly he suffers a great shock, physically and mentally, and it takes him a long time to recover. It is the same with all spiritual truths; this is why there are initiations and a vow of secrecy. One cannot place a dinner before a new-born infant; he must first be fed with milk.

我們所稱的死亡，其實是我們對一種改變所產生的印象。生命本來就處於變化之中，而死亡只是生命的一次改變。然而，使人相信不朽，並幫助他們超越對死亡的恐懼，必須循序漸進，而不能突然進行；否則，這份知識帶給人的恐懼，甚至可能超過死亡本身。正因如此，關於這項真理的知識才被保存為一門祕傳而隱密的學問。若非如此，人們沒有理由把如此珍貴的知識隱藏起來，不與自己的同胞分享。當一個人突然被喚醒時，無論身體或心智都會受到巨大的震盪，需要很長的時間才能恢復。所有靈性真理也是如此；這正是為什麼會有啟蒙，以及保守祕密的誓願。我們不能把一頓完整的餐食擺在初生嬰兒面前；必須先以乳汁餵養他。

Then there is the desire for power. Man desires power, because it is natural for him to gain. Somewhere a power is hidden in him, he cannot help it; but man is powerless in spite of the power which is hidden in him. The powerlessness, the experience of being powerless, is his ignorance of the power within him. In order to open the doors, in order to see the power he has in store, it is necessary to seek the kingdom of God, as it is said in the Bible, for then he will find his divine heritage which is all power.

接著是對力量的渴望。人渴望力量，因為獲得力量原是他的本性。在他的內在某處，隱藏著一股力量，因此他自然會追求它；然而儘管這股力量藏在他裡面，人仍感到自己無能為力。這種無力感、這種覺得自己沒有力量的經驗，源自他對自身內在力量的無知。若要打開門，看見自己內在所蘊藏的力量，就必須如《聖經》所說的，去尋求神的國；如此，他便會發現自己神聖的承繼，而那承繼正是一切力量。

True power is not in trying to gain power; true power is in becoming power. But how to become power? It requires an attempt to make a definite change in oneself, and that change is a kind of struggle with one’s false self. When the false self is crucified, then the true self is resurrected. Before the world this crucifixion appears to be lack of power, but in truth all power is attained by this resurrection.

真正的力量，不在於試圖獲取力量；真正的力量在於成為力量本身。然而，我們如何成為力量呢？這需要我們努力在自己裡面造成一個確實的改變，而這個改變，就是與自己的虛假自我交戰。當虛假自我被釘上十字架時，真實自我便復活了。在世人眼中，這種被釘上十字架似乎象徵著無力；然而事實上，一切力量正是藉由這樣的復活而獲得。

As to knowledge, it has two aspects. One knowledge is what one gathers by learning the names and forms of this life. That cannot satisfy this appetite; it is only a stepping-stone to it. This outer learning only helps one to come to the inner learning, but the inner learning is quite different from the outer learning. How is it learned? It is learned by studying the self. One finds that all the knowledge one strives after and all that exists to study, is all in oneself. Therefore one finds a kind of universe in oneself, and by the study of the self one comes to that spiritual knowledge for which the soul hungers.

至於知識，它有兩個面向。一種知識，是我們透過學習生命中的名稱與形相所累積的知識。這種知識無法滿足那份渴求；它只是一塊通往真正知識的踏腳石。外在的學習只能幫助我們走向內在的學習，而內在的學習與外在的學習截然不同。那麼，內在的知識如何學得？它是藉由研究自我而學得的。我們會發現，自己努力追求的一切知識，以及所有可供研究的事物，其實全都存在於自己之中。因此，我們會在自己裡面發現一個宇宙；透過研究自我，我們便抵達靈魂所渴望的那份靈性知識。

In order to get that knowledge one must try to meditate and to dive into the sea of knowledge which cannot be taught by study. In this way one distinguishes two aspects of knowledge: one aspect of knowledge is intellect, the other aspect is wisdom. Therefore a wise man is not necessarily a clever man, nor a clever man a wise man.

為了得到這種知識，我們必須嘗試冥想，潛入那片無法單靠學習傳授的知識之海。如此，我們便能辨別知識的兩個面向：一個面向是智識，另一個面向是智慧。因此，一個有智慧的人不一定聰明，而一個聰明的人也不一定有智慧。

Then there is the question of happiness. A person thinks that when his friends are kind to him, when people respond to him, or when he gets money, then he will be happy. But that is not the way to become happy: sometimes it proves the opposite. For lack of happiness makes him blame others, believing they are standing in the way of his becoming happy; in reality that is not so. True happiness is not gained, it is discovered. Man’s way itself is happiness, that is why he longs for happiness. What keeps happiness out of one’s life is the closing of the doors of the heart, and when the heart is not living, then there is no happiness there. Sometimes the heart is not fully alive but only partly; at the same time it expects life from the other heart. But the real life of the heart is to live independently in its own happiness; and that is gained by spiritual attainment, by digging deep into one’s own heart.

接著是幸福的問題。一個人以為，當朋友對他友善、別人回應他，或者當他得到金錢時，他就會幸福。然而，這並不是獲得幸福的方式；有時結果恰恰相反。因為缺乏幸福，使他開始責怪別人，以為是別人阻礙了自己得到幸福；事實上並非如此。真正的幸福不是獲得來的，而是被發現的。人的本性本身就是幸福，因此人才會渴望幸福。使幸福無法進入我們生命的，是心之門的關閉；當心沒有真正活著，其中便沒有幸福。有時，心並非完全活著，而只是部分地活著；與此同時，它卻期待從另一顆心得到生命。然而，心真正的生命，是獨立地活在自身的幸福之中；而這是藉由靈性的成就，藉由深入自己的心而獲得的。

The one who has found his peace within himself may be in a cave of the mountain or among the crowd, yet in every place he will experience peace. What generally happens is that in order to get peace we blame the other person who jars upon our nerves. But in reality the true peace can come only by being so firm against all influences around us that nothing can disturb us.

一個已在自己內在找到安寧的人，無論身處山中的洞穴，或置身人群之中，在任何地方都能體驗到安寧。通常我們為了得到安寧，會責怪那個令我們心神受擾的人。然而事實上，真正的安寧唯有在我們面對周遭一切影響時如此穩固，以致沒有任何事物能擾亂我們時，才會來臨。

Now the question is how these five things can be gained. As I have said, the first thing needed is to accomplish the object which is standing before one immediately; however small it is, it does not matter. It is by accomplishing it that one gains power. As one goes further in this way through one’s life, always seeking for the real, one will at the end come to reality. Truth is attained by the love of truth. When a person runs away from truth, truth runs away from him. If he does not run away, then truth is nearer to him than that which is without truth. There is nothing more precious in life than truth itself; and in loving truth and in attaining to the truth one attains to that religion which is the religion of all Churches and of all people.

現在的問題是，這五樣事物要如何獲得。如我所說，首先需要做的，是完成此刻正擺在自己面前的目標；無論它多麼微小，都沒有關係。正是藉由完成它，我們獲得力量。當一個人如此走過自己的一生，不斷尋求真實，最終便會抵達實相。真理是藉由對真理的愛而獲得的。當一個人逃避真理時，真理也會遠離他；如果他不逃避，那麼真理其實比一切不真實之物離他更近。生命中沒有任何事物比真理本身更加珍貴；而在愛真理、抵達真理之中，我們便抵達了那個屬於一切教會、屬於所有人的宗教。

It does not matter then to what Church a man belongs, what religion he professes, to what race or nation he belongs; when once he realizes the truth he is all, because he is with all. The obstacle is the disagreement and the misunderstanding before he has attained to the truth. When once he has attained to the truth, there is no more misunderstanding. It is among those who have learned only the outer knowledge that disputes arise, but to those who have attained to the truth, whether they come from the North or the South, from whatever country, it does not matter; for when they have understood the truth they are in at-one-ment.

到了那時，一個人屬於哪一個教會、信奉哪一種宗教、屬於哪一個種族或國家，都不再重要；一旦他體認了真理，他便與一切同在，因而也成為一切的一部分。在尚未抵達真理之前，障礙存在於彼此的歧異與誤解之中；一旦抵達了真理，誤解便不復存在。爭論發生在那些只學到外在知識的人之間；然而對已抵達真理的人而言，無論他們來自北方或南方，來自任何國家，都沒有分別；因為當他們理解了真理，他們便合而為一（at-one-ment）。

It is this thought that we should keep before us in order to unite the divided sections of humanity, for the real happiness of humanity is in that unity which can be gained by rising above the barriers which divide men.

我們應當始終把這個思想放在眼前，以使彼此分隔的人類重新合一；因為人類真正的幸福，就存在於那份合一之中，而這份合一，是藉由超越那些使人與人彼此分隔的藩籬而獲得的。

---