10. The Five Different Kinds of Spiritual Souls
10. 五種靈性之魂

Those who live the inner life have to adopt a certain outer form of living in the world amidst people of all kinds. There are five principal ways known which the spiritual souls adopt to have life in the world, although there are many more ways. Very often these souls are found in such forms of life that one could never imagine for one moment that they were having the inner life. It is for this reason that the wise of all ages have taught respect for every human being, whatever be his outward character, and have advised man to think who is beneath that garb, and what it is.

那些過內在生活的人，必須在這個世界、在各式各樣的人群之中，採取某一種外在的生活形式。靈性之魂在世間安身立命的方式，據我們所知有五種主要的形態（雖然實際上還有更多方式）。這些靈魂往往出現在一些你根本想像不到「他其實有內在生活」的生命樣貌裡。正因如此，歷代的智者都教導人要尊重每一個人，不論他外表的性格如何，並勸人去思量：在這層外衣底下究竟是誰？又是什麼？

(1) The Religious Character 宗教性格型

Among the five principal characteristics of the spiritual being the first is the religious character. This is he who lives the religious life, the life of an orthodox person, like everybody else, showing no outward trace of a deeper knowledge or wider view, though he realizes it within himself. Outwardly he goes to his temple or his church, like everybody else. He offers his prayers to the Deity in the same form as everybody, reads the scriptures in the same way that everybody else does, receives the sacraments and asks for the benediction of the church in the same way that everybody does. He shows no difference, no special characteristics outwardly showing him to be spiritually advanced; but at the same time, while others are doing all their religious actions outwardly, he realizes them in his life in reality. Every religious action to him is a symbolical revelation; prayer to him is a meditation; the scripture to him is his reminder, for the holy Book refers him to that which he reads in life and in nature. And therefore, while outwardly he is only a religious man like everybody in the world, inwardly he is a spiritual man.

在靈性存在的五種主要特徵當中，第一種是「宗教性格型」。這樣的人，是過著宗教生活的人——一個正統宗教徒的生活，表面上就像其他信徒一樣，外在幾乎看不出他有更深的認識或更寬廣的眼界，儘管他在內心深處非常清楚。外在看來，他和所有人一樣，上寺廟、去教堂，以和大家相同的形式向神明或神獻上祈禱，以相同方式閱讀經典，以和大家一樣的方式領受聖事、求教會賜福。他外表上並沒有任何特別之處，沒有任何「靈性上更為進階」的特殊標記。然而，當別人只是「在外表上」做宗教行為時，他卻在生命實際中「活出」這些行動。對他來說，每一個宗教行動都是一種象徵性的啟示；祈禱對他而言是一種冥想；經典對他而言是一種提醒，因為那本聖書不斷把他指向他在生命與自然中所讀到的那一切。因此，雖然在外觀上他只是一個和所有人一樣的「宗教人士」，在內裡他卻是真正的靈性之人。

(2) The Philosophical Mind 哲思心智型

Another aspect of a spiritual man is to be found in the philosophical mind. He may show no trace at all of orthodoxy or piety; he may seem to be quite a man of the world in business, or in the affairs of the worldly life. He takes all things smoothly, he tolerates all things, endures all things. He takes life easily with his understanding. He understands all things inwardly; outwardly he acts according to life’s demand. No one may ever think that he is living the inner life. He may be settling a business affair, and yet he may have the realization of God and truth at the same time. He may not appear at all meditative or contemplative, and yet every moment of his life may be devoted to contemplation. He may take his occupation in everyday life as a means of spiritual realization. No one outwardly may consider for one moment that he is spiritually so highly evolved, except that those who come in contact with him may in time be convinced that he is an honest person; that he is fair and just in his principles and life; that he is sincere. That is all the religion he needs. In this way his outward life becomes his religion, and his inner realization his spirituality.

靈性之人的另一種面貌，可以在「哲學性的心智」中看見。他外表上可能完全看不出任何正統宗教的色彩，也看不出虔敬的樣子；就生意或世俗事務而言，他看起來甚至是一個很世故、很入世的人。他對一切事情都能從容以對，包容一切、忍受一切；他藉由自己的理解，輕鬆地與生命共處。他在內在對一切都有所領悟；在外在，則只是依照生命的要求行事。沒有人會想到他正在過內在生活。他也許正在處理一樁生意，卻在同一時間裡對神與真理有著實際的體認。他外表一點都不像一個在冥想或沉思的人，然而他生命中的每一刻，可能都在奉獻給一種持續不斷的「默觀」。他甚至把自己每日的職業，當作靈性實現的途徑。外面的世界幾乎不會有人想到，他在靈性上其實已高度成長；頂多只是和他接觸久了的人，慢慢會相信：這個人是誠實的；他在原則與生活上是公平正直的；他是真誠的。對他而言，這就已經是全部的「宗教」了。用這樣的方式，他的外在生活成了他的宗教，而他的內在領悟則是他的靈性。

(3) The Servant 服務行動型

The third form of a spiritual being is that of a server, one who does good to others. In this form there may be saints hidden. They never speak about spirituality, nor much about the philosophy of life. Their philosophy and religion are in their action. There is love gushing forth from their heart every moment of their life, and they are occupied in doing good to others. They consider everyone who comes near them as their brother or sister, as their child; they take an interest in the joy and the sorrow of all people, and do all they can to guide them, to instruct them, to advise them through their lives. In this form the spiritual person may be a teacher, a preacher, or a philanthropist; but in whatever form he may appear, the chief thing in his life is the service of mankind, doing good to another, bringing happiness to someone in some form; and the joy that rises from this is high spiritual ecstasy, for every act of goodness and kindness has a particular joy which brings the air of heaven.

靈性存在的第三種形式，是「僕人」——是一個行善於人的人。在這樣的形式裡，往往隱藏著聖者。他們從不談靈性，也很少談生命哲學。他們的哲學與宗教，全都在他們的行動裡。他們的心中隨時湧出愛，他們的日子都忙於行善助人。他們把每一個走近自己的人都看作兄弟姊妹、看作自己的孩子；他們對所有人的喜樂與悲傷都十分關切，並盡其所能，在對方的人生路上予以引導、教誨與勸勉。以這種形式出現的靈性之人，外在可能是一位老師、一位講道者，或一位慈善家；但不論他具現的是哪一種角色，他生命中的核心重點都是「服務人類」——以某種形式行善於人，給他人帶來幸福。從這裡所升起的那種喜悅，是高度的靈性狂喜，因為每一個善行與仁慈的動作，都帶著一種特別的喜悅，而那喜悅中有一股天堂的氣息。

When a person is all the time occupied doing good to others, there is a constant joy arising; and that joy creates a heavenly atmosphere, creating within him that heaven which is his inner life. This world is so full of thorns, so full of troubles, pains and sorrows, and in this same world he lives; but by the very fact of his trying to remove the thorns from the path of another, although they prick his own hands, he rises and this gives him that inner joy which is his spiritual realization.

當一個人始終忙於行善助人時，內心會不斷湧現喜悅；而這種喜悅會形成一種天堂般的氣氛，在他內在創造出那個「天堂」，也就是他的內在生命本身。這個世界充滿荊棘、充滿麻煩、痛苦與悲傷，而他也同樣是活在這個世界裡；但正因為他不斷嘗試替別人拔除路上的荊棘——儘管那些荊棘會刺傷他自己的雙手——他卻因此「被提昇」，而從中得到那種內在的喜悅，這喜悅就是他的靈性實現。

(4) The Mystic 祕士型

There is the fourth form of a spiritual person, which is the mystic form; and that form is difficult to understand, because the mystic is born. Mysticism is not a thing which is learned; it is a temperament. A mystic may have his face turned towards the north while he is looking towards the south; a mystic may have his head bent low and yet he may be looking up; his eyes may be open outwardly while he may be looking inwardly; his eyes may be closed and yet he may be looking outwardly. The average man cannot understand the mystic; and therefore people are always at a loss when dealing with him. His “yes” is not the same “yes” that everybody says; his “no” has not the same meaning as that which everybody understands. In almost every phrase he says there is some symbolical meaning. His every outward action has an inner significance. A man who does not understand his symbolical meaning may be bewildered by hearing a phrase which is nothing but confusion to him.

第四種靈性之人的形式，是「祕士」的形式；而這一型最難被理解，因為祕士是「生來如此」的。神祕性不是後天學來的，而是一種氣質。一位祕士，可能面向北方站著，卻在向南方觀看；他也許低著頭，卻在向上看；他的眼睛也許外表上是睜開的，但視線卻在裡面；他的眼睛也許閉著，但他卻在向外觀看。一般人無法理解祕士，因此在面對他時常常不知所措。他說的「是」，並不是大家通常所說的「是」；他說的「不是」，也不具有常人所理解的那個意思。他所說的幾乎每一句話，都帶著某種象徵性的含義；他每一個外在的行動，都有內在的指涉。聽不懂這些象徵的人，在聽見他說的話時，往往只覺得一片混亂，完全被弄糊塗。

A mystic may take one step outwardly, inwardly he has taken a thousand; he may be in one city, and may be working in another place at the same time. A mystic is a phenomenon in himself and a confusion to those around him. He himself cannot tell them what he is doing, nor will they understand the real secret of the mystic. For it is someone who is living the inner life, and at the same time covering that inner life by outer action; his word or movement is nothing but the cover of some inner action. Therefore those who understand the mystic never dispute with him. When he says “Go”, they go; when he says “Come”, they come; when he comes to them they do not say, “Do not come”; they understand that it is the time when he must come; and when he goes from them they do not ask him to stay, for they know it is the time when he must go.

一位祕士，外在也許只跨出一步，內在卻已經跨出了千步；他也許待在某一座城市裡，卻同時在另一個地方工作。祕士本身就是一個「現象」，而對周遭的人而言則是一個「困惑」。他自己也無法真正向人說明自己正在做什麼，而別人也無法理解祕士真正的祕密所在。因為他是一個過著內在生活的人，同時又用外在行動將那內在生活掩藏起來；他說的每一句話、做的每一個動作，都只不過是某種內在行動的外殼。因此，那些懂得祕士的人從不與他爭辯。他說「去」，他們就去；他說「來」，他們就來；當他自己走向他們時，他們不會說：「不要來。」因為他們明白，這正是他該來的時候；而當他離開他們時，他們也不會挽留，因為他們知道，那是他必須離開的時候。

Neither the laughter of a mystic nor his tears are to be taken as any outward expression which means something. His tears may perhaps be a cover for very great joy, his smile, his laughter may be a cover for a very deep sentiment. His open eyes, his closed eyes, the turning of his face, his glance, his silence, his conversation, none of these has the meaning one is accustomed to attribute to them. Yet it does not mean that the mystic does this purposely; he is made thus; no one could purposely do it even if he wished, no one has the power to do it. The truth is that the soul of the mystic is a dancing soul. It has realized that inner law, it has fathomed that mystery for which souls long and in the joy of that mystery the whole life of the mystic becomes a mystery. You may see the mystic twenty times a day, and twenty times he will have a different expression. Every time his mood is different; and yet his outward mood may not at all be his inner mood. The mystic is an example of God’s mystery in the form of man.

對祕士而言，他的笑與他的淚都不能被直接解讀為「表面看起來那個意思」。他的眼淚，也許是掩蓋著極大的喜樂；他的微笑與大笑，也許是掩蓋著非常深沉的情感。他睜眼、閉眼、轉臉、凝視、沉默或說話，這些動作都不具備人們慣常賦予它們的意義。然而這並不是說，祕士刻意這樣做；他本來就是被造就成這樣的——就算有人想刻意模仿，也做不到，沒有人有那種能力。事實上，祕士的靈魂是一個「起舞著的靈魂」。他已經領悟了那條內在的律法，已經探入那個眾魂渴望已久的奧祕，而在這個奧祕所帶來的喜悅之中，祕士整個生命也變成了一個謎。你一天可以看見祕士二十次，而他二十次的表情都不相同；每一次他的心情都不一樣。然而，他外在所顯出的心情，可能和他內在真正的心情完全不同。祕士，就是神之奧祕以「人形」呈現出來的一個例子。

(5) The Madzub 神攝者型

The fifth form in which a person who lives the inner life appears is a strange form, a form which very few people can understand. He puts on the mask of innocence outwardly to such an extent that those who do not understand may easily consider him unbalanced, peculiar, or strange. He does not mind about it, for the reason that it is only his shield. If he were to admit before humanity the power that he has, thousands of people would go after him, and he would not have one moment to live his inner life. The enormous power that he possesses governs inwardly lands and countries, controlling them and keeping them safe from disasters such as floods and plagues, and also wars; keeping harmony in the country or in the place in which he lives; and all this is done by his silence, by his constant realization of the inner life. To a person who lacks deep insight he will seem a strange being. In the language of the East he is called Madzub. That same idea was known to the ancient Greeks and traces of it are still in existence in some places, but mostly in the East. There are souls to be found today in the East, living in this garb of a self-realized man who shows no trace outwardly of philosophy or mysticism or religion, or any particular morals; and yet his presence is a battery of power, his glance most inspiring, there is a commanding expression in his looks; and if he ever speaks, his word is the promise of God. What he says is truth; but he rarely speaks a word, it is difficult to get a word out of him; but once he has spoken, what he says is done.

第五種過內在生活之人的形式，是一種非常奇特的樣貌，極少人能真正理解。他在外在戴上了一副「純真／單純」的面具，戴到一個程度，使得那些不了解他的人，很容易把他當成精神不正常、古怪或異常的人。他自己並不在意這一切，因為這只是他的一面盾牌。如果他在眾人面前承認自己所擁有的那股力量，成千上萬的人都會追隨他，而他將連片刻都無法再過自己的內在生活。他所承載的那股龐大力量，在內裡治理著土地與國度，暗中掌管並保護它們，使之免於洪水、疫災與戰爭等災難；也維持著他所居住的國家或地區的和諧。而這一切，都只藉著他的沉默、藉著他不斷活出的內在生命實現出來。對欠缺深刻洞察力的人而言，他看起來只是一個怪人。在東方的語言中，他被稱為 「神攝者」。這個概念在古希臘就已存在，如今在某些地方仍留有痕跡，但多半保存在東方。直到今日，在東方仍可找到這樣的一些靈魂——他們穿著這樣一種「自我覺悟者」的外衣，外表看不出任何哲學、神祕主義或宗教的痕跡，也看不出什麼特別的道德規範；然而，他的存在本身就是一座力量電池，他的目光極具感染力，他的神情帶著一種自然的權威感。而如果他偶爾開口說話，他的話就等同神的應許；他所說的就是真理。只是他極少開口，你很難從他口中擠出一句話；但只要他真正說了，那麼他所說的就必然成就。

Being Yourself 做你自己

There is no end to the variety of the outward appearance of spiritual souls in life; but at the same time there is no better way of living in this world and yet living the inner life than being oneself, outwardly and inwardly. Whatever be one’s profession, work, or part in the outer life, to perform it sincerely and truthfully, to fulfil one’s mission in the outer life thoroughly; at the same time keeping the inner realization that the outer life, whatever be one’s occupation, should reflect the inner realization of truth.

靈性之魂在世間外在呈現出來的樣貌，多到沒有窮盡；然而，同時也沒有一種方式比這個更好——一邊活在這個世界中，一邊過內在生活：那就是「在外在與內在兩個層面上，都真實地做自己」。不論一個人在外在生活中扮演的是什麼角色、從事什麼職業或工作，都誠實而真切地去做，徹底完成自己在外在生命中的使命；同時在內心持守這樣的覺知：不論自己的外在職業是什麼，這個外在的生活都應當成為內在「真理覺悟」的一面鏡子，把那份真實反映出來。