11. Mystic Relaxation (1)
11. 祕士的放鬆（1）

1. Three Rhythms
三種節奏

Mystic relaxation is of the greatest importance, for the whole spiritual culture is based and built upon this one subject; and yet there is so little spoken and written about it. It has been experienced and studied by the seekers after truth of all ages, and it is by the full understanding of this subject that they attained to greater power and inspiration.

祕士的放鬆極其重要，因為整個靈性修養都奠基於這一點；然而，關於它的言論與文字卻如此之少。歷代尋求真理的人都曾親身體驗並深入探究，而正是透過對這一主題的充分理解，他們獲得了更大的力量與靈感。

1. The mobile rhythm is creative, productive, constructive, and through that rhythm all power and inspiration are gained, and peace is experienced.
   
   流動的節奏具有創造、生發與建構的力量；透過這種節奏，我們獲得力量與靈感，並體驗到安寧。

2. The further stage of that rhythm, the active rhythm, is the source of success and accomplishment, of progress and advancement, the source of joy and fulfillment.
   
   這種節奏進一步發展，便成為活躍的節奏；它是成功與成就、進展與提升的源頭，也是喜悅與圓滿的源頭。

3. And the third stage of this rhythm, the chaotic rhythm, is the source of failure, of death, of disease and destruction, the source of all pain and sorrow.
   
   而這種節奏的第三個階段，也就是混亂的節奏，則是失敗、死亡、疾病與毀滅的源頭，也是一切痛苦與悲傷的源頭。

4. When one says that a person is wise and thoughtful, it means that he is in the first rhythm;
   
   當我們說一個人有智慧、能深思熟慮，表示他處於第一種節奏；

5. when one says that a person is persevering and successful, he is in the second rhythm; and
   
   當我們說一個人堅毅而成功，他處於第二種節奏；

6. when it is said that this person has lost his head and has gone astray, he is in the third rhythm. He is either digging his own grave or the grave of his affairs; he is his own enemy. Everything he wants to accomplish, however much he wants to advance or progress, all goes down in destruction because he has taken this third rhythm, the chaotic and destructive rhythm.
   
   而當我們說一個人失去了理智、走入歧途，他便處於第三種節奏。他不是在為自己掘墓，就是在葬送自己的事；他成了自己的敵人。無論他想完成什麼，無論多麼渴望向前、取得進展，一切終究都走向毀壞，因為他進入了這第三種節奏——混亂而具有破壞性的節奏。

Therefore it is up to us to tune ourselves either to the first, to the second, or the third rhythm, and accordingly this will become our condition in life.

因此，要把自己調到第一、第二或第三種節奏，取決於我們自己；而我們所處的節奏，也就會成為我們生命中的狀態。

Have planetary influences, then, nothing to do with our life? Yes, they have, but how do even planetary influences work on us? If we have put ourselves in a particular rhythm, these influences have no power to bring about success or failure; if we only put ourselves in that rhythm there will be a similar result, and also the environment will react in the same way. If we are in favorable or in unfavorable, in congenial or uncongenial surroundings, it all means that we have put ourselves in that particular rhythm. When we experience success, good luck or bad luck, good or bad fortune, it is according to the rhythm we have brought about.

那麼，行星的影響難道與我們的生命毫無關係嗎？有關係；然而，即使是行星的影響，又是如何作用於我們的呢？如果我們已使自己處於某一種節奏，這些影響本身並沒有力量決定成功或失敗；我們使自己進入什麼樣的節奏，就會產生相應的結果，周遭環境也會以相同的方式回應。無論我們身處有利或不利、與自己相合或不相合的環境，都意味著我們已使自己進入了某種特定的節奏。當我們經歷成功、好運或壞運、福或禍時，也都是依照我們自己所形成的節奏而來。

Where is this power to be found, how is it to be realized? If a person thinks about it, he can very easily realize it physically, mentally, and spiritually. There is a time when the body is in a perfectly calm condition, and there is a time when the body is excited, when the breath has lost its rhythm, is irregular, uneven; that is a chaotic condition. And when the body has a regular circulation and proper rhythm and even breath, then a person is capable of doing things, accomplishing things. When the body is restful, comfortable, relaxed, we are able to think; inspirations, revelations come, we feel quiet, we have enthusiasm and power.

這種力量要到哪裡尋找？又如何才能體會它？只要仔細想一想，我們很容易就能從身體、頭腦與靈性三個層面體會到它。有時身體處於完全平靜的狀態；有時身體則十分激動，呼吸失去了節奏，變得不規律、不均勻——那就是混亂的狀態。當身體的循環規律，具有適當的節奏，呼吸也均勻時，我們便有能力做事、完成事情。當身體安適、自在而放鬆時，我們能夠思考；靈感與啟示會到來，我們感到寧靜，也具有熱忱與力量。

In Sanskrit the first rhythm is called Satva, the second Rajas and the third Tamas. It is from the middle rhythm that the word Raja has come, which means the one who has persevered with his sword and made a kingdom. His rhythm is the middle rhythm. The first rhythm is sometimes called Sand, which makes one think of the English saint. From this rhythm comes goodness.

在梵語中，第一種節奏稱為 Satva，第二種稱為 Rajas，第三種稱為 Tamas。Raja 這個詞便是從中間的節奏而來，意指那位持劍堅持到底、建立了王國的人；他的節奏就是中間的節奏。第一種節奏有時稱作 Sand，令人聯想到英語的 saint（聖者）。善便由這種節奏而來。

In our life at a certain time one rhythm prevails, at another the second rhythm, and at still another the third; and yet in our life one rhythm is predominating through all changes, whether a person has the third, the second, or the first rhythm.

在我們的生命中，有時一種節奏居於主導，有時是第二種，又有時是第三種。然而，在所有變化之中，每個人的生命仍會有一種節奏長期居於主導，不論那是第三種、第二種，或第一種節奏。

One who has the first rhythm has always power to accomplish things. And as it is with the body, so it is with the mind. Body and mind are so closely connected that whatever rhythm the mind has, the body has; and the rhythm which is predominating in body and mind, that same rhythm is the rhythm of one’s soul.

處於第一種節奏的人，始終具有完成事情的力量。身體如此，頭腦也是如此。身體與頭腦彼此緊密相連，因此頭腦具有什麼節奏，身體也會具有同樣的節奏；而在身體與頭腦中居於主導的節奏，也就是靈魂的節奏。

There was a king who when a certain problem was brought to him by his ministers, used to say, “Read it again”; and the minister would read it again. Maybe after four Lines he would stop him and say, “Read it again”, and the minister would do so. And after he had heard it three times, his answer would be perfect. But what do we sometimes do when we converse with people? Before the conversation has stopped, we have answered them. So impatient are we, and eager to answer and excited about it, that only one in a hundred people stops to listen to what another has to say.

從前有一位國王，每當大臣把某個問題呈到他面前，他總會說：「再讀一遍。」大臣便再讀一次。也許讀了四行，他又會叫他停下來，說：「再讀一遍。」大臣便照做。等他聽過三遍之後，所給出的回答便十分完善。但我們與人交談時，有時又是怎麼做的呢？對方的話還沒說完，我們就已經回答了。我們如此沒有耐心，如此急著回答，又如此激動，以至於一百個人當中，或許只有一個人會停下來，真正聽完別人想說的話。

It is the wrong rhythm, the chaotic rhythm which brings about chaotic results. Where does war come from? From chaotic action. When there is chaotic action, nations become involved in war; by chaotic action the whole world may be involved in war. People doubt the religious belief of Christ having saved the whole world; they cannot understand it. They say that man saves himself. But they do not realize that one man can ruin the whole world and that one man can save it. It is by rhythm that he can save the whole world. When there is a chaotic influence it works like an intoxicating drink in thousands of people, like a germ of disease, spreading from one person to another through the whole country. If that is true mechanically, then psychologically it can be true that one person’s chaotic influence can put the whole world in despair, though it is very difficult for ordinary people to understand this.

錯誤的節奏，也就是混亂的節奏，會帶來混亂的結果。戰爭從何而來？來自混亂的行動。當混亂的行動出現，國家便會捲入戰爭；透過混亂的行動，甚至整個世界都可能被捲入戰爭。有人懷疑基督拯救全世界這一宗教信念，因為他們無法理解。他們說，人是自己拯救自己的。然而，他們沒有意識到，一個人可以毀掉整個世界，一個人也可以拯救它。他能夠藉由節奏拯救整個世界。當一種混亂的影響出現時，它會在成千上萬的人之中發生作用，如同令人醉倒的酒，又像疾病的病菌，從一個人傳到另一個人，蔓延整個國家。既然這在物質的作用機制上可以發生，那麼在心理層面上，一個人的混亂影響足以使整個世界陷入絕望，也同樣是可能的，儘管一般人很難理解這一點。

The Turkish nation was greatly depressed on every side, and the wars had made the country very poor; and with nothing but disappointment all the time it had gone down and down. And then there came one man, Kemal Pasha, and his rhythm put Life into thousands and thousands of dead souls who were waiting for some result, hungry from lack of food, disappointed with every effort. And one man brought cheer to them all and picked up the whole country.

當時土耳其民族在各方面都極為消沉，戰爭使國家陷入貧困；接連不斷的失望，使它一再向下沉落。就在這時，出現了一個人——凱末爾帕夏（Kemal Pasha）。他的節奏為成千上萬彷彿已死去的靈魂注入生命；他們等待著某種結果，因缺乏食物而飢餓，每一次努力又都換來失望。而這一個人振奮了所有人的心，使整個國家重新站了起來。

We can see what happened in Italy, where every action was powerless because of so many different ideas and parties. There was no united effort, no concentration. After the fatigue of the war, there came one man, Mussolini, who lifted up the thoughts of the whole country.

我們也可以看到義大利發生的情形。由於各種不同的思想與黨派彼此分歧，每一項行動都顯得無力。沒有一致的努力，也沒有專注的力量。戰爭帶來疲憊之後，出現了一個人——墨索里尼（Mussolini），他振奮了整個國家的人心。

And this is only the outer plane; in the spiritual plane the effect is still more powerful, only those who work on the spiritual plane do not manifest to view. What happens in the political world is known, but in the spiritual world great things happen and they are not known; but their influence is most powerful became of their rhythm.

而這還只是外在的層面；在靈性的層面，這種作用更加強大，只是在靈性層面工作的人並不顯露於人前。政治世界所發生的事，人們都會知道；但在靈性世界中，許多重大的事情發生了，卻不為人知，而它們的影響極為強大，正是由於其節奏。

We see this in the life of Napoleon. Some appreciate his life and some do not. But nevertheless during his wars he was the inspiration and power and backbone of the whole country. It was all Napoleon’s spirit. And always, even during the greatest anxieties of war, he used to have moments of silence, even sometimes on horseback; and while he was having this silence he would recuperate all the strength lost in the continual responsibilities of war, and he would feel refreshed after having closed his eyes. What was it? He had the key of relaxation. It is tuning oneself to a desired rhythm.

我們也可以在拿破崙（Napoleon）的一生中看到這一點。有些人欣賞他的一生，有些人則不然。然而，在戰爭期間，他確實是整個國家的靈感、力量與支柱；那一切都是拿破崙的精神力量。即使身處戰爭最令人焦慮的時刻，他也總會留出片刻的寂靜，有時甚至是在馬背上。就在這片刻的寂靜中，他能恢復因持續承擔戰爭責任而耗去的力量；閉上眼睛之後，他便重新感到精神充沛。那是什麼？他掌握了放鬆的鑰匙。所謂放鬆，就是把自己調到所需要的節奏。

We should not be surprised or laugh at sages who keep one hand raised up, or stand perhaps on their head with their feet up, or sit in one posture for a long time. There is some reason for it. Those artists who know the different ways of the art of relaxation know how to bring about a relaxed condition in the body and mind.

我們不必對那些長時間舉著一隻手、或以頭著地雙腳朝上、或長久維持同一姿勢的聖哲感到驚訝，更不該嘲笑他們。這些做法自有其原因。那些熟悉各種放鬆方法、深諳這門藝術的人，知道如何使身體與頭腦進入放鬆的狀態。

I myself, continually for about twelve years, had only three hours’ sleep at night and sometimes not even that. And all those twelve years I was never ill. I had all the strength necessary and was perfectly well because of the practice of relaxation.

我自己曾連續約十二年，每晚只睡三個小時，有時甚至不到三個小時。而在那十二年間，我從未生病。我始終擁有所需的一切力量，身體也十分健康，這是由於我持續練習放鬆。

2. How to Relax
如何放鬆

The question is, how does one relax? It is not by sitting silent with closed eyes; for when the mind is giving attention to the body by thought or feeling, then the body is not relaxed, because the mind is torturing the body. And when feeling is giving attention to the mind, then the mind is tortured. And this torture, even if the eyes are closed, even if we are sitting in a certain posture, does no good. With relaxation one should consider three points of view:

那麼，我們究竟要如何放鬆？光是閉著眼睛安靜地坐著並不是放鬆。當頭腦透過思想或感受，把注意力放在身體上時，身體並沒有真正放鬆，因為頭腦正在折磨身體；而當感受把注意力放在頭腦上時，頭腦也受到折磨。處於這樣的折磨之中，即使閉著眼睛，即使以某種姿勢坐著，也沒有幫助。談到放鬆，我們需要從三個面向來看：

1. the point of view of the physical body,
   
   身體的面向，

2. the point of view of the mind, and
   
   頭腦的面向，以及

3. the point of view of the feeling.
   
   感受的面向。

4. The point of view of the physical body is that one must accustom oneself to get power over, or to have influence on, one’s circulation and pulsation; and one can do that with the power of thought and with the power of will together with breath.
   
   從身體的面向來說，我們必須逐漸學會掌握、或至少能影響自己的血液循環與脈搏；而這可以透過思想的力量、意志的力量，並配合呼吸來做到。
   
   By will-power one can bring about a certain condition in one’s body so that one’s circulation takes a certain rhythm. It is decreased according to will. One can do the same in regulating one’s pulsation by the power of will. No sooner has the will taken in hand the circulation and the pulsation of the body, than the will has in hand a meditation of hours. It is for this reason that sages can meditate for hours on end, because they have mastered their circulation; they can breathe at will, slower or quicker.
   
   藉由意志力，我們可以使身體進入某種狀態，讓血液循環採取特定的節奏，並依照意志減慢；同樣地，我們也能以意志的力量調節脈搏。一旦意志掌握了身體的循環與脈搏，也就掌握了長時間禪修的能力。聖哲之所以能夠連續禪修數小時，正是因為他們已掌握自身的循環；他們能隨意使呼吸變慢或變快。
   
   And when there is no tension on one’s nervous or on one’s muscular system, then one gets a repose that ten days’ sleep cannot bring about. Therefore to have relaxation does not mean to sit quiet; it is to be able to remove tension from one’s system — from one’s circulation, one’s pulsation, and one’s nervous and muscular systems.
   
   而當神經系統與肌肉系統都沒有緊繃時，我們便能獲得一種深度的休息，那是即使睡上十天也未必能帶來的。因此，放鬆並不只是安靜坐著；真正的放鬆，是能夠解除整個身體系統中的緊張——包括血液循環、脈搏，以及神經與肌肉系統中的緊張。

5. How does one relax the mind? The method for relaxation of the mind is first to make the mind tired. He who does not know the exercise for making the mind tired can never relax his mind. Concentration is the greatest action one can give to one’s mind, because the mind is held in position on a certain thing. After that it will relax naturally and when it relaxes it will gain all power.
   
   我們要如何使頭腦放鬆？放鬆頭腦的方法，是先使頭腦疲倦。不知道如何透過練習使頭腦疲倦的人，就無法真正讓頭腦放鬆。專注是我們能給予頭腦最強的一種活動，因為在專注之中，頭腦被穩定地置於某一特定對象上。之後，它自然會放鬆；而當它放鬆時，便會重新獲得全部的力量。

6. Relaxation of feeling is achieved by feeling deeply. The Sufis in the East in their meditation have music played that stirs up the emotions to such a degree that the poem they hear becomes a reality. Then comes the reaction, which is relaxation. All that was blocked up, every congestion, is broken down; and inspiration, power, and a feeling of joy and exaltation come to them.
   
   感受的放鬆，是透過深切地感受而達成的。在東方，蘇菲修習者禪修時會讓音樂奏起，使情感受到如此深的觸動，以至於所聽見的詩句在他們內在成為真實。接著便出現反作用，也就是放鬆。原先所有被阻塞、鬱結的地方都被打開；靈感、力量，以及喜悅與提升之感隨之而來。

It is by these three kinds of relaxation that one becomes prepared for the highest relaxation which is to relax the whole being: body in repose, mind at rest, heart at peace. It is that experience which may be called Nirvana, the ideal of thinkers and meditative souls. It is that which they want to reach, for in it there is everything.

透過這三種放鬆，我們便逐漸準備好進入最高的放鬆，也就是讓整個存在都放鬆下來：身體安歇，頭腦止息，心處於安寧之中。這種體驗可以稱為 Nirvana（涅槃）；它是思想者與禪修者所嚮往的境地。他們所要抵達的正是這裡，因為其中具足一切。

In that condition each person becomes for the time as a drop that is assimilated or submerged in its origin. And being submerged for one moment means that all that belongs to the origin is attracted by this drop, because the origin is the essence of all. The drop has taken from its origin everything it has in life. It is newly charged and has become illumined again.

在這種狀態中，我們暫時如同一滴水，被源頭吸納，沉入自己的本源之中。而只要有一刻沉入其中，源頭所有的一切便被這一滴吸引而來，因為源頭是一切的精髓。這一滴在生命中所擁有的一切，本來便是從源頭而來；如今它重新充滿力量，再度被照亮。

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