11. Mind and Heart
11. 頭腦與心

1. The physical heart
生理上的心

People call a part of the breast “heart.” The reason is that there is a part in this body of flesh which is most sensitive to feeling, and naturally, as man cannot grasp the idea of a heart outside the body, he conceives this idea of the heart being a part of his physical body.

我們把胸腔中的一個部位稱為「心」。這是因為在這具血肉之軀中，有一個部位對感受最為敏感；而我們自然難以理解一個存在於身體之外的心，因此便認為心是肉身的一部分。

2. Components of the heart
心的構成

Thought, memory, will and reason, together with the ego as the fifth and principal factor, constitute the heart. It is these five things that may be called the heart, but in definitely naming the different parts of this heart we call the surface of it mind, and the depth of it heart.

思想、記憶、意志與推理，再加上第五項、也是最主要的因素——自我，共同構成了心。這五者合起來，可以稱為心；但若要進一步區分心的不同部分，我們把它的表層稱為頭腦，把它的深處稱為心。

As the surface of the heart is known by the imagination and thought, so the depth of the mind, which is the heart, is known by feeling.

心的表層透過想像與思想而被認識；同樣地，頭腦的深處，也就是心，則透過感受而被認識。

• The difference between thought and imagination is that imagination is an automatic working of the mind. If the mind is fine there is a fine imagination; if the mind is gross there is a gross imagination; if there is a beautiful mentality, the imagination is beautiful.
  
  思想與想像的差別在於，想像是頭腦自動的運作。頭腦若細緻，想像也會細緻；頭腦若粗糙，想像也會粗糙；若有美好的心智，想像也會是美好的。

• Thought is also imagination, but imagination held, controlled, and directed by will. Therefore when we say: “He is a thoughtful person”, it means that this person does not think, speak, or act on impulse, but behind everything he does there is will-power which controls and directs the action of his mind.
  
  思想也是想像，但它是受到意志把持、控制與引導的想像。因此，當我們說：「他是一個深思熟慮的人」，意思是這個人不會憑衝動思想、說話或行動；在他所做的一切背後，都有意志力控制並引導著頭腦的活動。

The ego stands separate from the four faculties of thought, memory, will and reason. It is just like four fingers and a thumb. Why is the thumb not called a finger? Because the thumb is the whole hand. These four are faculties, but the ego is a reality. It holds and accommodates within itself the four faculties, and in order to distinguish it as different from them we call it ego.

自我不同於思想、記憶、意志與推理這四種能力。這就像四根手指與一根拇指。為什麼拇指不被稱為一般的手指？因為拇指代表的是整隻手。那四者是能力，而自我是一個實在；它將這四種能力容納並承載於自身之中。為了將它與這四種能力區別開來，我們稱它為自我。

3. The heart is a lantern
心是一盞燈

If we imagine this heart as a lantern, then the light in the lantern makes it the spirit. We call the heart a lantern when we do not think of the light, but when there is a light then we forget the word lantern, and we call it light. When we call the heart “spirit” it does not mean spirit void of heart, as it does not mean light without lantern, but light in the lantern.

如果我們把心想像成一盞燈，那麼燈中的光便使它成為靈。當我們不想到光時，便把心稱為一盞燈；但當其中有光，我們就忘了「燈」這個名稱，而稱它為光。當我們把心稱為「靈」時，並不是指一個沒有心的靈，就如同這並不是沒有燈的光，而是燈中的光。

The right use of the word spirit, however, is only as the essence of all things. The essential light and life from which all has come – that is the spirit. But we use the word “spirit” also in a limited sense, just as light is the all-pervading light of the sun, and at the same time the light in the lantern – which we call light also.

然而，「靈」這個詞最恰當的用法，是指萬物的本質。萬物由之而來的那本質之光與生命，就是靈。但我們也會以較有限的意義使用「靈」這個詞，就如同光既是太陽遍照一切的光，同時也是燈中的光——我們同樣都稱之為光。

4. The principal feelings
主要的感受

There are nine principal feelings which can be distinguished as mirth, grief, anger, passion, sympathy, attachment, fear, bewilderment and indifference. Feelings cannot be limited to these nine, but when we distinguish numerous feelings we may reduce them to these nine distinct feelings which we experience in life.

主要的感受可以區分為九種：歡悅、悲傷、憤怒、激情、同理、依戀、恐懼、困惑與淡漠。感受並不限於這九種，但若將眾多不同的感受加以區分，可以歸納為我們在生命中所經驗的這九種基本感受。

5. The diseases of the heart
心的疾病

There are six diseases which belong to the heart: passion, anger, infatuation, conceit, jealousy and covetousness.

心有六種疾病：激情、憤怒、迷戀、自負、嫉妒與貪欲。

6. Know yourself through the heart
透過心認識自己

The more one thinks on the subject of the heart, the more one finds that, if there is anything that can tell us of our personality, it is the heart. If there is anything through which we feel ourselves or know ourselves – know what we are – it is the heart and what our heart contains. Once a person understands the nature, the character and the mystery of the heart he understands, so to speak, the language of the whole universe.

我們對心思索得越深，就越會發現：如果有什麼能讓我們認識自己的風範，那就是心。如果有什麼能讓我們感受到自己、認識自己——知道自己究竟是什麼——那就是心，以及心中所含的一切。一旦我們了解心的本性、特質與奧祕，也就可以說，了解了整個宇宙的語言。

7. The ways of perception
感知的方式

There are three ways of perception.

感知有三種方式。

1. One way of perception belongs to the surface: to the mind. It is thought. Thought manifests to our mind with a definite form, line and color.
   
   第一種感知屬於表層，也就是頭腦。這是思想。思想會在我們的頭腦中，以明確的形態、線條與色彩呈現。

2. The next way of perception is feeling. It is felt by quite another part of the heart: it is felt by the depth of the heart, not by the surface. The more the heart quality is wakened in a person, the more he perceives the feelings of others. That person is sensitive, because to him the thoughts and feelings of others are clear. The one who lives on the surface does not perceive feelings clearly. Also, there is a difference between the evolution of the two: of the one who lives on the surface of the heart and the other who lives in the depth. In other words, the one lives in his mind and the other lives in his heart.
   
   第二種感知是感受。它來自心的另一個部分：是由心的深處，而不是由表層來感受。一個人的心之品質越被喚醒，就越能感受到他人的感受。這樣的人十分敏銳，因為他能清楚感受到別人的思想與感受。活在表層的人，無法清楚感受到這些。兩者在發展上也有所不同：一種人活在心的表層，另一種人活在心的深處。換句話說，一個活在頭腦裡，另一個活在心裡。

3. There is still a third way of perception, which is not even through feeling and which may be called a spiritual language. This perception comes from the deepest depth of the heart. It is the voice of the spirit. It does not belong to the lantern, it belongs to the light – but in the lantern it becomes clearer and more distinct. This perception may be called intuition; there is no better name for it.
   
   還有第三種感知方式，它甚至不是透過感受而來，可以稱為一種靈性的語言。這種感知來自心的至深處，是靈的聲音。它不屬於燈，而屬於光；但在燈中，它會變得更加清楚而鮮明。這種感知可以稱為直覺，沒有比這更恰當的名稱了。

In order to study life fully these three perceptions must be developed. Then alone is one able to study life fully, and it is in studying life fully that one is able to form a judgment upon it.

若要完整地探究生命，這三種感知都必須得到發展。只有如此，我們才能完整地認識生命；也只有在完整認識生命之後，才有可能對它作出判斷。

8. Questions and answers
問答

Question: Could you explain further how the mind is the surface of the heart, and the heart the depth of the mind.

Answer: There are five fingers but one hand, there are several organs of the body but one body, and there is a universe full of variety but one Spirit. So there is one heart which feels the various thoughts and imaginations which spring up and then sink into it. The bubbles are to be found on the surface of the sea. The depth of the sea is free from bubbles. The commotion is to be seen on the surface, the depth of the sea is still. The mind is the commotion of that something which is within us, that something which we call heart.

問：可否再進一步說明，為什麼頭腦是心的表層，而心是頭腦的深處？

答：我們有五根手指，卻只有一隻手；身體有許多器官，卻只有一個身體；宇宙中有萬般差異，卻只有一個靈。同樣地，只有一顆心，感受著種種升起而後又沉入其中的思想與想像。氣泡出現在海面，海的深處沒有氣泡；擾動發生在表面，海的深處卻是寧靜的。頭腦正是我們內在那個被稱為「心」的存在所產生的擾動。

The happiness, the knowledge, the pleasure, the love which is stored in our innermost being is in our profound depth; changing emotions and passions, dreams, ever rising thoughts and imaginations all belong to the surface, as the bubbles belong to the surface of the sea.

儲存在我們最內在之處的幸福、知識、愉悅與愛，都存在於我們的至深處；變動不息的情緒與激情、夢境、不斷升起的思想與想像，則都屬於表層，就像氣泡屬於海面一樣。

Question: Can we say that the heart is nearer to the soul, and the mind nearer to the body.

Answer: Yes, in a certain way. But at the same time the soul experiences through the whole being: through the body, through the mind, through the heart, as it happens to be in different planes of existence.

問：我們可以說，心比較接近靈魂，而頭腦比較接近身體嗎？

答：從某個角度來說，是的。但同時，靈魂也是透過整個存在來經驗：透過身體、透過頭腦、透過心，依它所處的不同存在層次而有所不同。

Question: Is the heart one of the soul’s bodies.

Answer: Certainly. The heart is one of the bodies of the soul, the finest body. It goes a long way with the soul, even on its return journey.

問：心是靈魂的身體之一嗎？

答：當然。心是靈魂的身體之一，也是最精微的身體。即使在靈魂歸返的旅程中，它也會陪伴靈魂走很長一段路。

Question: Is the heart the same as the angelic body?

Answer: Yes, quite true.

問：那麼，心與天使之身是一樣的嗎？

答：是的，確實如此。

Question: Is it therefore that the Catholics have a special devotion for the Sacred Heart of Jesus.

Answer: Of course. The heart is the shrine of God. If God is ever to be found anywhere it is in the heart of man, especially in the heart of that man in whom the divine manifests.

問：所以，這就是天主教徒特別敬禮耶穌聖心的原因嗎？

答：當然。心是神的聖殿。如果神能在任何地方被尋見，那就是在人的心中，尤其是在神性顯現之人的心中。

Question: Is the heart the home of the soul.

Answer: Yes, one may call the heart a home of the soul, but I would call it a temporary hotel.

問：心是靈魂的家嗎？

答：是的，可以把心稱為靈魂的家；但我會稱它為一間暫住的旅店。

Question: Is the world of feelings higher than the world of thoughts?

Answer: Yes.

問：感受的世界比思想的世界更高嗎？

答：是的。

Question: What is indifference.

Answer: This is a word that I always find difficult to explain, and I have made many people angry by talking about indifference, for they say: “Where is the love which you have come to preach to us? Indifference is quite contrary to love, to the message, to the teaching.” And when people read in Buddhism and Yogism about renunciation, nirvana, vairagia – which in the Sufi terms of the Persian poets is fana – they begin to ask: “Have they all taught to become indifferent, have they taught such cruelty?”

問：什麼是淡漠？

答：這個詞，我一直覺得很難解釋。我談到淡漠時，曾使許多人感到生氣，因為他們會說：「你前來向我們宣講的愛到哪裡去了？淡漠與愛、與這訊息、與這教導完全相反。」而當人們讀到佛教與瑜伽思想中所說的捨棄、涅槃、離欲（vairagia）——在波斯詩人的蘇菲語彙中，則稱為消融（fana）——他們便開始問：「難道這些教導都是要我們變得淡漠嗎？難道它們教的是這樣的殘酷嗎？」

[譯註] vairagia 常見拼法為 vairagya，源自梵語 vairāgya，常涉及離欲、超脫、不執著之意。

But in reality it is quite a different thing. Indifference is not lovelessness nor is it lack of sympathy. Indifference is most useful at the time when a soul has arrived at that sensitiveness when every little thing hurts. Then it is only indifference which keeps it alive.

但實際上，這完全是另一回事。淡漠並不是沒有愛，也不是缺乏同理。當一個靈魂已敏銳到每一件微小的事都會令它受傷時，淡漠最能發揮它的作用；此時，唯有淡漠能使它繼續活下去。

[Indifference about how others treat you, not indifference about the condition of others. See the topic, “Character, Five Characteristics” ]

［對別人如何對待自己保持淡漠，而不是對別人的處境淡漠。參見主題〈Character, Five Characteristics〉。］

[譯註] 此附註為原文附註，其指向之文章「五種氣質」其公開性有所限制，為受啟蒙者之教導。故未能放在此書庫網站上，請讀者見諒。

You might say that it is not good to be sensitive. Yes, but without being sensitive you cannot evolve. Sensitiveness is a sign of evolution. If you are not sensitive you cannot feel in sympathy with your fellowmen. If you do not feel the feelings of your fellowmen, then you are not yet awake to life. Therefore in order to become a normal human being one has to develop sensitiveness, or at least to arrive at sensitiveness. And when you are sensitive, then life becomes difficult to live. The more sensitive you are, the more thorns you will find on your way. Every move you make, at every turn, at every step there is something to hurt you. It is only one spirit that you can develop, and that is the spirit of indifference – yet not taking away the love and sympathy you have for another: that is the right indifference.

你或許會說，敏感並不是一件好事。的確，但若不敏感，我們就無法有所發展。敏感是發展的徵象。若我們不敏感，就無法對他人產生同理；若感受不到他人的感受，就表示我們尚未對生命醒來。因此，要成為一個正常的人，我們必須發展出敏感，至少要能達到敏感的程度。而一旦變得敏感，活在世上便會變得困難。我們越敏感，在路上遇到的荊棘也越多。每一次行動、每一個轉折、每一步，都會有某些事物使我們受傷。此時，我們所能發展的只有一種精神，那就是淡漠的精神——但它並不奪走我們對他人的愛與同理；這才是正確的淡漠。

To say to a person: “I do not care for you, because you have been thoughtless”, that is not the right kind of indifference, that is not the indifference that mystics relate as being vairagia. The mystical indifference is that a soul retains sympathy and love even at the thoughtlessness of a person, and expresses it as forgiveness.

若對一個人說：「我不在乎你，因為你對我欠缺體諒。」這並不是正確的淡漠，也不是祕士所說的 vairagia。祕士所說的淡漠，是即使面對一個人的欠缺體諒，靈魂仍保有同理與愛，並以寬恕將它表達出來。

In the Bible we read the words of Christ: “Turn the other side of your face if a person has struck you on one side.”

《聖經》中記載了基督的話：「如果有人打了你一邊的臉，就把另一邊也轉向他。」

What else is this than the lesson of indifference? How can a sensitive person, a person of feeling, a spiritual, tenderhearted person live in this world, if he is not indifferent? He cannot live here one moment! There is only this one thing that protects him from the continual jarring influences that come from all sides.

這不正是淡漠的教導嗎？一個敏感的人、一個感受深刻的人、一個有靈性而心地柔軟的人，如果沒有這份淡漠，要如何活在這個世界上？他連一刻也無法活下去！只有這一點，能保護他不受四面八方持續而來的不和諧影響所傷。

Question: Why not call it detachment.

Answer: Detachment is not really the right word.

問：為什麼不把它稱為「抽離」？

答：「抽離」其實並不是恰當的詞。

We cannot be detached, we are never detached. Life is one and nothing can separate it. Detachment is only an illusionary aspect of life. There is no such thing as detachment in truth. How can there be detachment when life is one!

我們無法真正抽離，也從未真正分離。生命是一體的，沒有任何事物能將它分開。抽離只是生命的一種虛幻表象；在真實之中，並不存在所謂的抽離。既然生命是一體的，又怎麼可能真正抽離！

Often in order to make it clearer I have said: “Indifference and independence”: two meanings of that one word vairagia. Indifference alone explains it only by half.

為了說得更清楚，我常說：「淡漠與獨立」——這是 vairagia 這一個詞所包含的兩層意義。單單用「淡漠」，只能說明其中一半。

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