6. The Law of the Inner Life
6. 內在生活的律法

Adult
成年期

Those who live the inner life begin to see a law which is hidden from the average man. There is the law of nature which is known as science, and that of life which is called moral law; but beyond science and morals there is another law. It may be called occult law, or in other words inner law; a law which can be understood by an open heart and an awakened soul.

活出內在生命的人，開始看見一種對一般人隱而不見的律法。世上有自然的律法，人稱之為科學；也有生命的律法，稱為道德律。然而，超越科學與道德，還有另一種律法。它可以稱為隱祕律法，換句話說，就是內在律法；這是一種只有敞開的心與覺醒的靈魂才能理解的律法。

This law manifests to the view of the seer in many and varied forms; sometimes it appears in a quite contrary form to the effect that it has later on in its manifestation. The eye of the seer becomes a sword which cuts open, so to speak, all things, including the hearts of men, and sees clearly through all they contain; but it is a cutting open which is at the same time healing.

在觀見者眼中，這條律法以許多不同的形式顯現；有時，它最初呈現的形式，甚至與後來顯現出的結果截然相反。觀見者的眼如同一把劍，可以說，它剖開萬物，甚至剖開人的心，看清其中所包含的一切；然而，這種剖開同時也是一種療癒。

In the Qur’an it is said, “He who taught with the pen, taught man that which he knew not.”

《古蘭經》中說：「祂以筆教人，教人所不知道的事。」

And what does that mean? It means that to the man who lives the inner life, everything that he sees becomes a written character and this whole visible world a book. He reads it as plainly as a letter written by his friend. And besides this, he hears a voice within which becomes to him a language. It is an inner language; its words are not the same as the words of the external language. It is a divine language. It is a language without words, which can only be called a voice, and yet it serves as a language. It is like music, which is as clear as a language to the musician. Another person enjoys music, but only the musician knows exactly what it says, what every note is, how it is expressed and what it reveals. Every phrase of music to him has a meaning; every piece of music is a picture to him. But this is so only with a real musician.

那麼，這是什麼意思？意思是，對活出內在生命的人而言，他所看見的一切都成為文字，而整個可見的世界就是一本書。他讀它，就如讀一封朋友寫來的信一樣清楚。除此之外，他還聽見一個內在的聲音，而這聲音對他而言成為一種語言。那是一種內在的語言；其中的詞語與外在語言的詞語並不相同。那是神性的語言，是一種沒有文字的語言，只能稱之為聲音，卻發揮著語言的作用。它就像音樂，對音樂家而言，清楚得如同一種語言。其他人可以欣賞音樂，但只有音樂家真正知道它在說什麼、每一個音符是什麼、如何表達，又揭示了什麼。對他而言，每一句樂句都有意義，每一首樂曲都是一幅圖景。然而，只有真正的音樂家才能如此。

Some people profess to have clairvoyance and clairaudience, and very often delude others by giving false prophecies; but the one who lives the inner life does not need to prophecy; he does not need to tell others what he sees and what he hears. It is not only that he is not inclined to do so, but also he sees no necessity for it. Besides, he cannot fully express himself. How difficult it is to translate fully the poetry of one language into the poetry of another! Yet it is only interpreting the ideas of one part of the earth to the people of another part of the same earth. How much more difficult, then, it must be to translate or to interpret the ideas of the divine world to the human world! In what words can they be given? what phrases can be used for them? and after being given even in words and phrases, who would understand them? It is the language of a different world.

有些人自稱具有靈視與靈聽的能力，也常以虛假的預言誤導他人；然而，活出內在生命的人並不需要作預言，也不需要告訴別人自己看見了什麼、聽見了什麼。這不只是因為他沒有這樣做的傾向，也是因為他看不出有這樣做的必要。此外，他也無法完整地表達自己。要將一種語言的詩完整地譯成另一種語言的詩，是何等困難！然而，那也不過是將地球一處的思想轉譯給同一個地球上另一處的人。那麼，要將神性世界的思想翻譯或詮釋給人類世界，又會困難多少！能用什麼詞語表達？能用什麼句子來說？即使已經化為詞語和句子，又有誰能真正理解？那是另一個世界的語言。

Therefore, when the prophets and seers of all ages have given to humanity a certain message and law, it was only the giving of a drop from the ocean which they received into their hearts. And this also is a great difficulty, for even this drop is not intelligible. Does every Christian understand the Bible? Does every Muslim know the Qur’an, or every Hindu the Vedanta? No, they may know the words of the verses, but not always the real meaning. Among the Muslims there are some who know the whole Qur’an by heart, but that does not fulfill the purpose. The whole of nature is a secret book, yet it is an open book to the seer. How can man translate it? how can man interpret it? It is like trying to bring the sea on to the land; one can bring it, but how much?

因此，歷代的先知與觀見者將某些訊息與律法帶給人類時，所給出的不過是他們心中所領受的那片大海中的一滴。而即使只是這一滴，也已極難理解。每一位基督徒都理解《聖經》嗎？每一位穆斯林都真正明白《古蘭經》嗎？每一位印度教徒都懂得《吠檀多》嗎？並非如此。他們或許知道經文的字句，卻未必知道真正的意義。在穆斯林之中，有些人能將整部《古蘭經》熟記於心，但這仍未達到其目的。整個自然是一本祕密之書，然而對觀見者而言，它卻是一本敞開的書。人要如何翻譯它？如何詮釋它？這就像試圖將大海帶到陸地上；的確可以帶來一些，但又能帶來多少？

The understanding of this law gives quite a different outlook on life to the seer; it makes him more inclined to appreciate all that is good and beautiful, to admire all that is worth admiring, to enjoy all that is worth enjoying, to experience all that is worth experiencing. It awakens the sympathy of the seer to love, to tolerate, to forgive, to endure and to sympathize; it gives the inclination to support, to protect, and to serve those in need. But can he say what he really feels, how he really feels? No, he cannot say it even to himself.

對觀見者而言，理解這條律法使他對生命產生截然不同的眼光；它使他更能欣賞一切美善，讚賞一切值得讚賞的，享受一切值得享受的，經驗一切值得經驗的。它喚醒觀見者的體恤之心，使他去愛、寬容、寬恕、忍耐並體恤他人；也使他傾向於扶持、保護並服務那些有需要的人。然而，他能說出自己真正感受到什麼、究竟如何感受嗎？不能，他甚至無法向自己說明。

Therefore the one who lives the inner life is all things;

因此，活出內在生命的人便成為一切；

he is as a physician who knows things that a physician cannot know; an astrologer who knows much more than the astrologer; an artist who knows that which an artist could not know; a musician who knows what a musician does not know; a poet who knows what the poet cannot perceive.

他如同一位醫者，知道一般醫者所不知道的事；如同一位占星家，知道遠超過一般占星家所知之事；如同一位藝術家，知道一般藝術家所不能知的；如同一位音樂家，知道一般音樂家所不知道的；如同一位詩人，感知一般詩人所不能感知的。

For he becomes the artist of the entire world, the singer of the divine song; he becomes an astrologer of the entire cosmos, which is hidden from the sight of men. He does not need outer things as the signs of knowing the eternal life. His very life is the evidence of the everlasting life. To him death is a shadow; it is a change; it is turning the face from one side to the other.

因為他成為整個世界的藝術家、神性之歌的歌者；他成為整個宇宙的占星家，而這宇宙隱於人的視線之外。他不需要以外在事物作為認識永恆生命的徵象；他的生命本身，就是永恆生命的明證。對他而言，死亡只是一道影子，只是一種轉變，只是將臉從一邊轉向另一邊。

To him all things have their meaning, every movement in this world: the movement of the water, of the air, of the lightning and the thunder and the wind. Every movement has a message for him, it brings to him some sign. To another person it is only the thunder, it is only a storm, but to him every movement has its meaning. And when he rises in his development, not only has every movement its meaning, but in and above every movement there is his command. It is that part of his life which brings him mastery.

對他而言，一切事物都有其意義，世間的每一種運動亦然：水的流動、空氣的流動、閃電、雷聲與風的吹動。每一種運動對他都有訊息，都為他帶來某種徵兆。對另一個人而言，那不過是雷聲、不過是一場暴風雨；但對他而言，每一種運動都有其意義。而當他的發展更進一步時，不只是每一種運動都有意義，在每一種運動之中、並凌駕其上，都有他所能施展的主宰力。正是他生命中的這一面，使他獲得主宰。

Besides this, in all affairs of this world, of individuals and multitudes, which confuse people, which bring them despair and cause them depression, which give joy and pleasure, which amuse them, he sees through all. He knows why it comes, whence it comes, what is behind it, what is the cause of it, and behind the seeming cause what is the hidden cause; and if he wished to trace the cause behind the cause he could trace back to the primal cause, for the inner life is lived by living with the primal cause, by being in unity with the primal cause.

除此之外，對於世間一切個人或群體之事——那些使人困惑、帶來絕望與沮喪的事，那些帶來喜悅、愉快與樂趣的事——他都能看透。他知道事情為何發生、從何而來、背後有什麼，也知道它的原因；更知道在表面的原因背後，還隱藏著什麼原因。若他願意追溯原因背後的原因，便能一路追溯至最初之因，因為內在生命，就是與最初之因同在而活，與最初之因合一而活。

Therefore the one who lives the inner life, in other words, who lives the life of God, God is in him and he is in God.

因此，活出內在生命的人——換句話說，活出神之生命的人——神在他裡面，而他也在神裡面。

Youth
青年期

For instance, in the spiritual path a person goes backwards, he experiences youth again, for spirituality gives health to the mind and to the body, it being the real life. He experiences vigor, strength, aspiration, enthusiasm, energy, and a living spirit that makes him feel youthful, whatever be his age.

例如，在靈性道路上，一個人彷彿倒退成長，重新經歷青年期；因為靈性為頭腦與身體帶來健康，靈性才是真正的生命。他重新感受到活力、力量、嚮往、熱忱、能量，以及一種充滿生命力的精神，使他無論年齡多大，都感到年輕。

Childhood
童年期

Then he becomes as a little child, eager to play, ready to laugh, happy among children; he shows in his personality childlike traits, especially that look one sees in children, where there is no worry, anxiety, or bitter feeling against anyone, where there is a desire to be friendly with all, where there is no pride or conceit, but readiness to associate with anybody, whatever be his class or caste, nation or race. So the spiritual person becomes like a child. The tendency to tears, the readiness for laughter, all these are found in the spiritual person.

接著，他變得如同一個小孩，渴望玩耍，隨時可以歡笑，與孩子們在一起便感到快樂。他的性格開始顯露孩童般的特質，尤其是孩子身上那種特有的神情：沒有憂慮，沒有焦慮，也不對任何人懷有怨懟；只想與所有人友善相處，沒有驕傲與自負，並且樂於和任何人往來，無論對方的階級、種姓、民族或種族為何。靈性之人就這樣變得如同孩子一般。容易落淚、隨時能歡笑，這些特質都可以在靈性之人身上看見。

Infancy
嬰兒期

As the spiritual person goes further he shows in his nature infancy. This can be perceived in his innocence. His heart may be lighted with wisdom, yet he is innocent; he is easily deceived, even knowingly, besides being happy under all conditions, like an infant. As the infant has no regard for honor or for insult, neither has the spiritual person. When he arrives at this stage, he answers insult with a smile. Honors given to him are like honors given to a little baby, who does not know to whom they are offered. Only the person who has given the honors knows that they have been given to somebody. The spiritual one is not conscious of it, nor happy in it, nor proud of it. It is nothing to him. The one who has honored him has honored himself, since to the baby it is nothing if somebody should speak in favor of him or against him; the baby does not mind, he is ready to smile at both; so is the spiritual soul.

當靈性之人繼續前行，他的本性開始顯露嬰兒期的特質，而這可以從他的純真中看見。他的心或許已被智慧照亮，卻依然純真；他容易受到欺騙，甚至明知如此也會任人欺騙，同時又如嬰兒一般，在任何處境中都能感到快樂。正如嬰兒不在意尊榮或侮辱，靈性之人也是如此。當他來到這個階段，他以微笑回應侮辱。別人給予他的尊榮，就像給予小嬰兒的尊榮；嬰兒並不知道這份尊榮是給誰的，只有給予尊榮的人知道，自己將它給了某個人。靈性之人既不覺察這份尊榮，也不因它而喜悅，更不因此驕傲。對他而言，那什麼也不是。尊榮他的人，其實是尊榮了自己；因為對嬰兒而言，別人無論稱讚他或批評他，都沒有什麼差別，嬰兒不會在意，對兩者都可以報以微笑；靈性之魂也是如此。

Humanity
人性

As the spiritual soul proceeds further he begins to show the real traits of humanity, for here humanity really begins. One can see in such a soul the signs which are the pure characteristics of the human being, devoid of the animal traits.

當靈性之魂繼續向前，他開始顯露真正的人性特質，因為人性正是從這裡真正開始。在這樣的靈魂身上，可以看見人類純粹的特質，已不再帶有動物性的特徵。

For instance, there is a tendency in him to appreciate every little good deed done by anyone, to admire good wherever he sees it in any person; a tendency to sympathize, whatever be the condition of the person, saint or sinner; a tendency to take interest in the affairs of his friends when called upon to do so; a tendency to sacrifice, not considering what he sacrifices, as long as he is moved to do that action.

例如，他會欣賞任何人所做的每一件微小善行，無論在誰身上看見善，都會加以讚賞；無論對方處於怎樣的境況，是聖者或罪人，他都會生起體恤；當朋友需要他時，他會關心朋友的事；他也願意犧牲，只要內心受到感動而要如此行動，便不計較自己所犧牲的是什麼。

Respect, gratitude, sincerity, faithfulness, patience, endurance, all these qualities begin to show in the character of that man. It is in this stage that truly he can judge, for at this stage the sense of justice awakens.

尊重、感恩、真誠、忠實、耐心與堅忍，這一切品質都開始在這個人的性格中顯現。正是在這個階段，他才真正能夠判斷，因為公義之感在此時甦醒。

Animal Kingdom
動物界

But as he grows he continues also to grow backward. He now shows the signs of the animal kingdom; for instance, such a quality as that of the elephant, which, with all its strength and power of giant bulk, is ready to take the load put upon it; the horse, which is ready to serve the rider; and the cow, which lives in the world harmoniously, comes home without being driven, gives milk which is the right of her calf. These qualities come to the spiritual person. The same thing is taught by Christ.

然而，當他繼續成長時，也同時繼續向後成長。此時，他開始顯露動物界的特質。例如大象，雖擁有龐大的身軀與巨大的力量，卻願意承擔加在牠身上的重擔；馬隨時準備服務騎乘牠的人；牛與世界和諧共處，不需驅趕便會自行回家，並將原本屬於小牛的乳汁給出來。這些特質也會出現在靈性之人身上。基督所教導的也是同樣的道理。

Vegetable Kingdom
植物界

When he goes on further still there develops in him the quality of the vegetable kingdom, of the plants which bring forth fruit and flowers; patiently waiting for the rain from above; never asking any return from those who come to gather flowers and fruit, giving and never expecting a return, desiring only to bring forth beauty according to the capability which is hidden in them, and letting it be taken by the worthy or unworthy, whoever it be, without any expectation of appreciation or thanks.

當他繼續往前，植物界的品質便開始在他之中發展。如同植物開花結果，耐心等候從上而降的雨水；對前來採摘花朵與果實的人從不要求回報，只是不斷給予，從不期待回饋；它們唯一的願望，就是依照內在所蘊藏的能力展現美，並任由配得或不配得的人、無論是誰，前來取用，而不期待任何讚賞或感謝。

Mineral Kingdom
礦物界

And when the spiritual person advances still further he arrives at the stage of the mineral kingdom. He becomes as a rock; a rock for others to lean on, to depend upon; a rock that stands unmoved amidst the constantly moving waves of the sea of life; a rock to endure all things of this world whose influence has a jarring effect upon sensitive human beings; a rock of constancy in friendship, of steadfastness in love, of loyalty to every ideal for which he has taken his stand. One can depend upon him through life and death, here and hereafter. In this world where nothing is dependable, which is full of changes every moment, such a soul has arrived at the stage where he shows through all these changes that rock-like quality, proving thereby his advancement to the mineral kingdom.

當靈性之人再繼續前行，他便來到礦物界的階段。他變得如同岩石：一塊能讓他人倚靠、信賴的岩石；一塊在生命之海不斷變動的浪潮之中屹立不搖的岩石；一塊能承受世間一切衝擊的岩石，而這些衝擊往往會震撼敏感的人；在友誼中，他如岩石般恆常，在愛中堅定不移，對自己所堅守的每一個理想忠貞不渝。無論生死、今生或來世，人都可以倚靠他。在這個沒有任何事物真正可靠、每一刻都充滿變化的世界裡，這樣的靈魂已來到一個階段：歷經一切變化，仍展現出岩石般的品質，由此顯示他已進展至礦物界。

Jinn
精靈

His further advancement is into the jinn quality, which represents the all-knowing, all-understanding.

當他再進一步時，便發展出精靈的品質，這代表著通曉一切、理解一切。

There is nothing he cannot understand; however difficult the situation, however subtle the problem, whatever be the condition of those around him, he understands it all.

沒有任何事是他無法理解的；無論處境多麼困難、問題多麼微妙，無論周遭的人處於怎樣的狀態，他都能理解。

A person may come to him hardened with faults that he has committed all his life; before this understanding he melts, for whether it be a friend or an enemy, he understands both.

一個人或許因一生所犯的過錯而變得僵硬，來到他面前時，卻會在這份理解之中融化；因為無論是朋友或敵人，他都同樣理解。

Not only has he the knowledge of human nature, but of objects as well, of conditions of life in general in all its aspects.

他不只了解人性，也了解事物，並了解生命各個層面的種種境況。

Angel
天使

And when he advances still further his nature develops into that of an angel. The nature of the angel is to be worshipful.

當他再更進一步時，他的本性便發展成天使的本性。天使的本性在於敬拜。

He therefore worships God in all creatures; he does not feel to be any greater or better or any more spiritual himself than anybody else.

因此，他在一切受造物之中敬拜神；他不認為自己比任何人更偉大、更好，也不認為自己在靈性上高於任何人。

In this realization he is the worshipper of all the names and forms there are, for he considers them all the names and forms of God.

在這份體認之中，他成為一切名與形的敬拜者，因為他將這一切都視為神的名與形。

There is no one, however degenerate or looked down upon by the world, who is any less in his eyes.

在他眼中，沒有人比較低下，無論那個人多麼墮落，或多麼受到世人的輕視。

In his eyes there is no one but the divine Being; and in this way every moment of his life is devoted to worship.

在他眼中，除了神聖存有之外，再沒有別的；因此，他生命中的每一刻都奉獻於敬拜。

For him it is no longer necessary that he must worship God at a certain time, or in a certain house, or in a certain manner.

對他而言，不再需要在某個特定時間、某個特定場所，或以某種特定方式來敬拜神。

There is not one moment that he is not in worship. Every moment of his life he is in worship, he is before God.

沒有一刻他不在敬拜之中。他生命中的每一刻都在敬拜，每一刻都站在神面前。

And being before God at every moment of his life he becomes so purified that his heart becomes a crystal where everything is clear. Everything is reflected there, no one can hide his thoughts from him, nothing is hidden from him; all is known as clearly as it is known to the other person, and more so. For every person knows his own condition and yet not the reason, but the spiritual being at this stage knows the condition of the person and the reason behind it. Therefore he knows more about every person than that person knows himself.

由於生命中的每一刻都站在神面前，他被淨化到如此程度，使他的心成為一塊水晶，其中一切都清晰可見。一切都映照在其中，沒有人能向他隱藏自己的思想，也沒有任何事能向他隱藏；他對一個人的一切，知道得如同那個人自己所知的一樣清楚，甚至更加清楚。因為每個人知道自己的處境，卻未必知道背後的原因；而到了這個階段的靈性之人，不只知道那個人的處境，也知道其背後的原因。因此，他對每一個人的了解，比那個人對自己的了解還要更多。

Perfection
圓滿

It is in this stage that his progress culminates and comes to its fullness; and Christ has spoken concerning this in the words: “Be ye perfect, as your Father in heaven is perfect.” When that stage arrives, it is beyond all expression. It is a sense, it is a realization, it is a feeling, which words can never explain. There is only one thing that can be said, that when a person has touched that stage which is called perfection, his thought, speech, action, his atmosphere, everything becomes productive of God; he spreads God everywhere. Even if he did not speak, still he would spread God; if he did not do anything, still he would bring God. And thus God-realized ones bring to the world the living God. At present there exists in the world only a belief in God; God exists in imagination, in the ideal.

正是在這個階段，他的進展達到頂點，臻於圓滿；基督曾如此說：「你們要完全，像你們在天上的父完全一樣。」當這個階段來臨時，它已超越一切言語所能表達。那是一種感知、一種體認、一種感受，是言語永遠無法解釋的。我們只能說：當一個人觸及這個稱為圓滿的階段時，他的思想、言語、行動、他的氛圍，一切都能生發出神；他將神散播至每一處。即使他不說話，仍會散播神；即使他什麼也不做，仍會將神帶來。正是如此，那些體悟神的人將活生生的神帶到世上。如今世界上所存在的，多半只是對神的信念；神存在於想像之中，存在於理想之中。

It is such a soul which has touched divine Perfection that brings to the earth a living God, who without him would remain only in the heavens.

正是這樣一個觸及神聖圓滿的靈魂，將活生生的神帶到人間；若沒有這樣的靈魂，神便只會停留在諸天之上。

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