1-3. Philosophy (3)
1-3. 哲學 (3)

1. Illusion and Reality
幻象與實相

The problem of illusion and reality can alone be solved by the study of nature, in nature especially is the realization of the self. The wise understand that the consciousness is covered under all the garments of man’s planes of existence. In fact the sources such as mind and body, which build up the personality of an individual, are changeable and liable to destruction, therefore neither the body nor the mind can be called a reality, as such is the nature of their functions, their work and their outcome.

幻象與實相的問題，唯有透過研究自然才能得到解答，而對自身本性的證悟，尤其存在於自然之中。智者明白，意識被人的各個存在層次所披覆的種種外衣遮蔽著。事實上，構成一個人風範的頭腦與身體等條件，都是會改變、也會毀壞的；因此，無論身體或頭腦都不能稱為實相，因為它們的作用、運作及其結果，本質上都是如此。

The nature of illusion is such that the facts of nature lose their importance after passing from their present state. For instance you are not suffering the pain which you may have suffered yesterday or you may not feel the comfort you may have experienced formerly. And if your past condition is of no importance to you just now, the joy or sorrow that you may be experiencing just now will not be with you to-morrow. Such is the case with every moment of life, that which at present seems a reality, when passed becomes a dream and an illusion. This shows that there is nothing within or without which you may call a stable state of existence but in consciousness alone, that is, the consciousness you can recollect you had, the faculty of consciousness when a child, although now childhood may have become a dream to you, and everyday’s joy and sorrow in life came and passed.

幻象的本質就在於：自然中的種種事實，一旦離開當下的狀態，便失去了原有的重要性。例如，你現在已不再承受昨天曾經歷的痛苦，也可能不再感受到從前曾有過的舒適。如果你過去的狀態此刻對你已不再重要，那麼你現在所經驗的喜悅或悲傷，到了明天也不會再與你同在。生命中的每一刻都是如此：此刻看似實相的事物，一旦過去，便成為一場夢、一種幻象。這顯示，在我們之內或之外，沒有任何東西可以稱為穩定不變的存在狀態，唯有意識本身除外。也就是說，你仍能憶起自己曾經擁有的那份意識，以及孩提時便已有的意識能力；雖然童年如今對你而言也許已如一場夢，而生命中每天的喜悅與悲傷都曾來到，也都已離去。

The loss and gain in life performed its part, and disappeared, did good or bad, and was finished with. The one came and the other passed away from your sight. If you can say that anything ever remained with you constantly it would be no other than consciousness. Although it is difficult for every person to know even what is meant by consciousness, because of its mind-like nature, it has no color or form by which it may be distinguished. The consciousness is the only function by which a person experiences all planes and phases of life and being occupied with names and forms reflected in it, it loves its own sight just like a mirror which shows the object reflected in it instead of its (own) existence, which witnessed all coming and going and yet it is as it has ever been.

生命中的得與失都扮演過自己的角色，然後消失；無論帶來的是好是壞，也都告一段落。這一個來了，那一個又從你的視野中離去。如果你能說有什麼始終一直與你同在，那便只有意識。然而，要真正知道「意識」究竟意味著什麼，對每個人而言都很困難，因為它的性質近似心智，本身沒有任何顏色或形相可供辨識。意識是我們經驗生命一切層次與階段的唯一能力；然而，由於它被映照其中的種種名稱與形相所佔據，它便愛上了自己所看見的景象。這就像一面鏡子，只顯示映照其中的事物，而不顯示鏡子自身的存在；它見證著一切事物的來與去，自己卻始終如其本然。

Therefore the Sufi centers his delight in consciousness, the permanent beloved, instead of running after passing shadows, but consciousness also shows its limitation, its time of becoming conscious and again its nature of ceasing to be the same. This shows that its origin must be in its opposite state meaning unconsciousness which is called “eternal consciousness” by mystics and “darkness” in the Qur’an. This state can be realized as the most real, steady and unchangeable one existence. The seekers of this never cast even a glance towards illusionary existence.

因此，蘇菲不再追逐轉瞬即逝的影子，而是將自己的喜悅安住於意識——這恆常的摯愛者之中。然而，意識本身也顯露出它的限制：它有開始有所意識的時刻，也有不再維持同一狀態的時刻。這顯示，它的源頭必定存在於與它相反的狀態，也就是無意識；祕士稱之為「永恆意識」，而《古蘭經》稱之為「黑暗」。我們可以體悟到，這才是最真實、最穩定而不變的存在狀態。尋求這一境界的人，甚至不再回頭看一眼幻象般的存在。

“We shall lift the veil from thine eyes and thy sight shall be keen.” Qur’an.

「我們將揭去你眼前的帷幕，你的目光便會變得銳利。」——《古蘭經》

This shows that the lifting of the veil of illusion is the illumination or the keen sight.

這顯示，揭開幻象的帷幕，便是照明，亦即那銳利而清明的眼光。

“Come o friend from thy illusionary prison, if thou once happenest to be here thou wilt enjoy it so much, that thou shalt never more desire to return to the same illusion.”-Bedil.

「來吧，朋友，走出你幻象的牢獄；只要你曾來到這裡一次，你便會如此喜愛這裡，再也不會渴望回到原先的幻象之中。」——貝迪爾（Bedil）

The spirit of consciousness has formed all things and beings from negative to positive existence out of nothing else but its own essence. This shows that all the capable and incapable things of analysis are the manifestations of consciousness. But the positive existence can be analyzed by the material self of man. But that self is unable to analyze the negative things and beings for it is out of reach. The Sufi therefore attains the freedom of his consciousness first, and thus liberating his view he can analyze both by staying apart from them. This idea is taught by Christ in the phrase, “Seek ye first the Kingdom of God and all these things will be added on to thee. “

意識之靈以自身的本質，將一切事物與眾生從未顯的存在形成為顯現的存在；除此之外，並無其他材料。這顯示，無論能被分析或不能被分析的一切，都是意識的顯現。然而，顯現的存在可以由人那物質層次的自己加以分析；對於未顯的事物與存在，這個自己卻無法分析，因為它們超出了它所能觸及的範圍。因此，蘇菲首先獲得自己意識的自由；當他的眼光也因此得到解放，便能站在兩者之外，同時洞察顯現與未顯的存在。基督也以這句話教導了同樣的觀念：「你們要先求神的國，這一切都要加給你們。」

2. The Philosophy of Form
形相的哲學

The activity in the plane of consciousness produces vibrations which clashing together produce sound and become audible, and sound in its next step towards manifestation becomes light which brings the audible manifestation to the visible state. The sparks of light grouped together by the power of their innate affinity make the inner light, the torch of guidance. The concentrated reflection of the same in the physical world is the sun, which so long had been taken as the substitute of God, which people worshipped calling it Sun-God.

意識層次中的活動產生振動；振動彼此碰撞而形成聲音，成為可聽見的顯現。聲音在朝向顯現的下一階段又成為光，使原本可聽見的顯現進入可看見的狀態。光的火花藉著它們內在親和力的作用聚集起來，形成內在之光，也就是引導的火炬。同一道光在物質世界中的集中映現，就是太陽；長久以來，人們曾把太陽視為神的替代象徵，並以「太陽神」之名稱頌拜它。

The concentrated reflection of the sun is the moon. It is the sun which is reflected in parts, the light of which grouped in greater or smaller portions and settled at longer or shorter distances which has illuminated the whole cosmos. The sun is not the origin of the whole solar system, but the maker of all the forms of the universe which are its manifestations.

太陽之光的集中反映就是月亮。太陽的光又以局部的方式被反映出來；這些光以較大或較小的份量聚集，分布在遠近不同的位置，從而照亮整個宇宙。太陽並不是整個太陽系的源頭，卻是宇宙中一切形相的塑造者，而這些形相都是它的顯現。

A certain degree of light shining in a certain direction before different views produces the illusion of a certain color as it may happen. In fact all colors are the different aspects of light, but the degree of light and the ever active nature of the variety of the manifestation change it into different aspects.

某種強度的光，從某一方向照射，在不同的觀看條件下，會產生某種色彩的幻象。事實上，一切顏色都只是光的不同面向；但光的強弱，以及顯現本身持續活動而變化多端的性質，使它呈現為種種不同的樣貌。

The whole space contains forms and all forms occupy space. Yet all negative forms become invisible in the presence of the positive. Again every positive form becomes negative in the presence of a still more radiant one. For instance if there be a blazing fire in a room, we practically notice nothing else, no matter how many objects there may be because our eyes are attracted by the radiance of the fire. In the same way, if there be any bright objects in the room our eyes are attracted to them before anything else in the room. The objects as we see them we believe them to be, that which owing to the limited power of our sight we cannot see we say does not exist, but that there is only an empty space. Therefore if anybody happens to see any such forms which are not visible to all, people at once begin to accuse him of lunacy.

整個空間都包含著形相，而所有形相也都佔據空間。然而，在顯性的形相面前，隱性的形相便變得不可見；同樣地，一個原本顯性的形相，在更加明亮的形相面前，也會轉而成為隱性的。例如，一個房間裡若燃著熊熊烈火，無論其中還有多少物件，我們幾乎都不會注意到它們，因為雙眼會被火焰的光輝吸引。同樣地，如果房間裡有任何明亮的物體，我們的目光總會先被它吸引，再看見其他東西。我們看得見的物體，便相信它存在；而由於視力有限而看不見的事物，我們便說它不存在，認為那裡只是一片空無。因此，如果有人碰巧看見某些並非人人都能看見的形相，人們立刻便開始指責他精神失常。

The view of every thing depends upon three things: 1) the radiance of the object, 2) the grade of light thrown on it, 3) the power of our sight.

我們如何看見一件事物，取決於三個條件：1）物體本身的光輝；2）照在物體上的光線強度；3）我們視力的能力。

1. The pearl in the shell, the uncut diamond fresh from the mine, or rusted gold however precious cannot show their value at first sight, for their value is in their radiance, and as the radiance is brought out so precious they become.
   
   藏在貝殼中的珍珠、剛從礦中開採而尚未切割的鑽石，或蒙上鏽蝕的黃金，無論多麼珍貴，乍看之下都無法顯示它們的價值，因為其價值存在於自身的光輝之中；當這光輝被顯露出來，它們的珍貴也隨之顯現。

3. To the view of some people the petals of a flower, even the veins of the leaf show clear, while to those of weak sight even to distinguish a flower or to discriminate one leaf from the other is difficult and according to the sight of each individual the object is differently seen and recognized.
   
   有些人能清楚看見花瓣，甚至葉片上的脈絡；然而對視力較弱的人而言，連辨認一朵花，或區分一片葉子與另一片葉子都很困難。因此，同一個物體，會依每個人視力的不同，而以不同的方式被看見與辨識。

2. The normal power of the light gives a balanced view of things, a very dazzling light takes away the beauty of some objects while it enhances that of others. So it is with dimness of light. Further in its view it manifests each time differently under the influence of light and shade. If a person would stand amidst ten mirrors and his photograph be taken from each mirror, each of them will differ from the other. Again if a person will pose for a photograph a hundred times in the day in the same pose a hundred photographs will be produced, and although of the same pose, yet differing the one from the other owing to the difference of light and shade.
   
   適度的光線使我們對事物產生均衡的觀看；過於耀眼的光會奪去某些物體的美，卻使另一些物體顯得更加美麗。昏暗的光也是如此。除此之外，在光與影的影響下，同一事物每一次都會呈現出不同的樣貌。如果一個人站在十面鏡子之間，分別從每一面鏡子中為他拍照，所得的每張照片都會彼此不同。同樣地，如果一個人在一天之中以相同姿勢拍攝一百次，就會得到一百張照片；儘管姿勢相同，每一張仍會因光與影的差異而有所不同。

Each substance may be called the grouping of the like atoms, for like attracts like. Nature’s power of affinity brings each atom closer to its similar one; however far apart they may be. The sole purpose of each atom is to approach and join its own element. This may be seen in the forest and the desert, in the former where there is one tree in time many others grow, and in the latter where there are none, there perhaps never will be. The same is the case with the different minerals, gold is found with gold and coal with coal; all grouped together attracted by their affinity for ages. The atoms of a substance in their finer form being a vibration, this law applies to them. The power of affinity groups the vibrations similarly which is felt and perceived by the mind which we may call thought or feeling. Although the thought has such vibrations which are on their way to being transformed into atoms, every such formation either of spirit or of substance naturally makes a form either fine or gross, even or uneven.

每一種物質，都可以說是相同性質的原子聚集而成，因為相似者彼此吸引。自然中的親和力，使每一個原子靠近與自己相似的原子，不論彼此原先相距多遠。每個原子唯一的趨向，就是接近並與屬於自身的元素結合。我們可以在森林與沙漠中看見這一點：在森林裡，只要已有一棵樹，久而久之便會長出許多其他的樹；而在原本一棵樹也沒有的沙漠裡，也許始終都不會有樹生長。各種礦物也是如此：黃金與黃金聚在一起，煤與煤聚在一起；它們經過漫長歲月，在彼此的親和力作用下聚集成群。物質的原子在更精微的狀態中就是振動，因此同樣受到這項法則支配。親和力也以同樣的方式使振動彼此聚集，而頭腦對這些振動的感受與知覺，就是我們所稱的思想或感受。思想所包含的這類振動，正處於朝向原子轉化的過程；而任何這樣的形成，不論屬於靈的層次或物質的層次，都自然會產生某種形相——或精微、或粗重，或均勻、或不均勻。

The influence of each element has a tendency to help make a particular form owing to the peculiar nature of their manifestation and direction they take. The earth element spreads and takes a straight course, while the water has a tendency to flow downwards. Fire rises upwards while air moves in a zigzag direction, ether blurs. All these elements make different forms according to their nature and direction, and all forms of the universe show one or more element in their formation to the eye of the seer. It is this which has guided the ancient discoverers of healing properties in herbs and drugs.

每一種元素的影響，都會因其特有的顯現方式與運動方向，而傾向於形成某種特定形相。土元素向外鋪展，循著直線延伸；水元素則傾向向下流動。火向上升，風以曲折的方向運動，而乙太則使形相變得模糊。這些元素都依照自身的性質與方向形成不同的形相；在能看見的人眼中，宇宙中的每一種形相，都會顯示出構成它的一種或多種元素。古代那些發現草藥與藥物療癒性質的人，正是受到這種觀察所引導。

If we look at the sky and see the naturally formed pictures made by the clouds floating about and grouping differently, we can easily understand the nature of form, seeing how an elephant formed in the clouds turns suddenly into a horse, and how from a horse changes into the form of a camel or of some human being, or into the form of a bird or beast. It is nothing, but the grouping and the scattering of the atoms of the clouds, and the proportion of light or shade falling on them helps to distinguish forms.

如果我們仰望天空，看著飄動的雲朵自然形成種種圖像，又不斷以不同方式聚合，便很容易理解形相的本質。我們可以看到雲中形成的一頭象，忽然變成一匹馬；一匹馬又化為駱駝、某個人的形相，或變成鳥獸的模樣。這一切不過是構成雲的微粒不斷聚合與散開，而落在它們之上的光與影比例，又幫助我們辨認出不同的形相。

This fact may again be seen by watching the fire, that each group of ashes that surrounds the burning coal, produces a shade and thus the combination of light and shade makes out of it a form or picture of whatever it may be, and at each moment the dropping of the ashes and its increase both produces various forms in the light.

觀看火焰時，我們也能再次看見這個事實。每一團圍繞著燃燒煤炭的灰燼都會形成陰影，於是光與影的組合便從中構成某種形相或圖像。每一刻，灰燼的掉落與堆積，都會在光線中產生各種不同的形相。

The various forms are differentiated from each other by reason of time and space. The leaf produced yesterday changes its color and form today, thus differing the one from the other, but both having the same source.

不同的形相之所以彼此有別，是由於時間與空間。昨天長出的葉子，今天已改變了顏色與形狀，因此今日之葉與昨日之葉有所不同，儘管兩者都來自同一源頭。

If it had not been so, all beings of the universe would have been alike, being the manifestation of the One and only Being. The difference of likeness among the races during different periods, and the difference of the features and natures among children of the same parents shows that the cause of all difference has been time and space. There is a greater resemblance between twin born children owing to their birth taking place so near together. Yet in this case the difference has the same cause. Germs, insects, birds, and beasts resemble each other much more closely than human beings, birds more so than beasts, and germs more so than insects, because so many of them are born at the same time.

如果不是如此，那麼宇宙中的所有眾生都應當完全相似，因為他們全都是那唯一存在的顯現。不同時代各族群之間相似程度的差異，以及同一對父母所生的孩子在面貌與性情上的不同，都顯示一切差異的原因在於時間與空間。雙胞胎彼此通常更加相像，是因為他們出生的時間極為接近；然而，即使在這種情況下，他們之間的差異也仍出於同一原因。微生物、昆蟲、鳥類與獸類彼此之間的相似程度，都比人類高得多；鳥類比獸類更相似，微生物又比昆蟲更相似，因為其中有如此眾多的生命是在相同時間出生的。

The difference between the inhabitants of the different parts of the universe is as great as is the space between them. For instance the Chinese resemble the Japanese more closely than an Egyptian, while the Persians resemble the Turks, owing to the nearness of their native land.

不同地區居民之間的差異，也隨著彼此之間的空間距離而增大。例如，中國人與日本人之間的相似程度，比他們與埃及人之間更高；而波斯人與土耳其人彼此較為相似，也是由於其故土在地理上較為接近。

The difference in appearance and nature between the inhabitants of East and West is as great as is the space between, and the time between the birth and growth of their race, although man is the same all over the world. The difference of science, art, customs, manners and ideas, their progress and degeneration all are worked out under the law of time and space. Not only this but even man’s fate in life depends much more upon the time of his birth and the influence of the planet ruling at the time.

東方與西方居民在外貌與性情上的差異，與他們彼此之間的空間距離，以及各自族群形成與發展之間的時間差距同樣廣大；然而，世界各地的人類本質上仍是相同的。科學、藝術、風俗、禮儀與思想的差異，以及它們的進步與衰退，也都是在時間與空間的法則之下展開。不僅如此，人的一生命運，也在很大程度上取決於出生的時間，以及當時居主導地位之行星的影響。

On the model of the earth the Heavens were built. This reveals the mystery of form that it is the impressions gathered on earth which enable the soul to make different forms. A turmoil caused by external activities naturally upsets the harmony and rhythm of the creative activity within. There it works as a sound, as light, then it turns into feeling and thought, then in the end it manifests through form, figure, and especially through feature and expression. Speaking in brief it may be said that every action done on the surface is as ringing the bell in the church tower, evenly rung it sounds rhythmic, unevenly rung produces an unrhythmic impression.

諸天是依照大地的模式建構而成的。這揭示了形相的奧祕：正是在世間所累積的種種印象，使靈魂得以形成不同的形相。外在活動所造成的擾動，自然會打亂內在創造活動的和諧與韻律。在內在，它先以聲音的方式運作，再成為光，接著轉化為感受與思想，最後透過形相、形體，尤其是人的面容特徵與表情顯現出來。簡而言之，表層所做的每一個行動，都像是在敲響教堂鐘塔上的鐘；敲得和諧，聲音便有韻律；敲得失序，所傳出的便是不和諧的聲音。

The finer forces of life are holding in their hand the rein of external elements and according to their sound and rhythm the external elements work. It is in this way the change of features is brought about, upon which beauty or ugliness depends. The one who knows the secret of this can mold his form and produce his ideal in his children. In this the mother’s part is more important than that of the father.

生命中較精微的力量，手中掌握著外在元素的韁繩；外在元素會依照這些精微力量的聲音與韻律而運作。人的面容特徵就是以這種方式發生改變，而美與醜也與此相關。知道這個奧祕的人，能夠塑造自己的形相，也能在自己的孩子身上形成他心中的理想。在這方面，母親所扮演的角色比父親更為重要。

Form may be seen even in a phrase, in a poem, and it may be seen in imagination, thought, even emotions and feelings have their forms, and those who see only with the physical eyes can see no other than the material form, and it is so to speak a kind of eye that opens which sees the forms of ideas and feelings.

即使一句話、一首詩，也有其形相；形相也存在於想像與思想之中，甚至情緒與感受都有自己的形相。只用肉眼觀看的人，只能看見物質的形相；而當我們內在的眼睛開啟，便能看見思想與感受所呈現的形相。

The Prophets who heard the inner voice have given to that divine language a form and tried to picture that form in their words which the world has taken as a sacred book.

那些聽見內在聲音的先知，賦予那神聖的語言一種形相，並試圖用文字描繪出這個形相；而世人後來便將這些文字視為聖典。

It is the nature of mind to adorn every idea, thought and feeling with a suitable form according to its capability in which lies the whole secret of vision. Symbolism is a language of the idea hidden under a cloak of a form. It is a natural tendency of a developed mind to express an idea in a symbol or to read an idea from a symbol, which proves that behind every form there is a spirit and behind all these fine and gross forms there is God.

心智的本性，是依照自身的能力，為每一個觀念、思想與感受披上一個適合的形相；而這正是異象全部的奧祕所在。象徵，是一種將觀念隱藏在形相外衣之下的語言。成熟的心智自然會傾向於用象徵表達一個觀念，也會從象徵之中讀出觀念。這證明了每一個形相背後都有一個靈，而在所有精微與粗重的形相背後，都有神。

3. Kismet
命數

There are always two ideas understood in general about the nature of existence. One is that there is some power behind, named God, Who creates beings and moves them according to His will. The joy, pain, riches, poverty, success, failure, all He makes previously and prepares for man at the formation of his soul, and afterwards He makes changes in accordance to man’s good or bad actions which are given in man’s power, he being made responsible for them. There is another idea that man makes his own fate, or mars his own fortune, and that there is no other power hidden behind which has any influence on his life.

關於存在的本質，一般而言始終有兩種觀念。一種認為，在一切背後存在著一股被稱為神的力量；祂創造眾生，並按照自己的意志使他們行動。人的喜悅、痛苦、富有、貧窮、成功與失敗，都是祂在靈魂形成之時便預先安排並為人準備好的；之後，祂又依照人所行的善惡作出改變，而這些行為是在人的能力範圍之內，因此人也必須為自己的行為負責。另一種觀念則認為，人自己創造或毀壞自己的命運，背後並不存在任何其他隱藏的力量能夠影響人的一生。

In all these three different ideas an argument arises: if the hidden power or God, the Almighty does control man’s every action and deed, why should then man be rewarded for his virtues and punished for his sins, since he has no choice in the matter. In the second idea an argument arises that: if man makes his fortune, then why every man cannot obtain all he desires and what is it that hinders at times the path of his accomplishment?

在這三種不同的觀念之中，都會產生疑問：如果那隱藏的力量，亦即全能的神，確實掌控人的每一個行動與作為，那麼既然人在其中沒有選擇，又為什麼要因美德而得到獎賞，因罪過而受到懲罰？針對第二種觀念，也會產生另一個疑問：如果人能夠創造自己的命運，那麼為什麼不是每個人都能得到自己所渴望的一切？又是什麼有時阻礙了他實現目標的道路？

In connection with the third idea a question arises that if the planets have influence upon every individual why should anybody try for success, and why should he strive for good ends, if they are under a planetary influence they must come just the same without any effort on his part.

至於第三種觀念，又會產生這樣的問題：如果行星確實影響著每一個人，那麼一個人為什麼還需要努力追求成功？又為什麼需要為良善的目標奮鬥？如果一切都在行星的影響之下，那麼無論他是否付出努力，事情不是都應該照樣發生嗎？

The explanation of the above named fact is that God the Creative Power has a purpose already intended before He manifests each atom, just like a carpenter would know before making a chair that it may be used for a sitting purpose. This can be understood by studying man’s anatomy how, for keeping this external machine right, one organ is made to help the other, as for instance eyelids as a protection for the eyes. Man blinded by witnessing every thing with his eyes fails to see the Creator’s wisdom, but calls Him wise just the same.

對上述事實的解釋是：神這股創造力量，在使每一個原子顯現以前，便已經有一個預定的目的。就像木匠在製作一張椅子之前，就知道它是為了讓人坐下而製作的。我們研究人體構造時，也可以理解這一點：為了使這部外在的機器維持良好運作，一個器官會被造來幫助另一個器官，例如眼瞼就是為了保護眼睛。人因為只相信雙眼所見而被蒙蔽，於是無法看見造物主的智慧，卻仍然稱祂為智慧者。

Of course there are two tendencies, the creative, and the responsive and very often, the creative tendency cannot accomplish its aim owing to the lack of responsive tendency. For instance a person would throw an arrow to kill the tiger, but the arrow might fail to accomplish its purpose, or a cow might run into it and the tiger may be saved at the expense of the cow. God, the Creator, sends every soul on earth to reach the ideal aim, but the lack of responsive tendencies keeps man astray until at last he may be dragged towards his origin, after going through all sufferings and pains in life.

當然，存在著兩種傾向：創造的傾向與相應的傾向。而很多時候，正因缺少這份相應，創造的傾向便無法實現自己的目的。例如，一個人射出一支箭想殺死老虎，但這支箭可能沒有達成它的目的；也可能有一頭牛恰巧闖入箭的路徑，以牛的生命為代價，使老虎得以存活。造物主神將每一個靈魂送到世上，是為了使它抵達那理想的目的；然而，當人無法與這份目的相應時，便會逐漸偏離方向，直到經歷生命中的種種苦難與痛楚之後，最終才被牽引回自己的源頭。

Although man is limited in his choice of affairs for the purpose for which he has been created, yet he is made responsible for his deeds, because of his also being given free will to command through his limited sphere in life. Thus man makes or mars his fortune. His will is called Kadr, and the will behind it which embraces the will of all individuals is Kaza.

雖然為了他受造的目的，人在人生事務中的選擇有所限制，但他仍必須為自己的行為負責，因為在有限的生命範圍之內，他也被賦予了自由意志，可以運用自己的意志。因此，人既能成就自己的命運，也能毀壞自己的命運。人的這份意志稱為 Kadr；而位於它背後、包容所有個體意志的那個意志，則稱為 Kaza。

Of course the planets have their influence upon man’s life, for his soul having existed in the planet partakes its conditions and shows it in man’s life on earth. At the same time each period is reflected by an influence of a planet. In fact it is the cosmic universe which distinguishes time to our view, if not man would never have been able to know either the day of the week, a month or what time of the night or day it may be. Therefore each time has its influence in connection with man’s life. “There is a time for each happening.” (Qur’an).

當然，行星確實會影響人的生命；因為人的靈魂曾存在於行星的領域之中，因而承受了那裡的狀態，並在世間的人生中將其顯現出來。同時，每一個時期也都映現著某顆行星的影響。事實上，正是宇宙使時間對我們而言得以被區分；否則，人根本無法知道今天是星期幾、是哪一個月，或此刻究竟是白天還是夜晚的什麼時辰。因此，每一個時間都與人的生命有其相應的影響。「每一件事都有它的時候。」——《古蘭經》

4. What in Man Lives and What Dies
何者長存何者消逝

The answer to this question is very simple: it is the false, the unreal self of man that dies, his real self is always alive. The question arises, “What is man’s unreal self and what is the real self?” There are these two beliefs, one that God made the world and remains outside of it, apart from His manifestation, and the stronger belief is that God made all from Himself. Then the question arises, “Why is that which is made of the real unreal and perishable? We do not expect a truthful man to tell a lie.”

這個問題的答案非常簡單：會死去的，是人那虛假而非真實的自己；而他真實的自己始終活著。於是問題便產生了：「什麼是虛假的自己？什麼又是真實的自己？」對此有兩種信念：一種認為神創造了世界，卻仍留在世界之外，與祂的顯現彼此分離；另一種更有力量的信念則認為，神是從自己之中創造出一切。那麼問題又來了：「既然源自真實，為什麼所造之物卻是不真實而且會消逝的？一個真誠的人，本不會說出虛假的話。」

God is more than real, more than true, but we have only the words “real”, “true”, to express it. Man exists at one pole of his being as the universal consciousness, calm, silent, unconscious of its own existence. You may say, “How can this be consciousness?” It is consciousness, intelligence, light. In Sanskrit it is called Chaitanya, intelligence.

神比「真實」更加真實，比「真」更加真；然而我們只能用「真實」、「真」這些詞來表達祂。在人存在的一極，他以宇宙意識的狀態存在——寧靜、沉默，並未意識到自身的存在。你也許會問：「這怎麼能稱為意識？」它就是意識，是覺知，是光。在梵文中，它稱為 Chaitanya，意即覺知。

In the Qur’an it is written, “We have made thee of Our light and of thy light We have made the whole universe.” This is supposed to be said of Muhammad.

《古蘭經》中寫道：「我們以我們的光造了你，又以你的光造了整個宇宙。」據說這句話所指的是穆罕默德。

In the Bible it is said that first was the word and the word was light and from light all things were made. There are these three lights: God, the light of the Teacher and the world. The Consciousness made from itself the other two lights by which it experiences life. This is the meaning of the Christian Trinity, though there are very few people who understand it, in thousands one may find one.

《聖經》中說，太初有道，道就是光，而萬物都由光而造。這裡有三種光：神、老師之光，以及世界之光。意識從自己之中形成另外兩種光，並藉由它們經驗生命。這就是基督宗教三位一體的含義；然而真正理解它的人極少，也許數千人之中才能找到一個。

My definition of light is: that which appears. All that appears can only appear by the light that is in it, by the radiance.

我所說的光，就是一切顯現之所以能顯現的根源。凡能顯現的事物，都只能藉由其中的光、藉由它自身的光輝而顯現。

The inclination of the intelligence is always towards its own element, the consciousness. The inclination of each thing is to its element. If there are two streams of water near together, the stronger attracts the lesser and they unite. If there are two flames they unite. If a fire is lighted in the strong sunshine it will not burn for long. It seems that it has gone out, but really the fire element has been attracted to the sun. This can easily be observed in tropical countries, where they light fires out of doors.

覺知總是傾向於與它同源的意識。每一種事物，也都自然趨向與自己同質的存在。如果兩道水流彼此接近，較強的水流會吸引較弱的水流，最後兩者合而為一。兩道火焰若彼此靠近，也會合在一起。如果在強烈的陽光下點起一團火，它不會燃燒太久。看起來好像火熄滅了，但實際上是火元素受到了太陽的吸引。這種現象在熱帶國家很容易觀察到，因為那裡的人常在戶外生火。

In one pole of our being we are self-sufficient, in the other man is dependent upon all other beings, not self-sufficient. From the king to the poor this is so. And all unhappiness in life comes from that, that we are not self-sufficient.

在我們存在的一極，我們是自足的；而在另一極，人卻依賴所有其他的存在，並不自足。無論是國王還是窮人，都是如此。生命中所有的不快樂，也都源自於我們的這種不自足。

If we watch closely we shall find that in the twenty-four hours there is a time when we were absent, we did not know where we were or what we were. In this is the whole mystery of being, though it seems very simple. This is the state in which the Consciousness is unconscious of all save of its own existence. In the Hindu scriptures this state of consciousness is called Mukti, freedom. It is a very high state. In Islam it is called Najat, liberation. The mystics experience this state consciously; the ordinary person experiences it in deep sleep, when he does not know where he is or what he is.

如果仔細觀察，我們會發現，在一天二十四小時之中，總有一段時間彷彿我們根本不在場；我們不知道自己身在何處，也不知道自己是什麼。存在的全部奧祕就在這裡，儘管它看起來如此簡單。這是一種意識對一切都無所知、只保有自身存在的狀態。在印度教經典中，這種意識狀態稱為 Mukti，也就是自由。這是一個非常高的境界。在伊斯蘭中，它稱為 Najat，也就是解脫。祕士能有意識地經驗這個狀態；一般人則在熟睡之中經驗它，那時我們不知道自己在哪裡，也不知道自己是什麼。

The Consciousness is not conscious of itself, because we have not given it the habit of being conscious of other things. The desire of the Consciousness is to live. It is from this desire that a man does all that he does. The soul remembers its original state from which it has come and it wishes to experience the world, but it longs also to return there, to that calm and stillness. There is this longing in every soul, and in the beasts, in plants and stones.

意識並沒有覺察到自身，因為我們已讓它習慣於覺察其他事物。意識的渴望就是活著。人所做的一切，都來自這個渴望。靈魂記得自己所來自的原初狀態；它渴望經驗這個世界，卻也同時渴望回到那裡，回到那份寧靜與安定之中。每一個靈魂中都有這樣的渴望；獸類、植物，乃至石頭之中也都有它。

If you ask an artist, a painter, why he works, why he does all that, he will say that it is for the sake of beauty, for the sake of art, or for the sake of earning, but behind it all is the desire of life. The soul always wishes to be alive. No one wishes to be dead, and if anyone says, “I wish I were dead,” “I wish I had never lived,” it is said when the spell of emotion is upon him, or else in a fit of anger or sadness. Or the soul that feels itself captive in the mind and body, may wish to break these prison bars and to exist as it existed before, it does not know where or how, somewhere, somehow.

如果你問一位藝術家、一位畫家，為什麼工作，為什麼要做這一切，他也許會說是為了美、為了藝術，或為了謀生；然而在這一切背後，都存在著對生命的渴望。靈魂始終渴望活著。沒有人真正渴望死亡；如果有人說：「我希望自己死去」，或「我希望自己從未活過」，那通常是在情緒的力量籠罩著他時，或是在一陣憤怒或悲傷之中說出的。又或者，當靈魂感到自己被囚禁在頭腦與身體之中時，它可能渴望打破這些牢獄的欄杆，重新以從前的方式存在；它不知道在哪裡，也不知道如何，只感覺是在某個地方，以某種方式存在。

All that is born, built, sprung or made must one day or other be destroyed. When the soul loses what it has thought its life, its physical body, this is its greatest disappointment. When in the East the saints and sages go to the jungle and to the caves of mountains, leaving all behind them, do you think that they do it in order to acquire a great psychical power or great occult power? Not at all. It would not be worth renouncing so much for that. They do it for the sake of this freedom, the freedom of the soul.

凡是出生、建造、生長或製造出來的事物，總有一天必定會毀壞。當靈魂失去它一直以為就是自己生命的東西，也就是肉體時，這成為它最大的失落。在東方，當聖者與聖哲離開一切，走入叢林或山中的洞穴時，你以為他們是為了獲得強大的心靈能力或神祕力量嗎？完全不是。如果只是為了這些，根本不值得放棄如此之多。他們之所以這樣做，是為了這份自由——靈魂的自由。

When a person has gained this freedom and has realized what really is important, then all the troubles of life become unimportant. Then the fear of death is gone and all ignorance. A person who cannot swim is afraid of the sea; the waves frighten him. But the swimmer is not afraid; he swims out into the sea, and dives, as he pleases. Joy and sorrow are the two ends of the same rod. There is no such thing as sadness or joy. It is only that seeing one end of the rod gives man that illusion.

當一個人獲得了這份自由，也領悟了什麼才是真正重要的事，生命中的一切困擾便不再重要。死亡的恐懼消失了，一切無知也隨之消失。不會游泳的人害怕海洋，海浪令他恐懼；但會游泳的人卻不害怕，他可以游向海中，也可以隨自己的意願潛入水下。喜悅與悲傷只是同一根杖的兩端。其實並不存在獨立的悲傷或喜悅；只是當人只看見杖的一端時，便產生了那樣的幻象。

God bless you.

願神祝福你。

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