9. The Jinn
9. 精靈
The next type of soul is the jinn. This is characteristic of a soul that keeps in contact with the inner region, which is reflected outwardly in all that is beautiful. While the soul of every person is looking for the beauty which is outward, the attention of the jinn soul is directed not so much to the beauty which is reflected outwardly as it is to the source of that beauty, which is within.
下一種靈魂的類型，是精靈。這類靈魂的特徵，是始終與內在的境域保持聯繫；而這種內在的境域，會在一切美麗事物上向外反映。當一般人的靈魂都在尋找外在顯現出來的「美」時，精靈的靈魂所注視的，卻不那麼是外面呈現出來的美，而是那一切美的泉源——在內在的那個源頭。
It is among those who live the inner life that these two characteristic types of the deva and the jinn are mostly to be found, because they are less absorbed in the life of this world, and thus more attracted to the inner life. It does not mean that they are not occupied with the worldly life; it does not mean that they take no interest in this world; in fact it is the interest in the external life which brings the soul towards it. If the soul were not interested in the world, it would not come; it is its interest which brings it. But to such a soul, while the external life is of interest, at the same time it is a disappointment. All that interests a free soul in this world only interests it as long as the soul does not touch it; once it has touched it this soul loses interest. Its natural inclination is to withdraw. The things which hold the average soul cannot hold this soul; they can only attract, for this soul is seeking for something, and it sees its reflection outwardly, but when it touches it, it finds it was a shadow and was not real, and it goes back disappointed; and so the life of the deva or jinn is spent in this manner.
在那些過內在生活的人當中，最常可以找到這兩種靈魂類型——天神（deva）與精靈（Jinn），因為他們較少被今世的生活完全吸附，因此也更容易被內在生活所吸引。這並不是說，他們不從事世俗的生活，也不是說他們對這個世界沒有興趣；事實上，正是對外在生活的興趣，把靈魂吸引到這裡來。如果靈魂對世界沒有任何興趣，它根本不會來，是它的興趣召喚了它來到這裡。只是對這樣的靈魂而言，外在生活固然有趣，卻同時又令人失望。凡是在這個世界能引起自由靈魂興趣的事物，只要這個靈魂還沒有真正「碰觸」到它，都還能引起它的興趣；一旦真正觸及，那個靈魂就失去興味。它內在自然的傾向是退回來。那些足以抓住普通靈魂的事物，抓不住這個靈魂；它們至多只能暫時吸引它，因為這個靈魂在尋找的是「某樣東西」，它在外在事物中看見自己所尋之物的「倒影」，可是一旦真正伸手去碰，它卻發現那只是影子，並不真實，於是失望地退回；天神或精靈生命，大致就是這樣被消磨、走過。
The characteristic of the deer, as described by the poets of India, is that when it is thirsty it runs about in the forests looking for water, and it is greatly delighted on hearing the sound of thunder and runs about with a desire to drink; but sometimes there is only thunder and no rain afterwards, or if it rains it is perhaps only a shower and not enough to drink, and the deer still remains thirsty. And so is the thirst of a fine soul in this world. The soul of the spiritually-inclined man is constantly thirsty, looking for something, seeking for something; and when it thinks it has found it, the thing turns out to be different; and so life becomes a continual struggle and disappointment. And the result is that instead of taking interest in all things, a kind of indifference is produced; and yet in the real character of this soul there is no indifference, there is only love.
在印度詩人筆下，鹿的一個特徵是這樣描寫的：當牠口渴時，便在森林中四處奔跑尋找水源，一聽到雷聲就欣喜若狂，興奮地奔走，渴望能喝到水；然而，有時只有雷鳴，卻並不下雨；或者即使下了雨，也只是短暫的一陣，根本不足以解渴，而鹿依舊口乾舌燥。這就像是一個細緻靈魂在這世上的渴求。靈性傾向強烈之人的靈魂，總是處在渴望之中，不斷尋找著什麼、不斷追尋著什麼；可是一旦以為自己找到了，卻發現那件事物和自己所尋的並不一樣。於是，整個人生就成了一連串的奮鬥與失望。結果是，他不再像以前那樣對一切都充滿興趣，而是生出一種「似乎不太在乎」的態度；然而在這個靈魂真正的本性裡，其實並沒有冷漠，只有愛。
Although life seems to make this soul indifferent, it cannot really become indifferent; and it is this state working through this life that gives a man a certain feeling, to which only a Hindu word is applicable, no other language having a word which can render this particular meaning so adequately. The Hindus call it Vairagya from which the term Vairagi has come. Vairagi means a person who has become indifferent; and yet indifference is not the word for it. It describes a person who has lost the value in his eyes of all that attracts the human being. It is no more attractive to him; it no more enslaves him. He may still be interested in all things of this life, but is not bound to them. The first feeling of the Vairagi is to turn away from everything. He shows the nature of the deer, which runs away at the flutter of a leaf; for he becomes sensitive and convinced of the disappointing results that come from the limitation and changeableness of life in the world.
儘管人生表面上似乎把這個靈魂變得冷漠了，但它其實無法真正變得冷漠；正是這種「在今生中被這股力量反覆作用」的狀態，讓人產生一種特別的感受，而只有一個印度詞可以比較恰當地指稱這種狀態，其他語言都沒有一個足以準確傳達其意涵的單字。印度人稱之為「離染」（Vairagya），而「離染者」（Vairagi）這個詞就是從這裡來的。表面上看，離染者意味著「變得冷漠的人」，但「冷漠」這個譯法其實並不貼切。它真正描述的是：一個人對世人所追逐、所渴求的一切，眼中的價值感已然消失。這些東西不再對他有吸引力，也不再能奴役他。他也許仍舊會對生命中的各種事物感到興趣，然而他不再被它們綁住。離染者醒來後最先升起的感覺，是「想要轉身離開一切」。他展現出一種像鹿一樣的本性——只要聽見一片葉子被風吹動的聲響，就會拔腿跑開——因為他變得敏感，也對一切來自「有限且多變的世間生活」所帶來的失望結果，產生了深刻的確信。
Hurt within, he becomes sensitive, and the first thing that occurs to his mind is to fly, to hide somewhere, to go into a cave in the mountains, or into the forest where he will meet no one. No affair of this world, no relation, no friendship, no wealth, no rank, position or comfort, nothing holds him. And yet that does not mean that he in any way lacks what is called love or kindness, for if ever he lives in this world it is only out of love. He is not interested in the world and it is only love that keeps him here, the love which does not express itself any more in the way of attachment, but only in the way of kindness, forgiveness, generosity, service, consideration, sympathy, helpfulness, in any way that it can; never expecting a return from the world, but ever doing all that it can, pitying the conditions, knowing the limitations of life and its continual changeability.
在內裡受了傷，他變得更加敏感，而最先浮現在他腦海中的念頭，就是「逃離」——找個地方躲起來，或是到山洞裡去，或是到森林裡，找一個不會遇見任何人的地方。世上的事務、種種關係、友誼、財富、地位、職位或舒適享受，沒有一樣綁得住他。然而，這並不意味著他缺乏所謂的愛或仁慈；事實上，他之所以仍然活在這個世界上，唯一的理由就是愛。他本身對世界已無興趣，而唯一留下他的，是愛——一種不再透過「執著、占有」來表現的愛，而是透過「善意、寬恕、慷慨、服務、體諒、同情、幫助」等各種方式表達出來的愛；這樣的愛從不期待世界回報給他什麼，只是一再盡其所能，憐憫世間的種種處境，深知生命的有限與反覆無常。
When this Vairagi becomes more developed, then he becomes like a serpent, he becomes wise like a serpent; he seeks solitude as the serpent seeks solitude. The serpent is never interested in moving among the crowd; it always has its home where it hides itself. It only comes out when it is hungry or thirsty; and once it has taken its food it does not hunger or thirst after more as the dogs and cats do. You can give them food again and again, and they still want more. When the serpent is once fed it goes into its hole and stays there until it wants food again; it has lost all voraciousness.
當這個離染者再更成熟一些時，他會變得像一條蛇——像蛇一樣有智慧，也像蛇一樣尋求隱居。蛇從不渴望出現在人群當中；牠總有一個藏身之處。牠只在飢餓或口渴時才出來；而一旦吃飽喝足，牠便不再像狗或貓那樣不斷索求更多。狗和貓可以一次又一次地被餵食，卻仍然還想再吃；蛇卻不是如此。蛇只要吃飽一次，就會回到牠的洞裡，一直待到下一次真正需要食物為止；牠已經失去了貪婪、多食的傾向。
And so has the soul of the Vairagi; he only wants to live in this world for the sake of others, not for himself. His connection with people in the world is to serve them, not asking for their service; to love them, not asking for love; to be friends with them, not asking for friendship. He never allows himself to be deceived a second time; once disappointed is sufficient. Once the Vairagi has come to realize the falsehood of ordinary life he never allows himself to be deceived again. He sees the world with the eye of experience, and he says, “I do not expect anything from you; if I come to you it is to give to you, not to take from you. I do all things for you, but will not be bound to you.” That is the watchword of the Vairagi.
離染者的靈魂也是如此；他只因他人而願意活在這個世界，而不是為了自己。他與世人的連結，是為了服務他們，而不是要求他們來服務自己；是為了愛他們，而不是要求被愛；是為了作他們的朋友，而不是要求被當成朋友。他絕不會允許自己第二次被同樣的方式所欺騙；一次失望就已足夠。一旦離染者醒悟到「一般世俗生活的虛假」，他就不再讓自己被同樣的假象蒙蔽。他用「經驗過的人」的眼睛看世界，對世界說：「我不再從你那裡期待什麼；如果我來到你面前，是為了給你，而不是為了從你那裡拿走什麼。我所做的一切是為了你，但我不會再被你捆綁。」——這就是離染者的座右銘。
When the Vairagi is still more developed in this feeling of Vairagya, then he becomes a lion. He is no more the serpent seeking solitude, although he loves it still; he is no more the deer running away from the crowd. He is the lion, who stands and faces all difficulties. No longer sensitive, but with all strength and power, with all balance, with patience, he endures, and with a brave spirit he stands in the crowd in the world. For what? To bear all things that come to him; to endure all the jarring influences that the world offers to a sensitive person; to look into the eyes of all, being brave in spirit and strengthened in truth and clear of conscience.
當離染者在這種離染的狀態裡更進一步成熟時，他會成為一頭獅子。他不再只是那條渴望隱居的蛇，儘管他仍然愛著寂靜；他也不再是那隻只會逃離人群的鹿。他成了一頭獅子，站立起來，面對一切困難。他不再是那種容易受傷、動不動就被觸動的敏感者，而是以全部的力量與能量、以完全的平衡與耐心，承受一切；他以勇敢的精神站在世間的人群之中。為了什麼？為了承受一切臨到他身上的事；為了承受這個世界向敏感之人不斷拋來的衝擊；為了能直視每一個人的眼睛，以勇敢的心靈、以真理所堅固的內在、以清明無愧的良心站立著。
It is in this way that the lion-like soul of the deva, the angelman, comes to the rescue of humanity. What is called the Master or Saint or Prophet or Sage is this developed Vairagi. He is like the fruit that has ripened on the tree, helped by the sun. In this way this soul that is ripened by experience in life, and has not allowed itself to become decayed by that experience, but has upheld the truth with balance, with hope and patience, directed by love for humanity and desire to serve God, without any desire for appreciation or return from below or from above. It is this soul of the deva that brings the divine Message, whenever the Message comes, to a community, a nation, or to the world.
正是以這樣的方式，那個如獅子般的天神靈魂——那個天使之人——來拯救人類。人們所稱的大師、聖哲、先知或賢者，其實就是這樣一位成熟了的離染者。他就像樹上那顆在陽光滋養下已完全成熟的果實。同樣地，這個靈魂是被人生的種種經驗所催熟的，卻沒有讓這些經驗把自己腐蝕掉；在一切之中，他依然憑著平衡、懷抱希望與耐心，維持真理，由對人類的愛與服務神的渴望所引導，而不渴求來自人間或天上的稱讚或回報。每當神聖的信息臨到一個社群、一個民族、或整個世界時，正是這樣一個天神的靈魂，把那信息帶來人間。