10. Psychology (1) The Power of Thought
10. 心理學 (1) 思想的力量

1.1 Psychology
心理學

In the circles of psychical research there has been a talk of Ismi `Azam, the mysterious word, since thousands of years, and no one so far has been able to point out what this Ismi `Azam may be. In my conception, every word is Ismi `Azam when it is worked by a master-mind. The older the language, the purer are its words. Plainly speaking, the words are uncorrupted, or at least, but little corrupted. The reason why an uncorrupted word (i. e., a psychic word) has a psychic power is that every word, in its origin, is the pure offspring of the heart, and is all-powerful, while by corruption the brain and tongue have changed and ruined it, and it has lost its power in proportion.

數千年來，在靈能研究的圈子裡，人們一直談論著一個神祕的詞  Ismi `Azam，然而直到今日，仍沒有人能夠確切指出  Ismi `Azam 究竟是什麼。依我的理解，任何一個詞，只要由一個具有主宰力量的頭腦加以運用，都可以成為  Ismi `Azam。一種語言越古老，其中的詞語便越純粹。簡單地說，這些詞語尚未受到改變，或至少只受到極少的改變。一個未被改變的詞，也就是一個具有靈能力量的詞，之所以具有靈能力量，是因為每一個詞在最初形成時，都是從心中純粹誕生的，本來具有無比的力量；然而在後來的變化之中，頭腦與舌頭改變並損壞了它，使它相應地失去了原有的力量。

Besides the words from the original languages, there are other powerful words spoken by the Sahibi-Dil, the illuminated hearts, who possess divine power within them. Such are the words of great teachers, of Prophets and Murshids, and the words spoken by them in ecstasy are especially psychic. The wise, therefore, sincerely speak good words, and avoid even hearing bad words from another. The words of sufferers of any sort, and those of the illuminated and lovers and devotees are always powerful.

除了源自古老原初語言的詞語之外，還有另一類具有力量的話語，是由 Sahibi-Dil——受光照的心——所說出的；他們內在具有神聖的力量。偉大老師、先知與穆希德（導師中的導師）所說的話便屬於此類，而他們在神醉境界中所說出的話，更具有特殊的靈能力量。因此，智者總是真誠地說善言，甚至避免去聽別人所說的惡言。凡是受苦之人的話，以及受光照者、愛者與奉獻者的話，往往都具有力量。

The word Hu is the only word which can be undeniably realized as the sole word of mystery. No lips of any living being fail to utter it, nor is it left unexpressed in sounds of any description. The word Hu is the only word which signifies the pure being of God, free from all distinctive aspects, attributes, and adjectives, and which is as gold for spiritual wealth. Besides this, there are ninety-nine Names of the different aspects of divine attributes and power. The invocation of each Name brings to a sincere and persevering heart the bliss of that particular attribute and power, which, once wakened within him, kindles the same in everything in his life.

Hu 是唯一可以毫無疑問地被認識為神祕之詞的詞。沒有任何活著的生命，其雙唇不曾發出這個聲音；在任何形式的聲音之中，也不會完全沒有它的表達。Hu 是唯一表示神之純粹存在的詞，超越一切不同的面向、屬性與形容；對靈性的富足而言，它就如黃金一般。除此之外，還有九十九個神聖之名，分別代表神聖屬性與力量的不同面向。對每一個聖名的祈請，都會將那項特定屬性與力量的福樂帶給真誠而持之以恆的心；一旦這份力量在人內在甦醒，它便會在此人生命中的一切事物裡，點燃同樣的品質。

1.2 The Power of Action
行動的力量

As sound is the origin of all activity on the surface, the roundness indicative of vibrations pictures our life as a constantly moving wheel. Just as there are tracks for the railway train, so a line is made for us in life to allow the wheel of our activity to go on smoothly. The unknown aspect of the same line is called the line of fate, and the known aspect of it is the line of duty. When the wheel of our thought, speech, or action slips off the line, the result is wrong, bad, weak, and sinful; when it goes steadily upon the line, then the result is right, strong, good, and virtuous.

正如聲音是一切外在活動的起源，而振動所呈現出的圓形，使我們的人生看起來就像一個不斷轉動的輪子。鐵路列車需要軌道，同樣地，人生之中也為我們形成了一條路線，使我們活動的輪子能夠順暢前進。這條路線中我們所不知道的那一面，稱為命運之線；我們所知道的那一面，則是責任之線。當我們思想、言語或行動的輪子偏離這條路線時，結果便會變得錯誤、不善、軟弱而有罪；當它穩定地沿著路線前進時，結果便是正確、強而有力、良善而有德性的。

The reason why the wheel slips is overlooking on the part of the driver’s will; that is to say, the will of man, and the method by which it can be kept steady is attention on the part of the driver, meaning man’s constant watchfulness in his thought, speech, and action. The effect of its fall is as dangerous for the individual and his surroundings as the slipping of the train from the track would become perilous for the train and its passengers; and as the steady run of the train is safe for itself and beneficial for the passengers, so it is with man’s attentively directed thought, speech, and action, which are protection for himself and helpful for others.

輪子之所以會偏離，是因為駕駛者的意志有所疏忽，也就是人的意志失去了留意；而使輪子保持穩定的方法，就是駕駛者的專注，也就是人持續警醒地看顧自己的思想、言語與行動。它一旦脫軌，對個人及其周遭所造成的危險，就像火車脫離軌道會危及列車與乘客一樣。反過來說，列車穩定行駛，對自身安全，也有益於乘客；同樣地，一個人在專注引導之下的思想、言語與行動，既保護自己，也能幫助他人。

1.3 The Power of Thought
思想的力量

The power of thought is sometimes greater than the power of word and of action, although the thought with word is greater, and thought and word together with action have still greater power. The thought is created out of breath, the word is manifested out of breath, and action is done by the strength of breath. When the breath leaves the body the action is finished, when it departs from the mouth the word is finished, when it even passes from the mind then the thought is finished.

思想的力量有時比言語與行動的力量更大；然而，思想若與言語結合，力量又會更強，而思想與言語再加上行動，力量便更加強大。思想由呼吸而生，言語透過呼吸而顯現，行動則藉由呼吸的力量完成。當呼吸離開身體，行動便終止；當呼吸離開口中，話語便結束；當它甚至離開頭腦時，那個思想也就結束了。

Therefore all the power of thought, word, or action is in reality the power of breath, breath being the very life itself. The purity of breath purifies thought, word, or action, and the purity of thought, word, or action purifies breath. It is for this reason that Namaz, Wazifa, and Fikr are taught in the course of Sufism.

因此，思想、言語與行動的一切力量，實際上都是呼吸的力量，因為呼吸本身就是生命。呼吸的純淨能淨化思想、言語與行動，而思想、言語與行動的純淨，也會反過來淨化呼吸。正因如此，在蘇菲的修習中，會教授禮拜（Namaz）、聲修法（Wazifa）與念修法（Fikr）。

A thought of love and good will spreads joy, first on ourselves, and pervades all our surroundings, making the atmosphere harmonious and peaceful; and the one to whom we direct it, whether he be on earth or in the heavens, undoubtedly receives it. But where an evil thought, a thought of wrath, jealousy, or bitterness, is directed to someone, it first ruins one’s own life and spoils one’s own atmosphere, and then destroys the one to whom it was directed, from his root.

一個充滿愛與善意的思想會散發喜悅；它首先作用在我們自己身上，然後瀰漫到整個周遭，使氛圍變得和諧而安寧。而我們所將這份思想指向的人，無論他身在人間或天界，都必然會接收到它。相反地，若一個邪惡的思想——憤怒、嫉妒或苦澀的思想——被投向某個人，它首先會損害我們自己的生命，破壞自己的氛圍，然後才從根本上傷害那個被它指向的人。

It is like the dynamite, that by falling upon some object not only destroys the object but the atmosphere itself first. Nobody can harm another by his thought, word, or action without harming himself, nor can anybody do good to another without gaining a thousandfold good to himself. A person conceals his thought by silence, by inactivity, but his mind speaks to the mind of another. Whatever good or evil thought he may cherish, the living mind perceives it at once; the half living mind only perceives half; the dead mind cannot perceive, as it is already dead.

這就像炸藥落在某個物體上，不只摧毀那個物體，首先也破壞了周圍的環境。沒有人能以思想、言語或行動傷害別人，而不先傷害自己；同樣地，也沒有人能對別人行善，而不使自己得到千倍的善。一個人也許以沉默、以不行動來隱藏自己的思想，但他的頭腦仍會向另一個人的頭腦說話。無論他心中懷抱的是善念或惡念，一個活躍的頭腦立刻便能感受到；半活躍的頭腦只能感受到一半；而死寂的頭腦則無法感受到，因為它已經失去了生命。

Man, under the control of different moods and spells, allows thoughts to dwell in his mind which he otherwise, when sober, in the absence of the mood or spell, may not consider wise to allow. This works greatly to his disadvantage and to the disadvantage of others whom he may otherwise never hurt or harm. Therefore, in order to think aright, man must keep himself evenly balanced, and not give a way to passions and impulse to deprive him of his power of mind, the heavenly capital given to every soul.

人在受到各種情緒與一時狀態支配時，常會任由某些思想停留在頭腦裡；若是在清醒平衡、沒有受到這些情緒支配的時候，他原本並不會認為容許這些思想存在是明智的。這會對他自己造成極大的不利，也會傷害那些他平時根本不願傷害的人。因此，為了正確地思想，人必須讓自己保持均衡，不讓激情與衝動奪走頭腦的力量；這份頭腦的力量，是賦予每一個靈魂的天賦資本。

1.4 Psychological Influence Upon Oneself
對自己的心理影響

There are two different ways in which the psychological influence works upon oneself

心理影響作用在自己身上，有兩種不同的方式：

the thought, speech, and action which rebound and have their effect upon us;

我們自己的思想、言語與行動反彈回來，對自己產生作用；

the thought, speech, and action of others which affects us when directed towards us.

別人的思想、言語與行動，在指向我們時對我們產生影響。

There are two kinds of influence of the above-said two ways, the strong and the weak. The strong is when the psychological influence is consciously directed, the weak when unconsciously directed.

以上兩種方式所產生的影響，又可分為強與弱兩類。心理影響若是有意識地被指向某人，其作用較強；若是無意識地發出，其作用則較弱。

For instance, when we are thinking of doing good to some friend, perhaps the thought has not yet come into action but the very idea of doing good has made an effect on us psychologically, that the happiness of the person to whom we wish to do good is felt by us before it is realized by him. Or the words of welcome we speak give us the same happiness as the one we are welcoming; and a kindly action that we may do for someone gives a satisfaction to us, though it may profit the one for whom it was done. The psychological influence from the thought, speech, and action of another person may be understood in the same way.

例如，當我們想著要為某位朋友做一件好事時，也許這個念頭尚未付諸行動，但光是「想要行善」這個念頭，便已經在心理上對我們產生作用；我們甚至會在對方真正感受到那份幸福之前，先感受到他的幸福。我們對一個人說出歡迎的話，也會感受到與被歡迎的人同樣的喜悅；而當我們為別人做出一件仁慈的事，雖然受益的是對方，我們自己也會感到滿足。別人的思想、言語與行動對我們所產生的心理影響，也可以用同樣的方式理解。

For instance, if someone says, “I am sure you will succeed,” however worthy or unworthy he may be, surely those words will have their effect. Suppose a person wanted you to give him some money for a deserving or an undeserving purpose with which you have nothing to do, but you give him the money, and he feels grateful. That must have a good effect upon your life, though the money cannot be used for a good purpose and the person may be punished later on. Suppose a person who wanted to harm has failed — perhaps his victim has escaped him, or his aim has missed — still the malignant psychic influence of his action would have its effect in time.

例如，有人對你說：「我相信你一定會成功。」不論這個人本身是否值得敬重，這句話都必然會產生作用。又假設一個人希望你給他一些錢，用在一個值得或不值得的目的上，而那件事與你本身並沒有關係；你仍給了他錢，他因此心懷感激。即使那筆錢最後未被用在善事上，而那個人日後也可能因此受到懲罰，他的感激仍然會對你的生命產生良好的作用。反過來說，假如一個想傷害別人的人最後沒有成功——也許受害者逃掉了，或他的攻擊沒有命中——他那個惡意行動所產生的靈能影響，仍會在日後發生作用。

The power of mind is great, but the words spoken double it, and action increases its power still more. Therefore, it is the constant desire of a Sufi to think good and to do good, and to avoid the bad thought, speech and action of another, however weak and unworthy he may seem. Those who do not care about it fall from great heights by the thought, perhaps, of a very insignificant person; and some attain to throne and crown by the wish of a dervish clad in rags.

頭腦的力量本已十分強大，然而一旦將它說出口，力量便會加倍；若再付諸行動，其力量又更加增強。因此，蘇菲始終希望自己思想善、行善，也盡量避開他人的惡念、惡言與惡行，不論那個人看起來多麼軟弱或微不足道。不重視這一點的人，有時甚至可能因一個極不起眼之人的一個念頭，而從極高的位置跌落；反之，也有人因一位衣衫襤褸的德爾維希所發出的一個祝願，而登上王位、戴上王冠。

1.5 Psychology
心理學

It is wonderful when we are able to understand how our thought, speech, and action, directed consciously or unconsciously, works upon another person. Sometimes those we love and for whom we never wish ill, under the spell of anger, we think of with fury and bitterness, and then, after the spell has passed, our love for them is the same. And yet we do not know what harm we have done to them during the spell, the harm which our own loving heart would not for one moment sustain seeing done to our own beloved ones. Many times loving parents, ignorant of this fact, harm their children, loving couples do harm to one another when there is disagreement on a certain point for one moment, not knowing what harm has been done by one to the other in their one moment’s bitterness.

如果我們能夠理解，自己的思想、言語與行動，無論有意識或無意識地發出，究竟如何作用於另一個人，這是一件非常重要的事。有時，對於那些我們所愛、從來不願他們受到任何傷害的人，我們卻會在憤怒支配之下，以盛怒與苦澀的念頭看待他們；而當這股情緒過去之後，我們對他們的愛又恢復如初。然而，我們並不知道，在那一瞬間的情緒之中，自己已經對他們造成了什麼傷害——那是我們充滿愛的心在清醒時，連一刻都不忍看到發生在摯愛者身上的傷害。許多充滿愛的父母，由於不知道這項法則，反而傷害自己的孩子；彼此相愛的伴侶，也常在某個短暫的意見不合之中互相傷害，卻不知道那一刻的苦澀，已經在彼此身上留下了什麼影響。

Many a time one says in a taunting way, “Now you are a great person, aren’t you?” It has perhaps been spoken tauntingly, but its psychological effect would surely help him to become great. There was a false pretender and people taunted him, calling him, “Saint, saint!” And in the course of time he really became a saint. Such is the power of the word. And when people, in families, call each other ugly, in love, this would surely change the face.

人有時會帶著嘲諷的語氣說：「現在你可是個大人物了，不是嗎？」這句話也許原本只是譏諷，然而它所產生的心理作用，卻可能真的幫助那個人成為一個大人物。曾經有一個冒充聖者的人，眾人嘲笑他，不斷叫他：「聖者！聖者！」結果日久之後，他竟真的成為了一位聖者。這就是言語的力量。同樣地，家人之間即使只是以親暱玩笑的方式互相說「你好醜」，久而久之，也確實可能改變人的面貌。

Not only speech, but even action, such as the Egyptian salutation — bringing the arms from above downward — has made so many Pharaohs fall from their high estate. On the other hand, the Hindustani salutation of raising the hands is significant of rise, and works accordingly, even when generally unconsciously done. Dances have brought about the fall of great kings by making such gestures which, psychologically, could bring about the fall of those who see them.

不只是言語，甚至動作也具有這樣的影響。例如，埃及式的致意動作，是將手臂從上方向下帶，這曾使許多法老從高位跌落。相反地，印度斯坦人將雙手向上抬起的致意姿勢，象徵著上升，即使人通常是在無意識中做出這個動作，它仍然產生相應的作用。有些舞蹈中的動作，也曾帶來偉大君王的衰敗，因為那些姿勢在心理上暗示著「下降」，因而會作用在觀看者身上。

Therefore the Sufi keeps safeguard against every thought, speech, and action done by him — especially he who is psychologically developed — and thinks, speaks, and acts so; and makes a habit that his thought, speech, and action may bring to all glory and bliss.

因此，蘇菲會謹慎守護自己所發出的每一個思想、每一句話、每一個行動；尤其是一個心理力量已經有所發展的人，更會如此。他逐漸養成一種習慣，使自己的思想、言語與行動，都能為眾人帶來光榮與福樂。

1.6 Practical Suggestion in Word and Letter
言語與文字中的實際暗示

Every word we speak, or write on paper, has its psychological effect upon one’s own self and on others. When you speak a word suggesting success, directing it to yourself, its every repetition will make for success. And so it is with writing: as often as a word is written, so deeply is it engraved upon one’s own soul, the effect of which is either for oneself or for another. Mystics give a charm written by someone whose concentration is developed, which has its effect upon the life of the possessor of that charm. Or a word spoken has its magnetic effect upon water or food or a cloth; as the word is formed of breath, and breath is the very life.

我們所說出的每一個詞，或寫在紙上的每一個詞，都會對自己與他人產生心理作用。當你對自己說出一個暗示成功的詞，每重複一次，都會更加促成成功。書寫也是如此：一個詞被寫下的次數越多，就越深地刻印在自己的靈魂之中，而它的作用可能落在自己，也可能作用於別人。祕士會給予人護符，上面寫著由專注力已經發展的人所書寫的文字，而這樣的護符會對持有者的生命產生影響。同樣地，一個說出的詞也能對水、食物或布料產生磁化作用，因為言語由呼吸形成，而呼吸本身就是生命。

Battles are won by psychic power, by the affirmation of a powerful word. In the life of Mohammed and his great disciple Ali, one sees this. In the past century there was a great mystic, Mohammed Ghaus, at Gwalior, whose winning a battle by the power of his word is a well known fact in the history of India. The same is the mystery of telepathy and suggestion made from a distance, which can heal, control, and magnetize, and can produce any effect that is desired.

戰爭有時是藉由靈能力量、藉由強而有力的言語肯定而獲勝的。在穆罕默德及其偉大弟子阿里的生平中，可以看見這樣的例子。上個世紀，瓜廖爾有一位偉大的祕士穆罕默德・高斯（Mohammed Ghaus），他以言語的力量贏得一場戰役，在印度歷史中是眾所周知的事。這也是心靈感應以及遠距暗示背後的同一個祕密；它能夠療癒、制御、磁化，並產生所希望的各種作用。

But it all depends upon concentration of mind. This mystery, wisely and rightly used, can never fail in its effect; but when wrongly used, will have its effect for the time, but will weaken one’s power every time and will bring about harmful results. Right use is that which comes from love and light, and wrong use is by the lack of this. In concentration lies the whole secret of psychology.

然而，這一切都取決於頭腦的專注。這項祕密若被智慧而正確地運用，其效果絕不會落空；但如果使用錯誤，雖然一時之間也可能產生效果，每一次卻都會削弱使用者自身的力量，並帶來有害的結果。正確的運用，是出於愛與光；錯誤的運用，則源自缺乏愛與光。心理學全部的祕密，就蘊藏在專注之中。

1.7 Practical Suggestion in Action and Movement
行動與動作中的實際暗示

There is a great effect made on life by the suggestions that one’s actions and movements make upon oneself and upon another. There are several actions and movements that act either favorably or unfavorably for us or for another.

一個人的行動與動作，會對自己和他人形成暗示，並對生命造成很大的影響。有些行動與動作會對自己或別人產生有利作用，也有些則會產生不利作用。

The salutation that the Hindus make to each other means that we evolve by unity. Joining the two palms suggests unity, raising them up means evolution. The salutation Muslims make, raising the hands upwards, suggests rise, in whatever aspect it may be. And one may understand its meaning or not, and make the salutation with that thought or not, it has its effect to a greater or lesser degree just the same. Many empires and kings have been brought down from their great glory by the method of salutation introduced in their court by their bitter surroundings. Those salutations were lowering the hands from above.

印度人彼此致意的方式，象徵著我們藉由合一而進化。雙掌合起象徵合一，將雙手向上抬則象徵提升。穆斯林向上抬手的致意，也暗示著上升，無論它表現在生命的哪一個面向。一個人是否了解這個意思，或做出動作時是否抱持這個念頭，都不影響它產生作用，只是程度有強弱之別。歷史上有許多帝國與君王從榮耀的高位跌落，正與宮廷之中被引入的某些致意方式有關；那些致意都是把手從上方向下降低。

The habits such as crossing the legs while sleeping suggest a crossing, a cross against the walk of life, which means hindrance to all progress. People grind their teeth in the night, which naturally suggests destruction. That has its effect in the way of destruction in life. People have the habit of clasping their hands upon their head, which practically suggests the prevention of every kind of rise. People have the habit of folding their arms, which evidently suggests renunciation.

例如睡覺時把雙腿交叉的習慣，會形成一個「交叉」的暗示，彷彿在人生前進的道路上畫下一道阻礙，因而象徵對各種進展的阻滯。有人夜間磨牙，自然帶有破壞的暗示，也會以某種破壞性的方式作用在人生之中。有人習慣把雙手扣在頭頂，實際上形成了阻止各種上升的暗示。有人習慣雙臂交叉，這則明顯象徵著捨棄。

When a Moghul emperor of Delhi went to see a dervish living in the woods, he and his minister saw the dervish sitting, his arms folded and his legs stretched out. The dervish saw them come and sit by him, but he did not change his position. The minister, wondering about it, made a sarcastic remark: “Since how long, O Dervish, have you stretched out the legs?” He answered, “Only since the arms are folded.” That means stretching out the hands suggests greed or want, and folding, its absence.

有一次，德里的莫臥兒皇帝前去拜訪一位住在森林中的德爾維希。他與大臣看見那位德爾維希坐在那裡，雙臂交叉，雙腿向前伸直。德爾維希看見他們走來、坐到自己身邊，卻沒有改變姿勢。大臣對此感到詫異，便帶著譏諷說：「德爾維希啊，你把腿伸得這麼長多久了？」他回答：「從我的雙手收起來之後，就一直如此。」他的意思是，伸出雙手象徵貪求與匱乏；而將雙手收起，則象徵這些已經不存在。

Sometimes a person crosses our way before us when walking, and especially, when we are starting on a certain essential work. This suggests hindrance. Sometimes the pen drops from our hand when we are starting to write. That means that what we are going to write will not have effect. A glass might break before drinking wine, meaning life is not ready to permit us the happiness we want. If a bunch of flowers is brought to us when starting on a journey, it will suggest every kind of success. This shows that every movement around us suggests to us something and has its effect on our life. The ancients in the East had mystical dances, in Egypt and in India.

有時我們走路時，忽然有人從前方橫越我們的道路，尤其是在我們正要開始一件重要事情之際，這形成的是阻礙的暗示。有時剛要寫字，筆卻從手中掉落，這意味著我們即將寫下的內容可能不容易產生作用。有時還沒喝酒，杯子便先碎了，意味著生命尚未準備好讓我們得到所期望的快樂。相反地，如果出發旅行時有人送來一束花，這會形成各種成功的暗示。由此可見，我們周圍的每一個動作，都可能向我們暗示某些事，並對生命產生作用。在古代東方，埃及與印度都有神祕的舞蹈。

Every dance had its whole story, and every story had its effect upon the one who saw it. It is said the dance of Mahadeva conquered the heavens; the dance of Krishna made him victorious over Kamsa, the monster. So the dances of dervishes, among Sufis, have their meaning. Those ignorant of its psychological effect are always ruined if they indulge in the grace of movement. Vajad `Al¬° Shah, the Padishah of Lucknow, and the King of Burma were the victims of their dissipation in the beauty of movements. The magicians do all their work with objects that suggest, together with movements.

每一種舞蹈都有它完整的故事，而每一個故事都會對觀看的人產生作用。據說，大天神（Mahadeva）的舞蹈征服了諸天；克里希納的舞蹈則使他戰勝怪物甘薩（Kamsa）。因此，蘇菲之中的德爾維希舞也各有其意義。不明白動作所具有心理作用的人，若一味沉溺於動作之美，往往會因此走向衰敗。勒克瑙的君王瓦吉德・阿里・沙阿（Wajid Ali Shah），以及緬甸國王，都曾因沉溺於動作之美而成為受害者。魔法師所做的一切，也都是將帶有暗示的物件與特定動作結合起來。

1.8 Practical Suggestion in Thought
思想中的實際暗示

Every imagination that arises in the mind through the day and night has its effect on one’s own life and on the life of another, according to the power of the mind of the individual. If a person imagined that, “By going in a certain place I shall become ill,” and, “By being in the presence of a patient, I shall become ill,” he will surely, by the power of imagination, attract it. Sometimes the fear of failure and confidence in success becomes the means of success. Sometimes doubt, such as, “My friend has turned against me,” or an imagination, such as “People hate me,” or “My relations have no love for me,” in time become true.

無論白天或夜晚，頭腦中生起的每一個想像，都會依照一個人頭腦力量的強弱，對自己的生命以及他人的生命產生作用。如果一個人想像：「我只要去某個地方就會生病」，或「只要待在病人身邊，我就會生病」，那麼他便可能真的透過想像的力量，把疾病吸引到自己身上。有時，對失敗的恐懼會成為失敗的原因，而對成功的信心則會成為成功的助力。有些懷疑，例如「我的朋友已經反對我了」，或某些想像，例如「大家都討厭我」、「我的親人不愛我」，久而久之也可能成為事實。

Many have become crazy by imagining that they are crazy, ill by imagining that they are ill, and have been dead by the mere imagination of death. People of a pessimistic disposition have often harmed themselves and others, especially when they are more imaginative than wise.

有許多人因為想像自己瘋了而真的陷入瘋狂，因為想像自己有病而生病，甚至有人單憑對死亡的想像而走向死亡。悲觀性情的人往往會傷害自己，也傷害別人，尤其當他們的想像力大於智慧時，更容易如此。

And the optimistic have obtained benefit when it was not to be so. By mere imagination, things are made right, situations are mastered. Fear of the parents for the child’s life has always proved to be to its disadvantage. There are people who simply trust in God and are much safer than the most careful ones with fear.

另一方面，樂觀的人即使在原本未必有利的情況下，也能得到益處。單憑想像，事情有時便能轉向正確，局面也能被掌握。父母過度擔憂孩子的生命，往往反而對孩子不利。有些人只是單純信靠神，卻比那些因恐懼而處處小心的人更加平安。

They are often ill who think much about their health. Many among the healthy you will find to whose mind it never occurs, “What will be with my health?” So it is with stage-fright and excitement in the imagination. Actors with beautiful art, students who have studied well, fail for no other reason than being too careful, imagining that, “I might err.”

總是想著自己健康狀況的人，反而往往容易生病。在許多健康的人當中，你會發現他們的頭腦幾乎從未浮現「我的健康會不會出問題？」這種念頭。舞台恐懼以及因想像而產生的緊張也是如此。有些藝術精湛的演員，有些準備充分的學生，最後之所以失敗，沒有其他原因，只因他們過度小心，不斷想著：「我可能會出錯。」

There are two superstitions in the East, nazr and tuq, which show the psychical effect of man’s imagination. If a person sees a beautiful object and says, “How beautiful it is,” or, “Oh, how lovely!” it is believed that the object admired must break, either at once or sooner than its time; and there are some instances when some minds broke objects in the moment of casting their glance on them. Therefore, the wise men of the East always offer the object to the man who praises it; but if the man is sensible, he realizes his mistake and says, “May this bring you good luck.” This affirmation counterbalances it.

東方有兩種與惡眼相關的觀念，稱為「惡眼」（nazr）與「妒視」（tuq），它們顯示了人的想像所具有的靈能作用。若一個人看見一件美麗的東西而說：「多麼美啊！」或「真可愛！」人們相信，被讚美的物品可能因此破裂，不是當下破裂，就是比原本應有的時間更早損壞。甚至有些例子顯示，某些人的頭腦力量很強，當他的目光投向一件物品時，那件東西就在當下破裂。因此，東方的智者常會把受到別人稱讚的東西直接送給那個人；而如果稱讚的人明白其中的道理，便會察覺自己的疏忽，轉而說：「願它為你帶來好運。」這樣的肯定便能平衡先前的影響。

And it is therefore that people in the East do not eat before the crowd. Food being the most attractive thing, it at once attracts the mind of a person, and then it hurts in every way. If a person was drinking something that attracted another person’s attention, that also harms the person who drinks. In order to check such influences, in the East they sprinkle some of it on the ground.

也正因如此，東方人通常不在眾人注視下吃東西。食物本來就是極具吸引力的事物，很容易立刻吸引別人的頭腦，而這種注意可能形成不利影響。如果一個人所喝的東西引起別人的注意，也可能對飲用者造成影響。為了抵銷這類作用，東方有些地方會把少量食物或飲料灑在地上。

Someone, especially a child, looking cheerful, attractive, or becoming fat, is affected by someone telling or even thinking, “How beautiful he looks!” or “How fat he has become!” Sometimes it would make the child ill, and sometimes it would cause death.

如果一個人，尤其是一個孩子，看起來十分愉快、可愛，或變得圓潤，有人對他說、甚至只是在心裡想：「他看起來多麼漂亮！」或「他變得多麼胖了！」這種念頭也可能對孩子產生影響。有時會使孩子生病，有時甚至可能造成死亡。

The same thing with a hero, or even with a horse, animal or bird. In the East they call it tuq; and in the circles of the sensible it is known and they observe it as a custom or manner in expression. But when such an influence has already made an effect, they use different psychical remedies to check the influence. The wearing of amber, coral, or lion’s claws is chiefly to avoid such things, that the evil eye, before being attracted to the person, may first fall on the object.

同樣的情形也可能發生在英雄身上，甚至發生在馬匹、其他動物或鳥類身上。在東方，這稱為「妒視」（tuq）；明白這些作用的人會留意這件事，並形成某些說話與行為上的習俗。如果這類影響已經產生作用，他們便會使用各種靈能的方法加以抵銷。佩戴琥珀、珊瑚或獅爪，主要也是為了避免這些影響，讓所謂的惡眼在落到人身上之前，先被這些物件所吸引。

For a Sufi it is not necessary to give in to such beliefs, nor to be unaware of their truth. He must be self-mastered and cautious of his imaginations and their effects, as well as of those of others. He who controls the imagination, the imagination becomes his thought. The possessor of such thoughts may rightfully be called thoughtful.

對蘇菲而言，不需要完全屈從於這類信念，但也不應忽視其中所包含的真實。他必須能夠自我掌握，謹慎看待自己的想像及其作用，也留意別人的想像所可能帶來的影響。當一個人能夠掌握自己的想像，想像便會轉化為受他引導的思想。真正擁有這種思想的人，才稱得上是一個有思慮的人。

1.9 Practical Suggestion to the Self
對自己的實際暗示

Suggestion has a great power upon one’s life. Many times a person unaware of this suggests to himself things that are not favorable to himself, and sometimes, unconsciously, one suggests to oneself something that changes unfavorable conditions into favorable.

暗示對人的生命具有極大的力量。很多時候，一個人並不知道這一點，因此不斷對自己做出不利的暗示；但有時，人也會在無意識之中給自己一個暗示，而使原本不利的情況轉為有利。

It is natural with many, before starting from home to see some friend, to say to themselves, “Oh, perhaps I shall not meet him. Perhaps he will not be there.” By doing so, many times they drive the friend out of his house by the wrong suggestion.

許多人在出門拜訪朋友之前，很自然地會對自己說：「唉，也許我見不到他。也許他根本不在家。」結果，這樣錯誤的暗示往往彷彿把那位朋友從家裡「推了出去」，真的使自己見不到他。

Many times, when going to attend to some business affair, some repeat to themselves, “Perhaps it will not come right. I will go and see, but I don’t think I shall succeed.” In that case they break the hands and feet of their success before starting to work for it. Many have the defect of thinking at the thought of every coming joy, success, or pleasure, “Perhaps it is too good for me; I am afraid it will never happen.” They wipe off the possibility by the mere suggestion.

很多時候，一個人要去處理某件事情之前，會反覆對自己說：「也許事情不會順利。我還是去看看，但我不覺得自己會成功。」如此一來，他甚至還沒有開始努力，就先把成功的手腳折斷了。還有很多人，每當一件快樂、成功或美好的事情即將到來時，便會想：「這對我來說也許太好了；我怕它根本不會發生。」光憑這樣的暗示，他們就把原本存在的可能性抹去了。

Then there are some who, on looking at a person suffering from a certain disease, think or say, “I am afraid I might get it.” They, by that suggestion, attract the disease much sooner than anybody else. Then there are some who at the appearance of difficulties or troubles of life, repeat to themselves, “Oh, I wish I were dead,” or “I wish I were in my grave.” Such suggestions many times become true; they bring death nearer, and sometimes much sooner.

有些人看到別人患有某種疾病時，便想著或說：「我怕自己也會得這種病。」正是透過這種暗示，他們反而比其他人更容易把疾病吸引過來。也有些人，一遇到人生的困難或麻煩，就反覆對自己說：「唉，我真希望自己死了。」或「我真希望自己已經躺在墳墓裡。」這類暗示很多時候會逐漸成真；它會把死亡拉近，有時甚至比原本更早到來。

There was an Indian girl who took a liking to sing the verse of Zafir, “How suddenly my fate has taken a change!” She sang the whole day; the same evening she had a sudden fall from the balcony and was found dead in the street.

曾經有一位印度女孩，很喜歡唱札菲爾（Zafir）的一句詩：「我的命運竟如此突然地轉變！」她整天都在唱這句話；就在當天晚上，她突然從陽台墜落，被人發現死在街上。

Suggestion does a great deal in making the condition better also. A young girl was ill in bed, and the doctor came and saw her, and said to her parents, “She is in her last moments.” The girl happened to hear it, and as she did not wish to die, she began to say to her parents, “No, I will not die, I will not die.” After a little while she recovered from her worst condition and gradually became well.

然而，暗示也能在改善情況上發揮很大的力量。有一位年輕女孩臥病在床，醫生來看過她之後對父母說：「她已經到了最後的時刻。」女孩碰巧聽見了這句話。因為她不想死，便開始對父母不斷說：「不，我不會死，我不會死。」過了一段時間，她竟從最危急的狀況中恢復過來，之後逐漸康復。

All illness, misery, failure, joy and sorrow in life can be attracted and repelled by the power of suggestion. Suggestion means not only affirmation but belief with confidence.

人生中的疾病、苦難、失敗、喜悅與悲傷，都可能透過暗示的力量被吸引或被推開。所謂暗示，不只是口頭上的肯定，更是一份帶著信心的相信。

1.10 Practical Suggestion to Another
對他人的實際暗示

In our everyday conversation with others we many times say things which, consciously or unconsciously, act for the good or ill of the person. In the East there is a custom that if anybody is going out, no one of his family or friends, however close they may be, will ask, “Where are you going?” The secret is that on hearing from the person who is going, of the place to which he is going or the work that he wants to accomplish, the questioner may say his opinion which may not be beneficial psychically. It is very undesirable when a person says to another, “You are going, but I am afraid you will not be able to see him,” or “I doubt if you will succeed in your enterprise.” All such things one innocently says, and he mars at times the probability of success.

我們日常與人交談時，常常有意或無意地說出一些話，而這些話會對對方產生有利或不利的作用。在東方有一種習俗：如果有人正要出門，他的家人或朋友不論多麼親近，都不會問：「你要去哪裡？」其中的祕密在於，當出門的人說出自己要去哪裡，或要完成什麼事情之後，提問者可能隨口給出一個意見，而那個意見在靈能上未必有益。一個人若對另一個人說：「你雖然要去，但我怕你見不到他。」或「我懷疑你的事情能不能成功。」這是非常不利的。人往往只是天真地隨口一說，卻可能因此削弱原本成功的可能。

If a soldier’s mother or wife, out of a great love, says to him when going to the front, “Oh, I am afraid I may not see you again; you may be wounded or you may die,” it is as if impressing upon the soul of the husband or son illness or death. But instead of this, if anybody in the family said, “Go to the front, as it has come upon you, and finish your work bravely. I am sure, by the mercy of God, you will come home safely and successfully,” this suggestion would work out in the soldier’s life as the winding of a clock that works in time, for his success and safety.

如果一名士兵的母親或妻子，因為深深愛著他，在他即將前往前線時說：「唉，我怕再也見不到你了；你可能會受傷，也可能會死。」這就彷彿把疾病或死亡的印記壓在丈夫或兒子的靈魂之上。相反地，如果家人對他說：「既然這項任務已經來到你面前，就勇敢地去完成吧。我相信藉著神的慈悲，你一定會平安而成功地回家。」這樣的暗示便會在士兵的生命中運作，就像上緊發條的時鐘，在適當的時刻持續推動他的成功與平安。

One must always say every word with consideration, and should not say what one does not wish to happen. Those who do not understand the value of suggestion walk after their own fate with a whip in their hand, and those who understand its value and control their word and use it rightly, they are a bliss to themselves and a source of happiness to others.

因此，每一句話都必須經過體察之後再說，不要說出自己並不希望發生的事。不了解暗示價值的人，就像手裡拿著鞭子，追趕著自己的命運；而懂得暗示的價值、能夠掌握自己的言語並正確運用它的人，自己便是一份福樂，也會成為他人的幸福之源。

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