3.Meditation
冥想

1. Guidance from the Heart
來自心的引導

No one need ask, “What shall I gain by meditation? In what ways shall I benefit?” If one only knew, it is by means of meditation that all is gained; not only things are gained, not only attributes and qualities are gained, but even God is so gained.

沒有人需要問：「我能從冥想中得到什麼？我會在哪些方面受益？」我們若真正知道，就會明白，一切都是藉由冥想而獲得的；所獲得的不只是事物，不只是各種特質與品質，甚至連神也是如此獲得的。

It is God who would reveal Himself to us, but so long as we keep our minds on anything else but God, He may be speaking but we do not hear. When we hear His Voice, all knowledge, all direction, all guidance will be ours; everything that we need will be ours. With this understanding, one can breast the waves of life. To turn back the tide and to surmount obstacles will become possible.

是神要向我們顯現祂自己，但只要我們的頭腦仍放在神以外的任何事物上，祂或許正在說話，我們卻聽不見。當我們聽見祂的聲音，一切知識、一切方向、一切引導都將屬於我們；我們所需要的一切都將屬於我們。帶著這樣的理解，我們便能迎向生命的浪潮。逆轉潮勢、跨越障礙，也將成為可能。

Speaking of intuition is, of itself, of little value. The mystic does not speak, he uses the inner faculties in everyday life; and so insight becomes a means of sustaining and understanding realities. To every question there is an answer, and the key to the answer is in the question.

談論直覺本身並沒有多少價值。祕士不談論它，而是在日常生活中運用內在的能力；因此，洞見便成為支撐並理解實相的一種途徑。每一個問題都有答案，而答案的鑰匙就在問題之中。

One of the best means of finding the answer is to enter into meditation. Then the question may arise, “Should I meditate on this problem?” It is not wrong to meditate on any problem; it is always wise to seek divine guidance. Meditating in a prayerful attitude, knowing that God will help, relieves one from further concern, and there is nothing in life more valuable.

尋找答案最好的途徑之一，就是進入冥想。這時也許會生起一個問題：「我應該針對這個問題冥想嗎？」針對任何問題冥想都沒有錯；尋求神聖的引導總是明智的。以祈禱的態度冥想，知道神會幫助我們，便能使我們不再繼續憂慮，而生命中沒有什麼比這更有價值。

Sometimes the answer will come as a simple direction, easily understood. Sometimes a feeling will come which may not seem so clear or direct, but when one follows the guidance which comes from the heart, often one will find the obstacles in life disappear like a dissolving mist.

有時，答案會以一個簡單而容易明白的指引來到。有時，來到的是一種感受，看起來也許沒有那麼清楚或直接；然而，當我們跟隨來自心的引導時，往往會發現生命中的障礙如消散的霧一般消失。

Care and worry prevent a proper solution, while surrender of self always helps to clear the path from the perplexities of life, bringing calm and peace. The Sufi who does this knows that God is all-seeing, all-knowing.

掛慮與擔憂會阻礙適切的解決，而自我的臣服總能幫助我們清除生命道路上的困惑，帶來平靜與安寧。如此行持的蘇菲祕士知道，神看見一切、知曉一切。

For that reason, the Invocation is repeated over and over again, repeated at different times and bringing one each time closer to the reality which it expresses.

因此，祈請文一遍又一遍地反覆誦念，在不同時刻一再誦念，而每一次都使我們更加接近它所表達的實相。

All problems may be as tests in life.

所有的問題，都可能如同生命中的考驗。

In the ancient Egyptian mysteries, the Hierophant is reported to have said to the neophyte,

據說，在古埃及的神祕傳承中，大祭司曾對初入門者說：

“You have nothing to fear but yourself.”

「你除了自己之外，沒有什麼需要恐懼的。」

It was Jesus Christ who said,

耶穌基督曾說：

“My yoke is easy, my burden is light,” meaning, “Give up your problems, take them before God in loving surrender, and they will be solved and you will be healed.”

「我的軛是容易的，我的擔子是輕省的。」意思是：「放下你的問題，在愛的臣服中把它們帶到神面前，它們便會得到解決，而你也將得到療癒。」

2. Through Meditation We May Find Freedom
透過冥想，我們可以找到自由

The great obstacle to be overcome in meditation is the false ego or Nafs. What is it that prevents us from concentrating our thoughts and feelings on God? It is the Nafs.

在冥想中必須克服的一大障礙，就是虛假的自我，也就是納夫斯（Nafs）。是什麼阻止我們將思想與感受集中於神？就是納夫斯。

In the Hebrew religion there is the Shma cry, “Hear, O Israel, the Lord our God, the Lord is One.” And there is the answer to the cry, “And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind.” And these directions should be considered as a unity, for the light of the soul shines in the heart and is reflected in the mind.

在希伯來宗教中，有示瑪（Shma）的呼喚：「以色列啊，你要聽，主是我們的神，主是獨一的。」而對這呼喚的回應是：「你要盡心、盡性、盡意愛主你的神。」這些指示應當被視為一個整體，因為靈魂之光在心中照耀，並映照在頭腦之中。

Plato wrote that we live in a shadow world, where we confuse the shadow of ourselves with reality. This is the Nafs, the false ego, which stands in the light before God, causing, so to speak, a spiritual eclipse. In meditation, one does not have to hold such a thought, for this false self is overcome through meditating upon the true self, which in reality is God.

柏拉圖寫道，我們生活在一個影子的世界裡，在那裡，我們把自己的影子與實相混為一談。這就是納夫斯，也就是虛假的自我；它擋在神的光前，可以說造成了一場靈性的日蝕。在冥想中，我們不必一直持有這樣的思想，因為藉由冥想真正的自我，這個虛假的自我便會被克服，而真正的自我在實相中就是神。

The modern devotee may repeat the Invocation, “Toward the One,” etc., instead of the Shma, and it will produce the same effect. There is no difference between them in the language of the heart and soul; the forms in words may be different, but the acts, thoughts, feelings, and results are the same.

現代的奉獻者可以誦念祈請文中的「朝向一體」等句，來取代示瑪，而它會產生相同的作用。在心與靈魂的語言中，兩者並沒有差別；文字的形式也許不同，但行動、思想、感受與結果都是相同的。

Whenever the Nafs seems to hold us in its sway, it is through meditation we may find freedom. To the Sufi, pure meditation includes more than going into one’s room only; any act of life which is done with dependence upon Allah or which makes us aware of Him, whether in reading or studying or working or contemplation or prayer or meditation or any duty of everyday life, all may become part of a universal meditation which marks every breath and every heartbeat in life. The momentary obstacle which may have appeared like a great cliff becomes as a tiny step through our growth and understanding, and by taking this step, what was once a hindrance becomes an aid to our development.

每當納夫斯似乎支配著我們時，我們可以藉由冥想找到自由。對蘇菲祕士而言，純粹的冥想不只是走進自己的房間；生命中的任何行動，只要是在依靠阿拉之中進行，或使我們覺知祂，無論是閱讀、學習、工作、觀想、祈禱、冥想，或日常生活中的任何責任，都可能成為一種普遍性冥想的一部分，貫穿生命中的每一次呼吸與每一次心跳。眼前一時的障礙，原本也許看起來像一面巨大的峭壁，隨著我們的成長與理解，便成為一個小小的台階；而踏上這個台階之後，曾經的阻礙便成為幫助我們成長的力量。

The Nafs turns us from the One to the many, enticing us with the things of this world. Then man attaches himself to one thing after another, which brings, at best, momentary satisfaction. Through his spiritual practices the Sufi learns to chain the Nafs, to perceive that it is only a shadow of reality; and finding the sun of truth within his being, looking upon it, one is no longer aware of the shadow.

納夫斯使我們從一體轉向眾多，以這個世界的種種事物誘惑我們。於是，人依附於一樣又一樣的事物，而它們至多只能帶來片刻的滿足。透過靈性修持，蘇菲祕士學會約束納夫斯，看見它只不過是實相的一道影子；當我們在自己的存在中找到真理之日，並凝視著它，就不再覺察那道影子。

Then the Nafs is not destroyed, but harnessed. The whole of man’s being is attuned to God and everything within him serves God. This is the work of all on the path of illumination, of whatever school they may be. There is no other obstacle than this false self, and there is no better means of controlling it than by meditation and by practicing the presence of Allah.

這時，納夫斯並未被摧毀，而是受到駕馭。人的整個存在都與神相調，而他內在的一切都為神服務。無論屬於哪一個學派，這都是所有走在光啟之路上的人所做的功課。除了這個虛假的自我之外，沒有別的障礙；而要控制它，沒有比冥想以及對阿拉之臨在的修持更好的方法。

3. Wazifa
聲修法

Besides meditation, each Talib is given special instructions suited to his need while journeying the path toward Unity. One such form of instruction is the Wazifa, or repetition of sacred phrases for various purposes.

除了冥想之外，每一位求道者（Talib）在走向合一的道路上，也會依自己的需要得到特別的指示。其中一種指示形式就是聲修法（Wazifa），也就是為了不同目的而反覆誦念神聖語句。

If it be asked what is the purpose, it may be answered that, as the purpose of all rain is to return to the ocean, so the purpose of every soul is to return to God. Some drops unite in little streams, to flow down the river which ultimately loses itself in the ocean. So the practice of each Wazifa may be for some particular purpose, yet all these purposes unite just as the streams unite, and finally come to their destination.

如果問它的目的是什麼，可以這樣回答：正如所有雨水的目的都是回歸海洋，每一個靈魂的目的也是回歸神。有些水滴匯聚成小溪，流入河流，而河流最終消融於海洋之中。因此，每一個聲修法的修持也許各有特定目的，但所有這些目的終究會如溪流匯合一般彼此匯聚，最後抵達它們的歸宿。

Wazifa is both positive and negative, to build up faculties which are necessary and to remove undesirable qualities. So Sufis use Wazifas in purification, but the Sufi always recognizes God as the perfection of love, harmony, and beauty, as the perfection of all qualities, and as the perfection of perfections. If strength is needed, strength comes from God; if love is required, God is love; if one must perform justice, God is Judge and Forgiver.

聲修法兼具正面與負面的作用：建立所需要的能力，也去除不想要的特質。因此，蘇菲祕士會運用聲修法來淨化；但蘇菲祕士始終認識神是愛、和諧與美的圓滿，是一切屬性的圓滿，也是圓滿中的圓滿。若需要力量，力量來自神；若需要愛，神就是愛；若必須施行公義，神就是審判者，也是寬恕者。

Wazifas may be repeated audibly or silently in the performance of any act or duty in life. By this means the devotee draws from God the help he needs, attuning himself to the qualities of God at that moment. So besides the regular practice of Wazifa, a specified number of times as assigned to the Talib by his teacher, so one may meditate upon the Wazifa at all times and use it even when it is no longer part of one’s spiritual exercises.

在履行生命中的任何行動或責任時，都可以出聲或默默地反覆誦念聲修法。透過這種方式，奉獻者從神那裡汲取自己所需要的幫助，使自己在那一刻與神的屬性相調。因此，除了依老師指定給求道者的次數，規律地修持聲修法之外，我們也可以隨時對聲修法進行冥想，即使它已經不再是自己靈性練習的一部分，仍然可以運用它。

Sufism is not a code of rules. The purpose of Sufism is to bring souls to God-realization. Allah is beyond all attributes and qualities, being all essence. Understanding this, every breath can become a meditation wherein one puts full dependence upon Allah, and there will be no moment which will not be a meditation, no moment of separateness from God.

蘇菲並不是一套規則的法典。蘇菲的目的，是帶領靈魂走向神之證悟。阿拉超越一切屬性與特質，祂即是一切本質。理解了這一點，每一次呼吸都可以成為冥想，在其中完全依靠阿拉；如此，便沒有任何一刻不是冥想，也沒有任何一刻與神分離。

4. Zikr
Zikr

There is a question, if meditation is required to develop in silence, why is Zikr sometimes chanted and why are some practices said aloud? The answer is that there are certain purposes in each practice, and that the ordinary distinction between sound and silence does not hold true from the divine point of view.

有一個問題是：如果冥想需要在寂靜中發展，為什麼 Zikr 有時要吟唱，有些修持又要出聲進行？答案是，每一種修持都有其特定的目的，而從神聖的觀點來看，我們通常對聲音與寂靜所作的區分並不成立。

For instance, in Zikr one may become able to arrange the atoms in order and rhythm and harmony. When mureeds chant in groups, they often magnify the power of the atoms. Often this brings the same effect as the presence of the teacher, but generally Zikr awakens the soul so as to produce alertness or even ecstasy.

例如，在 Zikr 中，我們可能變得能夠使原子形成秩序、節奏與和諧。當門徒們一起吟唱時，往往會放大原子的力量。這常常會帶來如同老師臨在一般的作用，但一般而言，Zikr 會喚醒靈魂，產生清醒的覺知，甚至狂喜。

In Zikr, the thought is kept on all the syllables and sounds, making it difficult to think of anything else. If the Zikr becomes automatic and is recited without proper thought and feeling, it still is of value because of the intrinsic power of the atoms responding to sound. Besides that, it harmonizes one with the atmosphere and attunes one with all Zikr atmosphere, so one cannot continue the practice without developing out of it the necessary thought and feeling which will then carry one along.

在 Zikr 中，思想持續放在所有的音節與聲音上，因此很難再想到其他事物。如果 Zikr 變得自動化，在沒有適切思想與感受的情況下誦念，它仍然具有價值，因為原子回應聲音本身便具有內在的力量。除此之外，它使我們與周遭的氛圍和諧，也使我們與整個 Zikr 的氛圍相調；因此，一個人不可能持續這項修持，而不從中發展出必要的思想與感受，而這些思想與感受之後便會帶領著他。

When this is accomplished, one becomes attuned to the spiritual souls higher in evolution, becomes awakened to impressions, and may even arise to that state when the separateness between heart and heart disappears in the realization of Zikr.

當這一點達成時，我們便會與靈性演化更高的靈魂相調，開始對各種印象有所覺知，甚至可能提升到這樣的狀態：在對 Zikr 的證悟中，心與心之間的分離消失。

So Zikr may be called the finest thought expressed in the finest material form with the highest spiritual purpose. It becomes the perfection of the sounds uttered by the tongue.

因此，Zikr 可以說是最精微的思想，以最精微的物質形式表達，並具有最高的靈性目的。它成為舌頭所發之聲音的圓滿。

Zikr is best understood through its performance. In singing and chanting, one purifies one’s being, even one’s mind. Then one develops into a zakir, who is the embodiment of Zikr and the vehicle of the message of God. The zakir is the mureed perfected in Zikr.

Zikr 最好透過實際修持來理解。在歌唱與吟誦中，我們淨化自己的存在，甚至淨化自己的頭腦。然後，一個人逐漸成為持修 Zikr 者（zakir），也就是 Zikr 的化身，以及神之訊息的載體。Zikr 就是在 Zikr 中達到圓滿的門徒。

The moral of Zikr is humility, and in its performance the Nafs is absorbed like the shadow when light is turned on it. Zikr is important for those needing power and inspiration, while meditation is for those who seek God in all forms, and each is only of value when practiced; then each fulfills its own purpose better than any explanation can give.

Zikr 的倫理在於謙卑；在修持 Zikr 時，納夫斯會被吸收，就像光照上去時影子消失一般。對需要力量與靈感的人而言，Zikr 十分重要；而冥想則適合那些在一切形式中尋求神的人。兩者都只有在實際修持時才具有價值；如此一來，它們各自達成其目的的程度，遠勝於任何解釋所能給予的。

5. Fikr
念修法

Fikr is the perpetual possession of the Sufi, and the devotee has often been called faqir, the “poor one.” But what is this poverty? It is the poverty of non-attachment, of those who are poor in spirit but blessed by Allah. The Sufi may be outwardly poor, yet inwardly may be called rich, for the Sufi may be said to possess everything and nothing. The Sufi’s satisfaction is in God; (s)he may be a master of wealth, while those who own wealth among the generality are better termed servants of wealth.

念修法（Fikr）是蘇菲祕士恆常擁有之物，而奉獻者也常被稱為法基爾（faqir），也就是「貧者」。然而，這種貧窮是什麼？它是不依附的貧窮，是那些在靈裡貧窮、卻受到阿拉祝福之人的貧窮。蘇菲祕士外在也許貧窮，內在卻可以稱為富有，因為可以說，蘇菲祕士既擁有一切，也一無所有。蘇菲祕士的滿足在神之中；可以是財富的主人，而一般擁有財富的人，更適合稱為財富的僕人。

Every meditation is a Fikr when rightly performed. In meditation, heart and mind are centered upon God, and this is true in Fikr also. Only, in Fikr one is given special syllables or a special form, which is absent in general meditation. Yet Fikr can be called an intensification of the highest meditation, keeping the heart fixed on God.

每一個正確進行的冥想都是念修法。在冥想中，心與頭腦都集中於神；念修法也是如此。只是，在念修法中，我們會得到特定的音節或特定的形式，而一般的冥想並沒有這些。然而，念修法可以說是最高冥想的一種強化，使心持續專注於神。

Meditation consists of preparation, performance, and application, which means action. So the true meditation is not separate from the rest of life. This is especially true when one gains power and magnetism through meditation, to be applied in healing or other spiritual work.

冥想包含準備、進行與應用，而應用也就是行動。因此，真正的冥想並不與生命中的其他部分分開。尤其當我們透過冥想獲得力量與磁性，並將它們運用於療癒或其他靈性工作時，更是如此。

In meditation there are two general results: the development of the faculty of insight, and the growth of the personal atmosphere. Once this atmosphere is built, Fikr becomes a natural performance, and as is said in Salat, at every moment of our life we draw closer to God.

冥想有兩種一般性的結果：洞見能力的發展，以及個人氛圍的增長。一旦這種氛圍建立起來，念修法就會成為自然的修持；正如《敬拜神聖祈禱》（Salat）中所說，在生命的每一刻，我們都更加靠近神。

Through this surrender of self, through keeping the gaze and concentration steadfast on God, all becomes natural, and it is the most natural thing in life to be ever aware and responsive to God. The goal to be attained is that the spiritual condition be continuous through all of life.

透過這種自我的臣服，透過使凝視與專注堅定地放在神身上，一切都會變得自然；而在生命中始終覺知神並回應神，就是最自然的事。所要達到的目標，是讓這種靈性狀態持續貫穿整個生命。

As the great Sufi saint Abu Sa`id ibn Abi’l-Khaar has said, “The Sufi may eat and drink, work and play, sleep and trade in the market, yet he does not forget God for one single instant.”

正如偉大的蘇菲聖者阿布・賽義德・伊本・阿比勒・海爾所說：「蘇菲祕士可以吃喝、工作、遊戲、睡眠，也可以在市場中做買賣，但他沒有任何一瞬間忘記神。」

That is the life of the true faqir and that is the Fikr, which unites the inner and outer lives in the completeness of God-realization.

那就是真正法基爾的生命，那也就是念修法；它在神之證悟的完整之中，使內在生命與外在生命合而為一。

6. Qasab
交替呼吸法

It is often difficult to keep the mind in condition during some breathing exercise. In the purification breaths, it is not enough to keep the mind on the syllables Ya Shaffee — Ya Kaffee. At first, the thought will bring strength and purity, but the advancing Talib should ever bear in mind that this practice and all practices are means of uniting the soul to God. God is the healer, and the practice is His medicine which is used to heal and purify His vehicle so he may occupy and use it.

在進行某些呼吸練習時，往往很難使頭腦維持在適當的狀態。在淨化呼吸中，只把頭腦放在 Ya Shaffee——Ya Kaffee 這些音節上並不足夠。起初，這個思想會帶來力量與純淨，但不斷進展的求道者應當始終記得，這項修持以及所有修持，都是使靈魂與神合一的途徑。神是療癒者，而這項修持就是祂的藥，用來療癒並淨化祂的載體，使祂可以居於其中並使用它。

In the same way, the practice of Qasab can become more potent when faculties are unified. Concentration on the practice helps, but if difficulty occurs, it is not wrong to do some self-examining. All conditions are reflected in the breath, and if any obstacles persist, one should consult the spiritual teacher. At the same time, proper meditation also helps, for any thought whatever has a harmful effect on a breathing practice.

同樣地，當各種能力整合為一時，交替呼吸法（Qasab）的修持也會變得更有力量。專注於修持本身會有所幫助，但如果出現困難，進行一些自我檢視也沒有錯。一切狀態都會反映在呼吸之中；如果任何障礙持續存在，就應當請教靈性老師。同時，適切的冥想也有所幫助，因為任何思想都會對呼吸修持產生不良影響。

Activity of the mind greatly alters the rhythms. Therefore, Qasab is more related to concentration than to meditation, only it should be natural. So before all practices, a meditation is of benefit, during which time, by the suppression of thought, the breath takes on a natural rhythm, invigorating the body and healing the mind, which makes the practice of Qasab easier.

頭腦的活動會大幅改變節奏。因此，交替呼吸法與專注的關係比與冥想更密切，只是它應當是自然的。所以，在一切修持之前先進行冥想是有益的；在這段時間裡，藉由止息思想，呼吸會呈現自然的節奏，使身體恢復活力並療癒頭腦，也使交替呼吸法的修持變得更容易。

The goal of all meditation is balance, and in balance the goal itself is to be found. In the progress toward that goal, rhythm may appear to be more important than balance, yet nothing should be done to force the breath in its depth, in its power, in its otherwise natural movements. Disease and crime are often the result of irregularities of the breath, so of all things, this order and balance should be preserved, and it is best preserved through meditation.

一切冥想的目標都是平衡，而在平衡之中就能找到目標本身。在朝向這個目標前進的過程中，節奏看起來也許比平衡更重要；然而，無論是呼吸的深度、力量，或其他原本自然的運動，都不應受到強迫。疾病與犯罪往往是呼吸失去規律的結果，因此，在所有事情之中，這種秩序與平衡都應當受到保持，而最能保持它們的方式就是冥想。

Therefore, it is not necessary to consciously strive to alter the breath rhythms, but the steady repetition of those spiritual exercises which have been given to one by the teacher helps more than anything else on the path toward God.

因此，沒有必要刻意努力去改變呼吸的節奏；相反地，穩定反覆進行老師所給予的那些靈性練習，比任何其他事情都更能幫助我們走在通往神的道路上。

7. The Inner Life is not Separate from the Outer Life
內在生命不與外在生命分離

The inner life is not separate from the outer life, but is a fuller and larger life. What is necessary is to put first things first. The mystic does more than quote scriptures; he not only says, “Seek ye first the Kingdom of God,” his whole life is absorbed in the seeking. Therefore, some people have thought that through meditation everything can be gained and all their desires be fulfilled. From a certain point of view, this is true; but it does not take into account what is one’s desire.

內在生命並不與外在生命分離，而是一個更加完整、更為廣大的生命。所需要的是，把最重要的事放在首位。祕士所做的不只是引用經典；他不只是說：「你們要先求神的國」，他的整個生命都投入於這份尋求之中。因此，有些人以為，透過冥想可以得到一切，所有欲望也都能得到滿足。從某個觀點來看，這是真的；但這並沒有把一個人的欲望究竟是什麼考慮進去。

The outer life is full of change, and in all circumstances the desires are different. When a desire is granted, often it is no longer a desire, and more often it does not have the effect sought. In many cases, it is discovered that the thing or event brings a quite different and even a contrary result than the one expected.

外在生命充滿變化，而在不同情況中，欲望也各不相同。當一個欲望得到滿足時，它往往已經不再是欲望；更常見的是，它並沒有帶來原本所尋求的作用。在許多情況下，我們會發現，那件事或那個事件所帶來的結果，與原本期待的完全不同，甚至恰好相反。

The Sufi looks to God for all things, praying to the God of health for vigor and to the God of wealth for his sustenance, keeping steadily before him the idea and ideal that there is one God, from Whom all blessings flow. He does not consider it wrong to seek guidance from God concerning his daily affairs. Yet as the heart strengthens and insight increases, all becomes more and more clear, and at the same time life continually presents its puzzles. So, most necessary in life are seeking the will of God and performing it. These things are more important than anything else.

蘇菲祕士在一切事情上都仰望神，向健康之神祈求活力，向財富之神祈求生活所需，同時始終把這個思想與理想放在面前：只有一位神，一切祝福都從祂流出。蘇菲祕士並不認為，在日常事務上向神尋求引導有什麼不對。然而，隨著心變得更強，洞見逐漸增長，一切也會越來越清楚；而與此同時，生命仍不斷帶來它的難題。因此，生命中最需要的，是尋求神的旨意並實行它。這些比任何其他事情都更加重要。

So the Talib [student] makes God his continued need, and often his daily problems become clear to him. Then one learns also to understand the difficulties of others, to sympathize with them, and to help them. The difference between the ordinary person and the spiritual seeker is that the ordinary person is quick to praise and blame, enjoys being praised and seldom wants to be corrected. The seeker reserves his praise for God and is willing to take blame, striving to understand his critic and feeling sorry for his ignorance, which in the end only does the other one harm.

因此，求道者〔學生〕使神成為自己持續不斷的需要，而日常生活中的問題也常因此變得清楚。接著，我們也學會理解別人的困難，同情他們並幫助他們。一般人與靈性追尋者的差別在於，一般人很快就讚美或責怪別人，喜歡受到讚美，也很少願意被糾正。追尋者則把讚美留給神，並願意承受責難；努力理解批評自己的人，也為對方的無知感到遺憾，因為這種無知到最後只會傷害那個人自己。

Sufism has been called the Path of Blame (mal ma), of blame from and by the world. But Sufism is also the path of satisfaction, of satisfaction in and with God. In meditation, one rises above praise and blame, above good and evil, above wickedness and virtue, and attains wisdom. One sees the hand of God in all things and at all times, and praises Him every moment of his life. This is the true spiritual way of living, and is not connected with asceticism or needless discipline. It is a natural life, the most natural way of living.

蘇菲曾被稱為「責難之道」（mal ma），也就是承受來自世間、出於世間的責難。但蘇菲也是滿足之道，是在神之中、與神同在的滿足。在冥想中，我們超越讚美與責難，超越善與惡，超越邪惡與德行，並獲得智慧。我們在一切事物中、在一切時刻看見神的手，並在生命的每一刻讚美祂。這才是真正靈性的生活方式，與禁欲主義或不必要的自我約束無關。它是一種自然的生命，是最自然的生活方式。

8. Communing with God
與神相通

One can always take his questions to God. Of course, one often has his spiritual teacher, his murshid or shaikh near at hand, who may and often must be consulted when doubt arises. The spiritual teacher can best help the mureed when the mureed looks upon the teacher as a link on the chain which connects him to God.

我們隨時都可以把自己的問題帶到神面前。當然，我們身邊往往有自己的靈性老師、穆希德（Murshid）或謝赫（shaikh），在疑惑生起時，可以請教他們，而且往往必須請教他們。當門徒把老師視為連結自己與神的鎖鏈中的一環時，靈性老師最能幫助門徒。

The saints and sages, who have been gifted with insight, often commune with God and through their inner heart-development have been able to achieve God’s purpose in this world. In meditation, one is consulting with God, feeling God. This does not mean that one has a special meditation for every little problem. Keeping fixed periods for communion with God, establishing rhythms, and devoting the whole heart to God at those times helps more than anything else.

那些具有洞見天賦的聖者與聖哲，常常與神相通，並藉由內在之心的發展，得以在這個世界上成就神的目的。在冥想中，我們是在向神請示，也是在感受神。這並不表示每一個小問題都需要有一個特別的冥想。固定安排與神相通的時段，建立節奏，並在那些時刻將整顆心奉獻給神，比任何其他事情都更有幫助。

Especially, early morning meditations are valuable for consulting with God and receiving help. Gradually, this spiritual communion will become such a power, such a reality, that it will continue day and night. The heart will awaken and the intuition tells one how to act, when to move, to travel, to marry, to make any important change in life, or even to meditate or perform extra spiritual deeds. In this condition, gradually all of life takes on a grand unity.

尤其是清晨的冥想，對於向神請示並獲得幫助非常有價值。漸漸地，這種靈性的相通會成為如此強大的力量、如此真實的實相，以至於日夜持續不斷。心將會覺醒，而直覺會告訴我們該如何行動、何時遷移、旅行、結婚、在生命中作出任何重要改變，甚至何時應該冥想或進行額外的靈性行動。在這種狀態中，整個生命逐漸呈現出一種宏大的合一。

The Sufi always meditates before taking any important steps in life. When the mind is clear and passive and the heart awake, God will speak. The Sufi does not enter meditation for something special, for his desire may not be God’s desire. The true lover, the devotee, seeks union rather than reward, and the union is the greatest of all rewards. Yet, meditation is the method by which Allah Himself works, and all great murshids meditated when they had great duties to perform, for they realized that not they but Allah was the real Actor and Performer.

蘇菲祕士在生命中採取任何重要行動之前，總會先冥想。當頭腦清明而被動，心又是覺醒的，神便會說話。蘇菲祕士並不是為了某個特定的東西而進入冥想，因為自己的欲望未必是神的欲望。真正的愛者、奉獻者，尋求的是合一而不是獎賞，而合一本身就是一切獎賞中最大的獎賞。然而，冥想正是阿拉親自運作的方法；所有偉大的穆希德在必須履行重大責任時都會冥想，因為他們明白，真正的行動者與施行者不是自己，而是阿拉。

There are many blessings in meditation, there are many blessings in preparing for meditation, there are many blessings resulting from meditation, but meditation itself is the greatest of blessings.

冥想中有許多祝福，準備冥想也有許多祝福，冥想所帶來的結果之中同樣有許多祝福；然而，冥想本身就是最大的祝福。

9. Poetry as the Result of Meditation
詩歌是冥想的成果

It is often wondered how artists and musicians in the Orient could advance in their development far beyond those of he West. The reason is that they spend so much time in meditation. Sometimes the whole life of an artist is absorbed in a single task, and many beautiful things have been made in this manner.

人們常常疑惑，為什麼東方的藝術家與音樂家在發展上能夠遠遠超越西方的藝術家與音樂家。原因在於，他們花了許多時間冥想。有時，一位藝術家的整個生命都投入於單一工作之中，而許多美好的事物就是以這樣的方式創造出來的。

In truth, it is God Who is the master mind. The great Sufi poets, who have been among the most famous on earth, spent much time in meditation, and their poetry was the result of meditation. It consisted of praise of God, rejoicing in the Beloved, and songs to the Source and Goal of humanity.

事實上，神才是那真正的主宰心智。那些名列世上最著名詩人之中的偉大蘇菲詩人，花了許多時間冥想，而他們的詩歌就是冥想的成果。其中充滿對神的讚頌、因摯愛者而生的喜悅，以及獻給人類之源頭與目標的歌。

Even today, we find some mystical poets and artists in the East. They meditate many hours before taking up their tasks. Without a definite purpose, a work has not much use or value, and the efforts are often wasted. Real beauty should not be considered as something different from wisdom, nor wisdom as apart from beauty.

即使在今天，我們仍能在東方見到一些祕士詩人與藝術家。他們在開始工作之前，會先冥想許多小時。若沒有明確的目的，一件作品就沒有多少用途或價值，而努力也往往白費。真正的美不應被視為與智慧不同的事物，智慧也不應被視為與美分離。

In meditation, all one’s energy is turned God-ward, and so becomes strengthened manyfold. This explains why it has been possible for mystics to write great works without becoming fatigued. There is no fatigue when one works on an instrument for heaven. The difference between the Sufi and the ordinary man is that the Sufi realizes that it is God Who performs all actions. When the average man writes a letter, his arm becomes tired, yet the pen is not tired. But when God writes and man is His instrument, man is like that pen: He can work for a long period without becoming tired.

在冥想中，我們所有的能量都轉向神，因此力量增強許多倍。這解釋了為什麼祕士能夠寫出偉大的作品而不感到疲累。當一個人作為天國的器皿工作時，就沒有疲累。蘇菲祕士與一般人的差別，在於蘇菲祕士明白，一切行動都是神在施行。一般人寫一封信時，手臂會疲累，但筆不會疲累。然而，當神書寫，而人成為祂的器皿時，人就像那支筆一樣：可以長時間工作而不感到疲累。

Mohammed used to consider himself only as the pen of God. He refused to be classed as an author. He said that the Qur’an was more than man’s poetry, for it echoed the purest wisdom of God. So he challenged his opponents to produce a Qur’an, and one proof of his prophethood is that he alone was able to produce such a book.

穆罕默德一向只把自己視為神的筆。他拒絕被歸類為一位作者。他說，《古蘭經》不只是人的詩歌，因為它迴響著神最純粹的智慧。因此，他向反對者挑戰，要他們寫出一部《古蘭經》；而他先知身分的一項證明，就是只有他能夠產生這樣的一部經典。

Sufis and mystics have inspired much of the great spiritual architecture of the world, whether of India or the other parts of Asia and the Indies. The tomb of Akbar, the Taj Mahal, the temples of Angkor and Baraboudur, all point to a marvelous spiritual inspiration. The men and women who labored in such places probably found great inner joy; they had to spend much time in meditation and their outward performance was the reflection of their inner lives.

蘇菲祕士與其他祕士啟發了世上許多偉大的靈性建築，無論是在印度、亞洲其他地區，或印度群島。阿克巴陵墓、泰姬瑪哈陵、吳哥與婆羅浮屠的寺廟，都顯示出非凡的靈性靈感。那些在這些地方工作的人們，很可能從中找到極大的內在喜悅；他們必須花許多時間冥想，而他們外在的作為，就是其內在生命的映照。

The Sufi, realizing God as the perfection of beauty, is the lover of beauty. He appreciates all true beauty and endeavors to make his life beautiful in all its aspects. There is nothing in life which cannot be brought to perfection.

蘇菲祕士證悟神是美之圓滿，因此也是美的愛者。他欣賞一切真正的美，並努力使生命的每一個面向都變得美好。生命中沒有任何事物不能被帶向圓滿。

10. The Purpose of Life
生命的目的

It may be asked whether there is a perfection in meditation, and the answer may be yes or no, or both yes and no, and still neither yes nor no. For the perfection in meditation is the perfecting of all perfections.

有人也許會問，冥想中是否有一種圓滿，而答案可以是「是」，也可以是「不是」，也可以同時是「是」與「不是」，甚至既不是「是」也不是「不是」。因為冥想中的圓滿，就是使一切圓滿臻於圓滿。

Through right meditation, one becomes attuned to God and so to all creation, including humanity. There are many grades and steps in spiritual devotion, wherein one becomes attuned to his teacher, to the world teacher, to the Prophets of God, and to Allah himself. Even after one reaches the last stages it is only a beginning, for then man ceases to be and God lives truly in and through him. This is called Baqby the Sufis. Of this condition, Christ has said, “Many are called but few are chosen,” and Krishna taught that very few realized his being and of these only a few sustained that realization.

透過正確的冥想，我們與神相調，也因此與一切受造之物，包括人類相調。靈性奉獻中有許多不同的階段與層次，在其中，一個人逐漸與自己的老師、世界導師、神的眾先知，以及阿拉本身相調。即使到達最後的階段，那也只是一個開始；因為到了那時，人不再存在，而神真正活在他裡面，也透過他而活。蘇菲祕士稱這種狀態為巴卡（Baqa）。基督談到這種狀態時曾說：「被召的人多，被選上的人少。」克里希納也教導說，只有極少數人證悟他的存在，而在這些人之中，又只有少數能持續維持那份證悟。

The true work of the Sufi is not only to attain to God-consciousness but to make this realization absorb more and more of life. In that condition, one never loses sight of Allah for an instant, day or night, asleep or awake. This may truly be called the purpose of life, the fulfillment of the inner life.

蘇菲祕士真正的工作，不只是達到神的意識，也要使這份證悟逐漸涵攝生命中越來越多的部分。在那種狀態中，無論白天或黑夜、睡著或清醒，我們沒有一瞬間失去對阿拉的覺知。這才真正可以稱為生命的目的、內在生命的圓滿實現。

But progress does not cease there. In that state, called Fana-fi-Allah, when the soul is absorbed in God, one loses the false sense of being and finds the true reality. Then one finally experiences what is termed Baqa-i-Fan, where the false ego is annihilated and merged into the true personality, which is really God expressing Himself in some wondrous ways. This is the same also as Nirvana, where the true reality of life is experienced and expressed. This means that the true life is in God, the only Being, and through God-realization man finds his true self.

然而，進展並不在那裡停止。在稱為「消融於神」（Fana-fi-Allah）的狀態中，當靈魂消融於神時，我們失去那種虛假的存在感，並找到真正的實相。最後，我們會經驗到所謂的巴卡・伊・法納（Baqa-i-Fana），在其中，虛假的自我被消融，並融入真正的人格，而那真正的人格其實就是神以某些奇妙的方式表達祂自己。這也就是涅槃，在其中，生命真正的實相被經驗，也被表達。這表示，真正的生命存在於神——唯一的存在——之中，而透過神之證悟，人找到自己真正的自我。

Initiation is the beginning and perfection is the end, the making complete. But where is the beginning and where is the end? They are both in silence, in God. In the silence we were born, and to it we return.

啟蒙是開始，圓滿是終點，是使之完整。然而，開始在哪裡，終點又在哪裡？兩者都在寂靜之中，在神之中。我們誕生於寂靜，也回歸寂靜。

Therefore, the perfection of meditation is meditation. It is the perfected souls who continue ever in meditation, being absorbed in meditation, creating from their meditation, and living in that meditation. The spiritual life is the drawing of sustenance through the breath from God. It is a life of praise, yet of sobriety and balance, a life of fullness and emptiness both, being empty of self and filled with God. This is the true purpose of initiation and spiritual training, from the moment the mureed takes bayat until the eternity of eternities, time without ending.

因此，冥想的圓滿就是冥想。那些已臻圓滿的靈魂永遠持續在冥想之中，消融於冥想，從冥想中創造，也活在那冥想之中。靈性生活，就是透過呼吸從神那裡汲取滋養。那是一種讚頌的生命，同時也是清醒而平衡的生命；既充盈又空無，空掉自我，而充滿神。這就是啟蒙與靈性訓練真正的目的，從門徒接受拜阿特（Bayat）的那一刻開始，直到永恆中的永恆，直到無盡的時間。

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