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.

活出內在生命的人，在這個世界、在各式各樣的人群之中，必須採取某種外在的生活形式。靈性之魂在世間生活，已知有五種主要的方式，儘管實際上還有更多。這些靈魂往往以某些生活樣貌出現，使人絲毫想像不到他們其實活著內在生命。正因如此，歷代智者都教導人尊重每一個人，無論他的外在性格如何，並勸人思量：在那身外衣之下的是誰，又是怎樣的存在。

(1) The Religious Character
宗教性格

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.

在靈性之人的五種主要性格之中，第一種是宗教性格。這樣的人過著宗教生活，像其他人一樣，過著一個正統宗教信徒的生活；外表上看不出他具有更深的知識或更廣闊的眼界，儘管他在內在已體認這一切。從外表看來，他和所有人一樣前往寺院或教堂，以和大家相同的形式向神祈禱，以同樣的方式閱讀經典、領受聖禮，並接受教會的祝福。他在外表上沒有任何不同，也沒有任何特殊徵象顯示他在靈性上已有所進展；然而，當其他人只是在外在履行一切宗教行為時，他卻在自己的生命中真實地體認它們。對他而言，每一項宗教行為都是一種象徵性的啟示；祈禱就是冥想；經典則是他的提醒，因為聖典使他想起自己在生命與自然之中所讀到的一切。因此，雖然外表上他只是世間一個與眾人無異的宗教人士，內在卻是一個靈性之人。

(2) The Philosophical Mind
哲學性的頭腦

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，可以在哲學性的頭腦中看見。他身上也許完全看不出正統宗教或虔敬的痕跡；在生意或世俗生活的事務中，他甚至可能看來就是一個十分入世的人。他從容面對一切，寬容一切，忍耐一切；藉著自己的理解，他能自在地面對生命。他在內在理解一切，在外在則依生命當下的要求行事。沒有人會想到他其實活著內在生命。他也許正在處理一樁生意，卻能同時體認神與真理。他外表上也許絲毫不像在冥想或觀想，然而他生命中的每一刻都可能奉獻於觀想。他可能將日常生活中的工作作為靈性體認的途徑。從外表看，沒有人會想到他在靈性上已演化到如此高度；只有那些與他相處的人，經過一段時間後或許會確信：他是一個誠實的人；他的原則與生活公平而公正；他是真誠的。這就是他所需要的全部宗教。如此一來，他的外在生命成為他的宗教，而內在的體認則成為他的靈性。

(3) The Servant
服務者

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.

靈性之人的第三種形式，是服務者，也就是行善於人的人。在這種形式之中，可能隱藏著聖者。他們從不談論靈性，也很少談生命的哲學；他們的哲學與宗教，都存在於行動之中。他們生命中的每一刻，愛都從心中湧流而出，而他們始終忙於行善助人。他們將每一個來到身邊的人都視為自己的兄弟姊妹、自己的孩子；他們關心所有人的喜悅與悲傷，並盡其所能，在人生中引導、教導並勸勉他們。以這種形式出現的靈性之人，可能是一位老師、傳道者或慈善家；然而無論以何種身分出現，他生命中最主要的事，就是服務人類、行善於人，以某種方式為人帶來幸福。而由此升起的喜悅，是一種崇高的靈性狂喜，因為每一項善行與仁慈之舉，都有其特有的喜悅，帶來天堂的氣息。

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，喜悅便不斷從內在升起；而這份喜悅形成一種天堂般的氛圍，在他之中創造出那個天堂，而那正是他的內在生命。這個世界充滿荊棘，充滿煩惱、痛苦與悲傷，而他也生活在同一個世界裡；然而，正因為他努力為他人移除道路上的荊棘，即使那些荊棘刺傷了自己的雙手，他仍因此提升，並獲得那份內在的喜悅，而這就是他的靈性體認。

(4) The Mystic
祕士

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.

靈性之人的第四種形式，是祕士；而這種形式很難理解，因為祕士是天生的。成為祕士不是學來的，而是一種氣質。祕士的臉也許朝向北方，目光卻望向南方；他也許低著頭，卻正在向上看；他的雙眼也許在外表上睜著，實際卻向內觀看；他的雙眼也許閉著，卻正在向外觀看。一般人無法理解祕士，因此與他相處時常常不知所措。他所說的「是」，並不是眾人所說的那個「是」；他所說的「不」，也不是眾人通常所理解的那個意思。他所說的幾乎每一句話，都帶有某種象徵性的意義；他的每一個外在行動，也都有其內在意義。不理解這些象徵意義的人，聽見他的一句話，可能只覺得困惑不解。

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.

祕士在外在也許只走了一步，在內在卻已走了千步；他也許身在一座城市，同時卻在另一個地方工作。祕士本身就是一種現象，對周遭的人而言卻是一個謎。他自己無法告訴別人自己正在做什麼，而別人也無法理解祕士真正的奧祕。因為他是一個活出內在生命的人，同時又以外在的行動遮蔽那內在生命；他的言語或動作，只是某種內在行動的外在遮蔽。因此，真正了解祕士的人從不與他爭辯。他說「去」，他們便去；他說「來」，他們便來。當他來到他們身邊，他們不會說「不要來」，因為他們明白這正是他應該來的時候；當他離開，他們也不會要求他留下，因為他們知道這正是他應該離開的時候。

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.

祕士的笑或淚，都不能按照一般外在表情的意義來理解。他的眼淚也許掩藏著極大的喜悅，他的微笑與笑聲也許掩藏著極深的情感。他睜開的眼、閉上的眼、轉過的臉、目光、沉默與談話，這一切都未必具有一般人慣常賦予它們的意義。然而，這並不是說祕士刻意如此；他的本性就是如此。即使有人想刻意這麼做，也無法做到；沒有人具有這樣的能力。事實是，祕士的靈魂是一個起舞的靈魂。它已體認那內在律法，也已探知眾靈魂所渴望的奧祕；而在這奧祕的喜悅之中，祕士的整個生命也成為一個奧祕。你一天之中也許見祕士二十次，而二十次都會看見不同的神情；每一次他的情緒都不同，然而他外在顯露的情緒，可能與內在的情緒完全不同。祕士就是神的奧祕以人的形相顯現的一個例子。

(5) The Madzub
神攝者

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.

活出內在生命之人所呈現的第五種形式十分奇特，極少有人能夠理解。他在外在戴上純真的面具，以至於不了解他的人很容易認為他精神失衡、古怪或異常。他並不在意，因為這只是一面保護自己的盾牌。若他在人們面前顯露自己所具有的力量，成千上萬的人都會追隨他，使他連一刻也無法活出自己的內在生命。他所具有的巨大力量，在內在治理著土地與國家，掌管並保護它們免於洪水、瘟疫與戰爭等災難，也維持著他所居住之國家或地方的和諧。而這一切，都藉由他的沉默，以及他對內在生命持續不斷的體認而完成。對缺乏深刻洞見的人而言，他只是一個奇異的人。在東方的語言中，這樣的人稱為神攝者 (Madzub)。古希臘人也曾知道同樣的觀念，如今在某些地方仍留有其痕跡，但主要仍見於東方。直到今天，在東方仍可見到這樣的靈魂，他們以自我體悟之人的外衣生活著，外表上看不出任何哲學、神祕主義、宗教或特殊道德的痕跡；然而，他的臨在本身就是一座力量的蓄電池，他的目光極具啟發力，神情中帶著一股令人服從的力量。若他偶爾開口，他的話便如神的應許；他所說的是真理。然而他極少說話，很難使他開口；可是一旦他說了，所言便會成就。

Being Yourself
做自己

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.

靈性之魂在生命中所呈現的外在樣貌千變萬化，無窮無盡；然而，要在這個世界中生活，同時又活出內在生命，沒有比內外皆做自己更好的方式。無論一個人在外在生命中從事什麼職業、工作，或扮演什麼角色，都要真誠而真實地完成它，徹底履行自己在外在生命中的使命；同時保持內在的體認：無論自己的工作是什麼，外在生命都應映照出對真理的內在體認。

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