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From our own reality to know God 從我們自身的實在認識上帝

Know that procession is of two kinds: procession and appearance through emanation, and procession and appearance through manifestation. Emanational procession is like the procession of the handiwork from its author. For example, the writing proceeds from the writer. Now, just as the writing emanates from the writer and the discourse from the speaker, so does the human spirit emanate from God. …… As for manifestational procession, it is the manifestation of the reality of a thing in other forms, like the procession of this tree or this flower from their seeds, for it is the seed itself that has become manifested in the form of the branches, leaves, and flowers. This is called manifestational procession. The spirits of men proceed from God by emanation, …… The procession of human spirits from God is therefore an emanational procession. When it is said in the Torah that God breathed His spirit into man, this spirit is even as speech that has emanated from the true Speaker and taken effect in the reality of man. (‘Abdu’l-Bahá, Some Answered Questions 54)
要知道「產生」的途徑有兩種:經「源發」而產生出現,和經「顯示」而產生出現。經源發的產生就像動作之出自於動作者,文章之出自於著作者。那麼文章是由作者寫出來、演說是由演講者說出來的,同樣人的靈魂是由上帝而來的。……但是經由顯示的產生過程乃是事物實質在另一種形式下的顯現,就像這棵樹的產生來自於樹種,或花朵的產生來自於花籽一般,因為以枝葉花朵之形態出現的正是種籽本身。這就叫經由「顯示」的產生。人性靈之於上帝,是由於「源發」而生的依賴關係,……人性靈來自上帝是由「源發」所至。當聖經上說,上帝將他的靈吹入人體時,這個靈就如同那演說辭,發自於真正的宣說者,並在人的實質中發生作用。 (阿博都巴哈,已答之問54)

These words tell us that we can learn to know God through our own reality. God’s will can be “emanated” through the human soul when we are willing to submit our will to God. When our soul becomes the instrument of God, God’s Will can emanate through it, then we can learn about God through His emanation of procession and appearance in us. A man has two natures, one is the ego-self, which is earthly; the other is the divine self, which is heavenly. The divine self is like a seed hidden in the reality of a man. Through divine grace and care by the divine gardener, the seed can become a plant and grow. This process only can happen when we are willing to obey the laws of God and let our ego die, be obedient and let the divine gardener take care of us in His way. The divine attributes of a man are his fruits of the life of the spirit. They are a manifestation of procession and appearance. Through these divine characteristics, a man sees the image of God in himself. This is the other way from his own reality to know God. We will learn more about God through our own reality by submision, obedience, and seeking perfection.
這段經文告訴我們,認識上帝,可藉由自身的靈性實在去認識上帝。上帝的意志可以支配人的意志,當人願意「交託」其意志而受上帝意志所支配時,人就能從意志的運作中認識上帝的意志,這種認識是「源發」的認識上帝。人有兩種天性,一種是屬自我的,是塵世的;另一種是屬神性的,是天國的。人的神性就像種子,隱藏在人性靈當中,透過神聖的恩典與神聖園丁的培育,它漸漸會展現出來。這需要人致力於消融自我,在意志裡「順從」、遠離自我,願意接受神聖園丁的培育。當人的神性有愈多的顯現,那就像靈性生命結了豐碩的果實,愈來愈有神的樣子。從自身的神性顯現開發與認識,這種認識是「顯示」的認識上帝。交託與順從與追求至善就能更認識神。

Therefore, if we truly follow the teachings of a Divine Messenger and do whatever as the Holy Writings tell us, then a sanctified soul can lead to the emanation of the Will of God and a purified heart can manifest (reflect) the divine attributes of God. In both ways we learn about God through our own reality. This is the mystery of creation and is within us.
因此,從神聖經書中顯聖者給我們的啟示,我們依照著去行,靈魂愈超脫,就能使上帝意志「源發」地在我們身上「產生」;而心的愈淨化,就能使神性「顯示」在我們身上。心靈淨化是藉由自身去認識上帝的途徑。上帝把靈氣吹入我們,又依照祂的神性樣子創造了我們,這兩者就是人性靈的實在,前者是「源發」的產生,後者是「顯示」的產生。這是創造的奧祕,它隱藏在我們自身裡。

Diversity and Inclusiveness 多元化與包容

Southern Illinois University Edwardsville (SIUE) has a very unique International Hospitality Program, which celebrated its 50th anniversary this year. They care about their international students. Volunteer host families befriend the students and share time with them, so the family and the students learn about each other‘s culture and customs. Each semester they collect donated household items and furniture to help students feel welcome at the beginning of their journey in the United States.

南伊利諾州立大學有個很不同的特色,他們在乎他們的國際學生。每個學期他們會收集捐贈物品,捐贈範圍從日用品到家具,也為學生指定美國家庭,幫助他們適應異國的新生活,也讓彼此有交流文化與學習的機會。

SIUE celebrates diversity and makes it a positive learning experience for students, but in the end it benefits all participants. Diversity brings different ideas into the community, which definitely shakes up the old ideas. SIUE launched a Diversity Program 12 years ago, and although promoting diversity was not easy in the beginning, the learning process leads to new solutions for a changing society. Today, business expand their reach and collaborate with global partners successfully, while their decision making is inclusive of different cultural aspects. This is the vision SIUE has for many years. They are proud they are able to provide their students this global training. Diversity and inclusiveness is the future of America, and also the world.

這方案(program) 帶給了學生多元化的學習機會,藉由帶進多元化的點子與思考模式,激盪著學生在解決方案上尋求一個新的思考模式,更新的思想,幫助學生在潛移默化中能適應在多元化的社會中找到新方案,並走在社會的引導前端。50年前學校就有一群老師有這樣的遠景,讓小城市的一所大學具有國際觀的特質,今天,他們以走在國際多元化的前端為榮。多元化與包容,不僅是美國的未來,也是世界的未來。

The power of the Holy Spirit already shakes the foundation of the way we think and reshapes the structure of the world. We are in the process entering a new era. This is the plan which God has for mankind and this is the teaching of Baha’u’llah. The Bab and Baha’u’llah brought the new message of God to us nearly 200 years ago. As we see, the world has changed from feudal and colonial systems into one with widespread, although not yet universal democracy. Today we advocate the equality of mankind. The cast system and slavery are forbidden by Baha’u’llah, and have been made illegal in every country within the last two centuries, thanks to the mercy and compassion of God. His bounty and grace is fulfilling the promises of salvation. “O SON OF SPIRIT! With the joyful tidings of light I hail thee: rejoice! To the court of holiness I summon thee .”

Now is the time to let go of sorrow from the past and move forward to follow His steps to build a new world. As God promised, a new heaven and new earth, and the Tabernacle of Unity will be established. We can shine the glory of God in the process, when we choose to work together.

聖靈的力量已震動了社會的根基,不知不覺中我們看世界的想法不斷在改變著,我們正走在新世界、新文明的建構中。這是這天啟上帝在進行的計畫,也是巴哈歐拉帶來的教導與工作。200年前巴孛與巴哈歐拉就帶來了上帝這建構新社會的訊息,從那時後起改造的工作就展開著。這幾百年間,世界由封建制度到殖民地時代,再進入民主時代,殖民地時代只是封建制度擴張的過渡期。今天我們提倡人人平等,封建制度已成了過往,階級與奴隸制度在這天啟已不再為世界所認可。讚美神的大慈大悲,在這天啟祂的恩典要完成救贖工作的應許。神說「靈性之子啊!我以光輝的喜訊向你歡呼,快樂吧!」

上帝是這樣的應許人類,我們要努力的就是在意志裡相信祂,並努力走出過往的陰霾,為建構新世界工作中與聖靈一起努力。新世界秩序的到來與大同聖帳在人間的建立是上帝這天啟的應許,我們可以在這改變的世代中使自己成為參與神聖工作的一份子,一起與上帝僕役們為天啟的偉大工作努力著而榮耀神。

Praise to His Glory. Yá Bahá’u’l-Abhá!

榮耀歸於主!阿巴哈歐阿拉帕哈!

Prayer and Meditation for Distress 藉由祈禱與默思使心得釋放

I learned to use the Word of God for prayer and meditation when I was in distress. Here is an example. 在愁苦中,我學會用神的話來祈禱與默思,這裡舉個例子。

When we are treated unequally, we can pray like this and use the Word of God to call to Him to relieve our distress with His mighty power. Rely on Him. 當我們被不公的對待時,可以這樣跟神喊話, 在禱告中藉主的話得力量,來倚靠祂 :

“How long, O you sons of men, 你們這上流人哪,

Will you turn my glory to shame? 你們將我的尊榮變為羞辱要到幾時呢?

How long will you love worthlessness and seek falsehood? 你們喜愛虛妄,尋找虛假,要到幾時呢?

……

Be angry, and do not sin. 我們應當畏懼,可以生氣但不可犯罪;

I Meditate within my heart on my bed and be still. 在床上時,要在心裡靜思, 並使心安靜在神面前。

I Offer the sacrifices of righteousness, 我們當獻上公義的祭,

And put my trust in you, O my Lord. 又當倚靠祢,啊! 我的神。

……

O God of my righteousness! 顯我為義的神啊!

You have put gladness in my heart, 你使我心裡快樂,

More than in the season that their grain and wine increased. 勝過那豐收五穀新酒的人。

I will both lie down in peace, and sleep; 我必安然躺下睡覺,

For You alone, O Lord, make me dwell in safety.” 因為獨有你 ─ 耶和華使我安然居住。

~ Psalms 4 詩篇 4 ~

After our prayer, we need to meditate. So our heart can be still in front of God and the mighty power of God can penetrate into our soul. With meditation, the radiance of the Word of God reflects in our heart, we gain strenth and rejoice. This process needs time. Prayer and mediation need to go together in order to release the distress. This is the way to live in God and find inner peace.

祈禱之後一定要默思,如此我們的心才能安靜在神面前,並使神的大能滲透入我們的靈魂。藉由默思可以使神話的光輝映射在我們的心。吸收聖陽光輝到光輝起作用是需要時間的,默思需要時間。藉由默思我們因此獲得力量,且使心得安息。祈禱與默思要在一起,如此才能釋放愁苦的心,這是住在神裡面得安息的方法。

On the other hand, we also need to seek our own faults. `Abdu’l-Bahá Said: “Heedless souls are always seeking faults in others. The hypocrite knows of others’ faults but he is blind to his own. If a man does not find his own faults, he can never become perfect. Nothing is more fruitful for man than the knowledge of his own shortcomings.”

另一方面,我們也要竭盡所能地克服自身的缺點。阿博都巴哈說:「不會自省的人永遠都在找別人的錯,偽君子只知道別人的過錯而對自己的毛病視而不見。一個人未曾發現自身的缺點,那他絕不可能趨向完善。沒有什麼比認識自身的缺點能帶來更多收穫。」

真理是一 Truth is One

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Truth is one. Truth is like an ocean without shores. 真理是一、真理浩瀚無邊。

Whenever we talk about or hear about the truth, it is only one aspect of it, not the whole thing. 我們每次談論的、聽見的真理,都只是真理的一個層面,並非全部。

Truth has many levels of meaning, by learning the many levels of meaning, we raise our understanding of the truth. 真理的意義有無數層面,認識無數的層面意義才能提升對真理的認識。

Like blind people encountering an elephant, none of them can give the whole perspective of the elephant, only the parts they touch. 就像盲人摸象,盲人永遠無法感知大象的全貌。

With our inner eyes closed, what we understand is only part of the truth, we can only talk about the parts we touch. 若我們的靈性之眼被障蔽了,我們所理解的與談論的,都只能是我們所觸及的某一層面之真理。

When we learn about God we are only understanding part of God’s truth. We can never learn enough to truly comprehend God. 認識上帝是認識真理,我們只能理解自己所觸及的那部分意義,我們永遠無法完全認識上帝。

There is only one God and only one truth. 上帝是唯一、是獨一,這是「一真」真理。

In creation, God is manifested in many names. 上帝在創造界是以名號顯現。

From His names we can learn the different attributes of God. 藉由對每個上帝名號的認識,我們認識了上帝的不同屬性與特質。

Abraham means the father of many nations, God is the exalted father of all. This is one of the attributes of God. 亞伯拉罕有「多國之父」「崇高之父」之意,是上帝的名號之一。

Moses means he that rises up from the water. This is also one of the attributes of God. He taught people to purify themselves, like rising up from the water, through the commandments and laws of God. 摩西有「水裡上來的」之意,亦是上帝名號之一,教導人類要如水洗滌後般的潔淨,藉由戒律淨化自身。

The Buddha’s title “Sakyamuni” means “capacity” and “courage”; “Muni” has the meaning of “the power to do good for humanity through calmness”, teaching the human heart to be pure and calm. The power of God is reflected in that calmness. 釋迦牟尼的「釋迦」有「能」、「勇」的意思;「牟尼」有「能仁寂默」之意,佛陀教導人類心要「清淨寂滅」,平靜的心能生起「成就他人」的萬法,那是上帝來的大能。

Christ means the “anointed” in Greek. In Hebrew, “messiah” means appointed by God to rescue people. He brought salvation of the Gospel, bestowed the heavenly spirit of life, and taught us to love the Heavenly Father. 基督原意是「受膏者」,也等同於希伯來語中彌賽亞,意思是「受上帝指派,來拯救世人的救世主」。祂帶來救贖的天國福音,賜予天國的生命「靈性生命」,也教導天國的愛–犧牲的愛,要人類愛那創造自己的天父。

Muhammad means “highly praised.” Islam means “to accept and obey the command or will of God.” Muslim mean “obedience” and “achievement of peace.” Muhammad taught us to believe in a unique and unparalleled God, and believe that the sole purpose of life is to worship and obey God. 穆罕默德是「受到高度讚揚」之意。伊斯蘭的意思是「接納和順從真主的命令或意志」,而穆斯林意思是「順從者」、「實現和平者」。信仰獨一且無與倫比的安拉,並認知人生的唯一目的是崇拜或順從安拉。表現美善就是崇拜。

The Bab means the “gate”. Bahá’u’lláh means of “the glory of God”. The appearance of the double manifestation of the Holy Spirit (Bab and Baha’u’llah) is the “gate” of glory and manifestation of God. It also means the door of heaven to the world. God steps out of the gate of heaven to meet with us. Those who remove the veils covering their spiritual eyes can see Him, and He will be with them forever and ever. 巴孛有「門」之意,巴哈歐拉是「榮耀的上帝」之意,雙顯聖的天啟,巴孛是榮耀上帝顯聖之「門」,也是「天國之門」向人間敞開之意。唯一真神步出天國之門,當人們挪去那障礙靈性之眼的面紗時,就能看見祂。唯一真神步出天國之門要與其子女相會,並與他們永永遠遠在一起。

Each religious messenger is given a name of God, which represents the special meaning of God’s spiritual teaching to each human being and the work to be done by that revelation. 每個宗教創使者都被賦予一個上帝的名號,代表著每個天啟上帝對人類的精神教導的特殊意義與該天啟要完成的工作。

Therefore, the need to know the truth is comprehensive. It is not just the understanding of the names of God, but also the hidden meaning in the names and the will of God that brings us His revelation. It is the spirit of faith and truth. 所以認識真理需要是全面的,不能只是停留在名號的認識,名號中隱藏的意義與每個顯聖者帶來上帝要進行的工作旨意,才是信仰與真理的精神所在。

This year we celebrate the 200th anniversary of the Bab’s birth, and the revelation of the new reality. Through the Bab (the Gate) and Baha’u’llah (the Glory of God) the oneness of God and all of His religions is revealed. This will bring about the unity of mankind and the fulfillment of the promises of all the religions. 今年十月我們慶祝巴孛200週年誕辰。藉由巴孛與巴哈歐拉的雙聖顯聖,上帝獨一與宗教一體的真理被啟示了,其目的是要帶領人類進入「一體」與「團結」。這是上帝每個啟示天啟一直以來所提及的應許,這個天啓是上帝應允要實現之新世紀。

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The Names of God上帝的名號

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“Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.” So God created humankind in his image, in the image of God he created them; male and female he created them. (Gen 1:26-27)

使 (創世紀 1:26~27)

Can we be more like God? The Names and the Attributes of God from Bahá’u’lláh’s Writings can help us have a better understanding of what Go is like. I hope this will help us in our spiritual practice.

我們如何可以更有神的樣子? 或許從巴哈歐拉告訴我們的上帝名號與屬性可以幫助我們對上帝的形像有更清楚的認識,可以作為我們靈性成長、屬靈操練、修心修行努力的方向。

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He is the Healer, the Sufficer, the Helper, the All-Forgiving, the All-Merciful. 祂是神醫,滿足者,救助者,赦免者,大慈大悲者。

I call on Thee O Exalted One, O Faithful One, O Glorious One! Thou the Sufficing, Thou the Healing, Thou the Abiding, O Thou Abiding One! 我祈求祢,尊貴者,誠信者,榮耀者啊!祢是滿足者,祢是醫治者,祢永恆不變,萬古如一!

O Sovereign, O Upraiser, O Judge!  統御者,振興者,審判者啊!

O Peerless One, O Eternal One, O Single One! 無與倫比者,永恆者,唯一獨尊者啊!

O Most Praised One, O Holy One, O Helping One! 備受讚美者,神聖者,救助者啊!

O Omniscient, O Most Wise, O Most Great One! 全知者,全智者,至高者!

O Clement One, O Majestic One, O Ordaining One! 仁惠者,威嚴者,命定者啊!

O Beloved One, O Cherished One, O Enraptured One! 備受仰愛者,令人懷念者,令人欣喜者啊!

O Mightiest One, O Sustaining One, O Potent One! 至為強大者,維護者,威力強大者啊!

O Ruling One, O Self-Subsisting, O All-Knowing One! 統御者,自在自存者,無所不知者啊!

O Spirit, O Light, O Most Manifest One! 聖靈,聖光,至為光明者啊!

O Thou Frequented by all, O Thou Known to all, O Thou Hidden from all! 最為眾生親近者,無人不曉者,隱匿於萬眾者啊!

O Concealed One, O Triumphant One, O Bestowing One! 隱秘者,勝利者,賜福者啊!

O Almighty, O Succoring One, O Concealing One! 全能者,救助者,隱秘者啊!

O Fashioner, O Satisfier, O Uprooter! 塑造者,滿足者,根絕者啊!

O Rising One, O Gathering One, O Exalting One! 超越者,匯集者,崇高者啊!

O Perfecting One, O Unfettered One, O Bountiful One! 完美者,無拘無束者,寬宏大量者啊!

O Beneficent One, O Withholding One, O Creating One! 仁惠者,克制者,創造者啊!

O Most Sublime One, O Beauteous One, O Bounteous One! 至尊者,圣美者,慷慨者啊!

O Just One, O Gracious One, O Generous One! 正義者,寬仁者,慷慨者啊!

O All-Compelling, O Ever-Abiding, O Most Knowing One! 令人肅然起敬者,永恆不變者,全智者啊!

O Magnificent One, O Ancient of Days, O Magnanimous One! 浩然盛大者,永恆的上帝,寬宏大量者啊!

O Well-guarded One, O Lord of Joy, O Desired One! 慎防者,快樂之光,人所渴望者啊!

O Thou Kind to all, O Thou Compassionate with all, O Most Benevolent One! 善待萬人,憐憫萬人,至為仁慈者啊!

O Haven for all, O Shelter to all, O All-Preserving One! 眾人的庇護者,避難所,保全一切者啊!

O Thou Succorer of all, O Thou Invoked by all, O Quickening One! 眾人的救助者,眾人所央求者,使人復活者啊!

O Unfolder, O Ravager, O Most Clement One! 開啟者,興革者,大慈大悲者啊!

O Thou my Soul, O Thou my Beloved, O Thou my Faith! 我的靈魂,我的鍾愛者,我的信仰!

O Quencher of thirsts, O Transcendent Lord, O Most Precious One! 解除飢渴者,超絕的主,至為尊貴者啊!

O Greatest Remembrance, O Noblest Name, O Most Ancient Way! 偉大的記憶,至為尊貴的聖名,亙古之道啊!

O Most Lauded, O Most Holy, O Sanctified One! 最受讚譽者,最聖潔者,超凡入聖者啊!

O Unfastener, O Counselor, O Deliverer! 釋宥者,忠告者,解救者啊!

O Friend, O Physician, O Captivating One! 摯友,神醫,引人入勝者啊!

O Glory, O Beauty, O Bountiful One! 榮耀者,圣美者,慷慨者啊!

O the Most Trusted, O the Best Lover, O Lord of the Dawn! 最受信賴者,最愛的戀人,黎明之光啊!

O Enkindler, O Brightener, O Bringer of Delight! 激勵者,啟明者,快樂的使者啊!

O Lord of Bounty, O Most Compassionate, O Most Merciful One! 恩賜之主,至為憐憫者,至為慈悲者啊!

O Constant One, O Life-giving One, O Source of all Being! 恆常不變者,賜予生命者,萬物之源啊!

O Thou Who penetratest all things, O All-Seeing God, O Lord of Utterance! 洞察一切者,透視萬物的上帝,宣示之主啊!

O Manifest yet Hidden, O Unseen yet Renowned, O Onlooker sought by all! 既顯明又隱秘,不可見卻又名滿天下,萬人所渴盼的鑑察者啊!

O Thou Who slayest the Lovers, O God of Grace to the wicked! 摧毀戀人者,卻對邪惡者寬宏大量的神啊!

O Sufficer, I call on Thee, O Sufficer! 滿足者啊,我祈求祢,滿足者!

O Healer, I call on Thee, O Healer! 醫治者啊,我祈求祢,醫治者!

O Abider, I call on Thee, O Abider! 永恆者啊,我祈求祢,永恆者!

Thou the Ever-Abiding, O Thou Abiding One! 祢永恆不變,萬古如一!

Thou art verily the Powerful, the All-Sufficing, the Healing, the Protector, the Giving, the Compassionate, the All-Generous, the All-Merciful. 誠然,祢是大力者,滿足一切者。祢是神醫,保護者,施恩者,慈悲者,最為慷慨者,大慈大悲者。

Bahá’u’lláh 巴哈歐拉

 

Heart and Mind 心與意識心

Clipboard09How often hath the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful, erred from Him Who is the Source of that light and the Well Spring of that revelation. (Gleanings from the Writings of Bahá’u’lláh 93)

人的心是上帝之光的接收者,為滿懷慈悲者啟示的宅地,然而,人心卻往往迷失了方向而遠離祂那靈光之源和啟示之泉。(巴哈歐拉聖文選粹93)

Although I have read this verse many times, one day the phrase “the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful” caught my eye strongly. That night while I meditated I reflected on this sentence. In the meditation I saw my mind as still and my heart as only an instrument for reflection of whatever it receives. I feel like my heart is at the center of some kind of power. It is surrounded by mercy and love, which are attributes (names) of God. I feel the power from those attributes. I told myself “if I can put my heart in this state of calmness, I can reflect something good from God and find the strength to love others.” I let myself be submerged in the power of the spirit for a while, I can feel my heart is opened and there is an energy from the top of my head. I ask myself again, “if the heart is an instrument for reflection, then what is in my mind?” I begin to understand that when the mind is talking it is not from my heart, but may be idle fancy and vain imagination.

儘管這段經文以讀了好多次,一天「人的心是上帝之光的接收者,為滿懷慈悲者啟示的宅地」,這句話特別抓住了我的心,那晚我就拿這句話默思。在打坐中,我看見我的(意識)心是專注的,而我的心僅僅像是一個接受的器皿,我感覺到我的心像一種力量的中心,被神的愛與憐憫(神的名號)所環繞,我的心也似乎有了那想愛人與憐憫人的力量。那時我告訴自己: 「若平時我的心能進入這種狀態,我就會有從神來的力向去愛人。」我讓自己沉浸在那力量中一段時間,在那期間,我可以感覺到頭頂有一股能量進到我的心,我的心彷彿是被打開著的。在那時,我又問了另一個問題: 「若心只是接收與映射實相的器皿,那麼我的意識心是什麼?」我彷彿理解了,當我有心念時,一種對話狀態的心念,那不是來自我的心,那是意識心,也許那就是神所說的妄想與妄念。

In my experience, a lot of time when my heart reflects something, and I start use my mind to express it, I feel that I never express it well. I know our mind and language has its limits to express what is in our heart. This is why it is frustrating when I expect someone to understand me, to know what is in my heart. In the same way, I realize I can’t know what is reflected in people’s hearts, because they have the same limitation to express it.

在我的經驗中, 很多時候當我的心映射著什麼的,而我試著用我的意識心去表達時,常常會有困難把那從心來的認知表達清楚,我知道意識心與語言在表達時都有極限,這也是為什麼有時當我試著表達時卻又表達不清楚時會感到沮喪。同樣的,我也理解到我無法了解人的心,因為人們也會受到同樣想清楚表達自己的限制。

The heart knows, the body has no awareness. Whatever we learn through our body, doesn’t teach us about the heart”, according to the Buddha. If we try to approach a person’s heart with our mind, we never can touch it. If we try to approach God’s desire for us with our mind, we can’t understand it either. The meaning of the Words of God can only be reflected through our heart.

佛陀在楞嚴經說過,「心所知,身不能覺;覺在身際,心不知。」我們心知道的,別人是無法用五蘊身心(意識心)去察覺的,若我們以為五蘊身心所覺知的就是真心,那我們就永遠找不到真心了。言下之意告訴我們,若我們用揣測的心想去了解人的真心那會是有困難的。同樣地,若我們用自己的揣測想去了解上帝的心意或是去理解神的話,這也是無法達成的,神的話與心意,只能映射在真誠的心與洞察之眼而被看見。

“Contemplation for an hour is better than formal worship for sixty years.” (Muhammad)

默思一個小時會比六十年的崇拜更蒙神悅納。(穆罕默德)

The next day while I walked in the park with my son, I asked “what is your heart reflecting now?”
He said “breeze, birds singing… “
And then I ask “how do you feel in your heart?”
He said “joy, happy… “
I ask, “and ….Do you feel appreciation?”
He said “yes”.

隔天當我在公園散步時我問兒子: 「你的心現在映射著什麼?」

他說:「微風與鳥叫聲…」

我又問:「你心的感受是什麼?」

他說: 「愉悅與快樂…」

我問:「還有…有感恩嗎?」

他答:「是的。」

If I store a lot of memories and feelings of appreciation in my soul, gifts from God, then I have enough to be content, but only if I reflect on the spiritual meaning of things, not just the things themselves. If I look into the feelings in my heart, I start to have questions for myself, and those questions lead me to a meaning to connect with that event. When I look deeper, I find that the feelings show me what I am attached to and help me to see the spiritual meaning hidden in the reflection. To me, daily events are like a lamp, the spiritual meaning within them is like the light that shines in the lamp. I truly live my life when I discover the spiritual meaning hidden in my feelings. Now I more capable to understand the love of Abdu’l-Baha, which is the love reflected from his heart and from the light of God. His story help me to see what it looks like when a man turns his heart completely toward Sun of Truth.

我知道,若我在靈魂的記憶中儲存許多讓人感激的事與感覺,也儲存有神賜給的恩惠,那麼我的人生就有足夠讓我滿足的了。若事情只是事情而沒有被賦予靈性意義,那麼感恩的心是不容易升起來的。常常當我去注意心的感受時,我會開始問自己問題,那些問題彷彿在引導我進入心的深層去探就那隱藏的靈性意義。當我往深層去看,我常常發現不好的感受中隱藏著執著。對我來說,日常的事情彷彿是燈罩,而那事情的靈性意義才是燈光,那精神會賦予無生命的事情一個生命的價值。當我去了解事情的靈性意義時,事情彷彿就被賦予的生命與光明,當我用心的感受去生活時,我的生活就鮮活了起來。現在我也就更能瞭解阿博都巴哈的愛,他聖者的愛是來自於上帝愛的光輝在他心的映射,他的故事幫助我看見一個聖潔的心完全轉向上帝之光的樣子,讓我有很好的學習目標。

“I looked for God. I went to a temple and I didn’t find him there. Then I went to a church and I didn’t find home there. Then I went to a mosque and I didn’t find him there. Then finally I looked in my heart and there he was.” (Rumi)

我到廟堂去,想尋找上帝,我沒能找到祂。後來我去教堂想尋找上帝,我也沒在那兒找著。然後我去了清真寺,我也沒找到祂。直到我進入心去找,在那兒我看見了祂。(魯米)

When man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom. …If, on the contrary, the spiritual nature of the soul has been so strengthened that it holds the material side in subjection, then does the man approach the Divine; his humanity becomes so glorified that the virtues of the Celestial Assembly are manifested in him; he radiates the Mercy of God, he stimulates the spiritual progress of mankind, for he becomes a lamp to show light on their path. (‘Abdu’l-Bahá, Paris Talks 31)

如果人不向靈性恩賜敞開心扉,而是將靈魂轉向物質方面,轉向其肉體本性,那麼他就會從高貴的地位墮落,變得比低等動物還不如。…… 相反,如果靈魂的精神品性得到加強,控制了其物慾方面,人就會接近神;他的人格就會變得如此高尚榮耀,以至所有神圣美德都在他身上顯現。他會表現出上帝的慈悲,促進人類的精神進步,因為他變成了一盞照耀人類前進道路的明燈。 (阿博都巴哈,巴黎談話31)

What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror. The natural emotions are blameworthy and are like rust which deprives the heart of the bounties of God. ……There is a power which purifies the mirror from dust and transforms its reflection into intense brilliancy and radiance so that spiritual susceptibilities may chasten the hearts and heavenly bestowals sanctify them. Which is sincerity, justice, humility, severance, and love for the believers of God. These will purify the mirror and make it radiant with reflected rays from the Sun of Truth. (‘Abdu’l-Bahá, The Promulgation of Universal Peach, 25 July1912 Talk at Hotel Victoria, Boston, MA)

蒙住心靈之鏡的塵埃是什麼呢?是對塵世的依戀、貪婪、嫉妒、愛慕奢華舒適、傲慢和私慾。這些便是阻礙“實質之陽” 映照在心靈之鏡中的塵埃。這些自然的情感是應受譴責的,它們就像鏽斑一樣,剝奪了人心獲得神恩的福分。……然而有一種力量可為心靈之鏡洗去塵埃,把它的映像變得光輝璀璨,以便靈性的情感能夠淨化人心,天國的賜福能夠聖潔心靈。那就是真誠、公正、謙卑、超脫以及對歸信上帝者的關愛等靈性的情感,它們能將心靈之鏡淨化,並讓它璀璨地反射出“真理之陽”的光芒。 (阿博都巴哈,弘揚世界和平 7/25/1912 演講)

As I understand it, our mind exercises free will, it is where we make choices. We can choose to turn our heart toward God or turn it toward our ego. Our mind also can bring up a lot of ideas from our old experiences that disturb the water, if we see our heart as a water body which reflects reality. The mind can distort the reality of what the water reflects. The more turbulence on the water, the feelings of our heart will change. Natural emotions, as described by Abdu’l-Baha, are feelings of the disturbed heart. It may be a sign of too many stray thoughts in our mind. Those thoughts create the unbalance.

就我的認識,我們的意識心是自由意志的所在,藉由不斷的選擇中我們操練它,使其漸漸合乎於神對我們的期許,行在神的旨意中。我們的意識心(自由意志)可以選擇把心轉向神,或轉向自我,我們的意識心也可以從過往的經驗中不斷左右我們的決定。心就像水體,它只是用來映射實境,而意識心就像使水面起漣漪的風或其他動力,它可以使水面起漣漪而影響我們看見水中所映射的;它也可以使水面起大波浪,澎湃洶湧,讓人完全看不清楚水體所要映射的實相。如阿博都巴哈所說,自然的情感(情緒)就是心受波動的,所以情緒是警訊,它在告訴我們有太多不必要的妄想,那是有所執著的徵象,也是意識心失衡的現象。

To me, our soul is like a canvas that we paint in our life. The heart reflects the image for us to paint on it. Our mind can decide if we turn our heart toward God to reflect what He has ordained for us, or turn our heart to ourselves to paint what we desire. If we follow the will of God, “That the heart is the throne, in which the Revelation of God the All-Merciful is centered.(Gleanings from the Writings of Bahá’u’lláh 93)” The canvas will become an art work we finish with God, our soul (canvas) will become a work of the Revelation of God. The mind will become the fruit of the spiritual tree like ‘Abdu’l-Bahá said:

對我來說,靈魂就像我們一生要畫的畫板,我們看著心所映射的「影像」去畫。我們的意識心可以決定轉向上帝,依著映射在心上的上帝意志去畫;或我們可以將意識心轉向自己,依著自己的意思去畫。若我們的心轉向神,「心即寶座,為滿懷慈悲者上帝啟示所環繞的中心。(巴哈歐拉聖文選粹93)」我們所畫的就是我們與神共同完成的藝術生活,在靈魂所記錄的書簡就是上帝的天啟之作,這樣的心智就是阿博都巴哈所說的靈性生命之樹的果實。

The mind is the perfection of the spirit and a necessary attribute thereof, even as the rays of the sun are an essential requirement of the sun itself. (‘Abdu’l-Bahá, Some Answered Questions, 55)

心智是人的精神力量。精神是燈,心智則是燈發出的光。精神是樹,心智則是果。心智是精神的結晶,是精神的基本品質,如同陽光是太陽的精神基本要素。(阿博都巴哈,已答之問55)

Be the master of self. This means to use our mind well. Exercise our mind with free will, but only when our will is aligned with God’s will. This is what it is to be a true master of one’s self.

做自己心的主人,就是有正念,時時做適當的選擇,在自由意志下鍛鍊心念。練習使自己的意志愈來愈符合於上帝的意旨,那麼,我們就是在學習做自己心的主人。

Inner life with Inner observation (3) 內在生活與內觀 3

Title: Internalized Cause and Effect 執著有的因與果

Question Discussed 探討問題:
Is emotion from our heart or mind? Can we change how we feel in our heart through changing our mind?
情緒是心還是意識心?心的感覺可以藉由意識心的改變而去改變嗎?

What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror. (‘Abdu’l-Bahá, The Promulgation of Universal Peace, 25 July1912 )
「蒙住心靈之鏡的塵埃是什麼呢?是對塵世的依戀、貪婪、嫉妒、愛慕奢華舒適、傲慢和私慾。這些便是阻礙『實質之陽』映照在心靈之鏡中的塵埃。」 (阿博都巴哈,弘揚世界和平 7/25/1912 演講)

O My brother! A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine therein and the eternal morning dawn.
「啊,我的兄弟!一顆純潔的心如一面明鏡,以愛之光擦亮它,除上蒼外隔絕其它一切,使那真理的太陽,能在其中光耀著,而見到永生之晨也的破曉。」

When thou dost strip the veils of illusion from the face of thine heart, the lights of Oneness will be made manifest.
「當你除下心中受幻境纏裹的簾布,和諧統一之光輝將會被啟示。」

In thine outward appearance thou tellest of the appearance of power in the realms of divine creation; in thine inward being thou revealest the hidden mysteries which are the divine trust deposited within thee. And thus firstness and lastness, outwardness and inwardness, are, in the sense referred to, all true of thyself.
「於你外在的形象,你談論呈現於這神聖創造境界的力量。於你內在的本體,你表露隱藏的奧秘,它是存在你內心的神聖信賴。因而,先和後,外和里,實在是指你的本體。」(七谷經之和諧之谷)

Reflect upon the perfection of man’s creation, and that all these planes and states are folded up and hidden away within him. Dost thou deem thyself a small and puny form, When thou foldest within thyself the greater world? We must therefore labour to destroy the animal condition, till the meaning of humanity cometh to light.
反映在人類創作的完善,所有各境界及階段是遮蔽的;隱藏在他內心。『你僅須知曉你是微小的形體,但其中卻隱藏了整個宇宙。』因而,我們必須盡力棄除那內欲的本質,直到展露出人道的真義。

O friend, the heart is the dwelling-place of eternal mysteries: Make it not the home of fleeting fancies. Waste not the treasure of thy precious life occupied with this swiftly passing world. Thou comest from the world of holiness: Bind not thine heart to the earth. Thou art a dweller in the court of reunion: Choose not the homeland of the dust.
啊,朋友,你的心田是永恆奧秘的住所,不能使它成為瞬息即逝的幻想之家;不要耗費你珍貴生命的寶藏,為這迅速消失的世界而忙碌。你由聖潔之境到來,不要把你的思想束縛在世間。你是臨近天庭的居住者,不要撰居於世塵。(七谷經之奇境之谷)

Summary 簡結:
• Eliminating negative thoughts in our mind to more perfectly reflect the reality in our heart.
消除妄想妄念可使心鏡不再受波動,使心能如實映射實相

• Thoughts which come from internalized attachment are what we learn from the world. If we can identify what we are attached to, then we can remove the vain imagination and idle fancy, which hide the light of Oneness, so we can see the perfection of creation.
內化的執著是妄想妄念的根源,那是世間知識與價值。若我們能祈求神光照那執著,挪除它們就能也挪除其所帶來的妄想妄念。如此就能看見一體光輝,看見上帝創造的一體之完美。

• Only when we remove the veil of wandering thought, can we live in the spiritual realm and discover the hidden treasure which can reflect from our heart. Then we can see the reality of the physical world and the spiritual world, and understand the meaning of “outwardness and inwardness, are, in the sense referred to, all true of thyself.”
只有我們挪除那些使我們住在幻化世界的那意識心的想法,我們才能住在靈性世界裡,並在心中看見種種隱藏的奧秘。那實相是包含外在與內在世界的,屆時我們就能理解『先和後,外和裡,實在是指你本體的展現』之意。

Inner observation 內觀:
*Is our mind still enough to let the heart reflect what the reality is?
我們的意識心安靜到足以讓心鏡如實映射實相嗎?

*If our mind gets a little distracted is it still able to reflect the reality well enough?
或是意識心有些波動,但不妨礙實相在心鏡上的映射?

*If our mind is constantly disturbed by situations around us does it blur the reflection in our heart?
或是我們的意識心常常隨外境起波動而看不清映射的實相?

Our heart is like a body of water that reflects reality. Our mind is something we create which causes ripples or waves. Our heart never changes, but what is constantly changing is our mind. The conditions outside are a source of stimulation, but not the cause. The cause is the internalized attachment we have. If we think the cause is from outside, then we never see the real cause is in ourselves. Our own attachment is the cause of these emotions, and suffering. If we can try to understand what we are attached to (cause), then we can get away from the suffering (result). This is the internalized cause and effect, it is not from others.
我們的心只是一個映射實相的實體,意識心是引起水面產生漣漪的外因。我們的心並不會動,動的是我們的意識心。外境是產生那意識心的「緣」,不是「因」,「因」是我們自己的執著,所以怪罪他人或想去改變外境,並不能解決根本問題。找到執著那「因」,才能遠離意識心再製造情緒的苦「果」,因果與外境無關。

Emotion is the unbalanced feeling from our heart caused by disturbances from the mind, like waves. If we control these thoughts in our mind it will stop the condition which causes the waves. The surface of the water body will return to calmness. The feelings from these emotions will cease. If we can also pray for divine guidance to help us to see what we are attached to which causes a disturbed mind, then we can eliminate the root cause. This is detachment. It can restore our heart to the way it is suppose to be.
情緒是水面有太多的波動,水面失去平衡的種種心的感受。放下意識心來的念頭,水面就會恢復平靜,情緒來的感受就會消退。若我們能進一步在祈禱中祈求神的光照,祈求指引我們看見自己執著了什麼而引起那些意識心,找到那引起波動的根源(執著),就能減少了製造波動的根源,這是超脫,使心恢復其本來的樣子。

Inner life with Inner observation (2) 內在生活與內觀 2

Title: Mind and Heart 意識心與真心

Question Discussed: What is the difference between heart and mind? How can we tell the difference?

探討問題: 真心與意識心有什麼不同? 我們可以分辨嗎?

As for the mind, it is the power of the human spirit. The spirit is as the lamp, and the mind as the light that shines from it. The spirit is as the tree, and the mind as the fruit. The mind is the perfection of the spirit and a necessary attribute thereof, even as the rays of the sun are an essential requirement of the sun itself. (‘Abdu’l-Bahá, Some Answered Questions, 55)

心智是人的精神力量。精神是燈,心智則是燈發出的光。精神是樹,心智是果。心智是精神的結晶,是精神的基本品質,如同陽光是太陽的基本要素。(阿博都巴哈,已答之問55)

That the heart is the throne, in which the Revelation of God the All-Merciful is centered. … How often hath the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful, erred from Him Who is the Source of that light and the Well Spring of that revelation. (Gleanings from the Writings of Bahá’u’lláh 93)

心即寶座,為滿懷慈悲者上帝啟示所環繞的中心。……人的心是上帝之光的接收者,為滿懷慈悲者啟示之宅地,然而,人心卻往往迷失了方向而遠離祂那靈光之源和啟示之泉。 (巴哈歐拉聖文選粹93)

When man allows the spirit, through his soul, to enlighten his understanding, then does he contain all Creation. …

人通過靈魂使精神啟迪其悟性,這樣他就包含了所有的創造。

When man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom. …If, on the contrary, the spiritual nature of the soul has been so strengthened that it holds the material side in subjection, then does the man approach the Divine; his humanity becomes so glorified that the virtues of the Celestial Assembly are manifested in him; he radiates the Mercy of God, he stimulates the spiritual progress of mankind, for he becomes a lamp to show light on their path. (‘Abdu’l-Bahá, Paris Talks 31)

如果人不向靈性恩賜敞開心扉,而是將靈魂轉向物質方面,轉向其肉體本性,那麼他就會從高貴的地位墮落,變得比低等動物還不如。…… 相反,如果靈魂的精神品性得到加強,控制了其物慾方面,人就會接近神;他的人格就會變得如此高尚榮耀,以至所有神圣美德都在他身上顯現。他會表現出上帝的慈悲,促進人類的精神進步,因為他變成了一盞照耀人類前進道路的明燈。(阿博都巴哈,巴黎談話31)

What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror. The natural emotions are blameworthy and are like rust which deprives the heart of the bounties of God. ……There is a power which purifies the mirror from dust and transforms its reflection into intense brilliancy and radiance so that spiritual susceptibilities may chasten the hearts and heavenly bestowals sanctify them. Which is sincerity, justice, humility, severance, and love for the believers of God. These will purify the mirror and make it radiant with reflected rays from the Sun of Truth. (‘Abdu’l-Bahá)

蒙住心靈之鏡的塵埃是什麼呢?是對塵世的依戀、貪婪、嫉妒、愛慕奢華舒適、傲慢和私慾。這些便是阻礙“實質之陽” 映照在心靈之鏡中的塵埃。這些自然的情感是應受譴責的,它們就像鏽斑一樣,剝奪了人心獲得神恩的福分。……然而有一種力量可為心靈之鏡洗去塵埃,把它的映像變得光輝璀璨,以便靈性的情感能夠淨化人心,天國的賜福能夠聖潔心靈。那就是真誠、公正、謙卑、超脫以及對歸信上帝者的關愛等靈性的情感,它們能將心靈之鏡淨化,並讓它璀璨地反射出“真理之陽”的光芒。 (阿博都巴哈)

For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule. (Dhammapada 1:5)

無論到何時,恨不能止恨。唯愛能止恨,此為亙古法。 (法句經 1: 5)

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. (Matthew 22:37)

你要盡心、 盡性、 盡意愛主─ 你的神。 這是誡命中的第一, 且是最大的。(馬可福音22:37)

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.

All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. (Dhammapada 1:1-2)

一切我所是,皆出我所念;皆出於我意,皆生於我想。

言行隨惡念,痛苦必隨之,如牛拉大車,車輪隨牛蹄。

一切我所是,皆出我所念;皆出於我意,皆生於我想。

言行隨善念,福樂必隨之,如影隨其形,永遠不分離。

(法句經 1 : 1-2)

Summary 簡結:

* What is in our mind is the reflection of the condition of the rational soul. By observing our mind it can help us become aware of the condition of our soul, whether turned toward the world or to the Kingdom of God.

心念是精神品質的展現,要時時觀照心念,才能知道心智的品質。

* The heart is an instrument for reflection. Reality can be reflected through the heart and be seen.

心是上帝之光的接收者,心若轉向上帝,就會被上帝啟示所環繞。心是接收者。

* Heart is a mirror that can be oriented in a particular direction. Our mind can be oriented in a particular direction also, either to the world or the world to come (Kingdom of God).

心是個可以轉動方向的鏡子,人的意識心可以主導其要面向的方向。

* It is not easy to stop hatred and to love. So God tells us we need to live with all our heart, soul and mind to find His love and make things happen.

恨轉為愛並不容易,所以神說要盡心、盡性、盡意。

* The reflection of God’s light is from our heart, our mind analyzes things and gives them meaning. The Buddha said the Dharma can’t be told, Dharma is in the heart, reflected through heart. The Dharma that is spoken is for a particular person to hear, in a way that is meaningful to that person.

心只能映射、如實反照實相,我們的心念都是意識心。一開始用語言,就不知不覺的用分別的字語了,實相一用心念去表達時,就落入了意識心。所以佛說法是「方便法」,是相對於聽者而去解釋的。佛又說祂「無法可說」,法在心中,映射在心鏡上。

Question問題:

* If our heart is a mirror that reflects reality, then what is in our mind?

若心只是映射實相的鏡體,那麼我們種種的念頭是什麼?

* Can we tell if our emotion is from our heart or mind? Can we change how we feel in our heart through our mind?

情緒是心還是意識心呢?心的感覺可以用意識心去改變嗎?

Inner observation 內觀:

* Observe what is in our mind, and what reflects in our heart. Is it the attachment of the world? Avarice, envy, self-desire? Or it is sincerity, justice, humility, severance, and love?

觀照我們的心念是什麼?這是現在心的映射嗎?那是對塵世的執著嗎? 貪婪、嫉妒、私欲? 還是它是真誠、公正、謙卑、超脫、愛呢?

* The heart is like a body of water, it can reflect. The mind is like the waves on the surface of a water body. Waves distort the reflection. So we can observe our heart and see if it is calm. Also we can observe our mind and see if it is surging like waves.

心是水體,它只是映射實相的體,意識心是波浪、它讓水面波濤洶湧,看不清水體所映射的。所以觀照心時,可以看看心這水體是平靜的嗎?有波濤嗎?

堅忍的生命力 Persevering Vitality

Seeking God and being a volunteer at a senior center helped me to look at life in a different way, life switches between easy and difficult. Sometimes life is full of enjoyment, sometimes it is a challenge. A sick and homeless person, a sick, lonely old person, a family fighting with cancer in a family member, a single mom looking for a stable job to support her family, an kind person who is oppressed but still nice to who the people who oppressed him/her… They all have something in a common, which is that they show vitality through the difficulties of life. God knows the benefits that these challenges bring to us.

親近神、做志工讓我重新看待生命~生命總在難與易間交替。有時生命是一種享受,有時是挑戰。一個生病又露宿街頭的遊民,獨居又帶病痛的老人,與癌症病魔纏鬥的兒童、壯年或老年朋友的家庭,為養家糊口在找一份安定工作的單親媽媽,被壓迫卻仍努力善待壓迫他的善士⋯這些困難面對相似的考驗,展現靈性生命力的考驗。真主知道那考驗對我們的利益。

Vitality is shown through tests. A seed needs to break its shell to germinate, roots need to break through compact soil to stabilize, A butterfly needs to break the cocoon to show its beauty, … the former part of life needs to die in order become a new life. This is the same as the spirit of life in mankind. It is like a tree that needs to penetrate the hard soil to establish its roots. It needs to go through seasons of change to renew. Part of the tree is gone at the end of every autumn and it is renewed again in the new spring season. This process continues until the tree becomes mature and full of fruits. The spirit of life grows when we see the old self die after every challenge and the new self born when it breaks through. This is how our soul, the eternal life, grows.

生命力總是在考驗中顯得堅韌,種子要破殼才能發芽,根要進入紮實的土層才能穩固,蝴蝶要破繭而出… 讓舊的部分死去,取而代之的是一個新生命。人的靈性生命之樹亦然,在一次次生命的歷練中往下扎根,在一次次更新的季節中更生與復甦,讓舊的自我死去,更高層的自我就能展現,直至長成參天大樹。

艾布·伯克爾生病後,有人去探望他,對他說:“我們為你請一位大夫吧?”艾布·伯克爾回答說:“大夫(暗指真主)已經看了我。 ”眾人問:“大夫是怎麼說的?”艾布·伯克爾回答說:“大夫說:我要做我想做之事。”

Umar said: ” We have found that the best life is that which is accompanied by patience.” He also said: “The best life that we can experience is that of patience, and if patience were a man, he would be most generous.”

歐麥爾說:“我們發現最好的生活中總是伴隨著堅忍。”他還說:“我們經歷過的最好生活是忍耐的生活。如果忍耐是一個人,那他必定是個君子。”

Ali said: “Truly, patience is to faith as the head is to the body. If the head is severed, the body becomes wasted.” Then, he raised his voice and said: ” Verily, there is no faith in the man who has no patience.” He also said: “Patience is a mount that does not stumble or trip.”

阿里說:“真的,耐心屬於信仰,就像大腦屬於身體。如果頭腦斷裂,身體也就毀了。”然後,他提高聲音說:“真的,一個人若沒有了忍耐力,也就沒有了信仰。”他還說:“堅忍是一匹不會絆跤的坐騎。”

Al-Hasan said: “Patience is a treasure from the treasures of goodness, a treasure that God does not give away except to a servant (of His) whom He regards as being worthy.”

哈桑說:“忍耐是來自美德寶庫裡的一個寶物,真主只將它施與他的慷慨的奴僕。 ”

Umar ibn Abdul Aziz said: “Whenever Allah gives a blessing to one of His servants and then removes it from him and supplants it with patience, then that which replaces is invariably better than that which is being replaced.”

歐麥爾·本·阿齊茲說:“只要真主賜福於僕人一件恩典,然後將之從僕人身上移走,真主就會以堅忍取而代之,或者給他賞賜比失去的更好的。 ”

Sulayman ibn al-Qaasim said: “The reward for every deed other than patience is known.” God, the Exalted, said: “Only those who are patient shall receive their rewards in full, without reckoning. (Qur’an 39:10)”

蘇萊曼·本·戛西姆說:“一切工作的獎賞都會眾所周知,堅韌雖然也是一件賞賜,但往往不為人知。 ” 清高偉大的真主說:”惟有堅忍的人得享受安全的無量的報酬。(古蘭經 39:10)”

Robert Louis Stevenson said: “Every person is capable of performing his daily tasks, no matter how difficult they are, and every person is capable of living happily during his day until the sun sets: and this is the meaning of life.”

羅伯特·羅絲·史蒂芬森說:“每個人都有能力做好每天的工作,不管那些工作有多難;每個人都有能力快樂度過每一天,而這正是生命的真諦。”

O SON OF BEING! Thy Paradise is My love. Put thy hand into My bosom, that I may rise above thee, raidant and resplendent. Ascend unto My heaven, that thou mayest obtain the joy of reunion, and from the chalice of imperishable glory quaff the peerless wine. My eternity is My creation, I have created it for three. Enter therein and tarry not. (Bahá’u’lláh)

生命之子啊! 你的樂園是我的愛。把你的手放在我的胸前,使我能光明而燦爛地在你之上興起。昇上我的天堂,使你能獲得重聚的欣悅,並從永恆榮耀之聖杯裡啜飲無盡甘美的醇醴。我的永恆乃是我的創造,而我為你創造了它。進來吧,別在遲疑。 (巴哈歐拉)

Inner life with Inner observation (1) 內在生活與內觀 1

Title: Soul 人性靈

Question Discused: Can we learn about our soul? And How?

探討問題: 我們可以認識靈魂嗎? 如何去認識?

So the other human realities are souls, which, like the moon, acquire their light from the sun, but that sanctified Reality is luminous in and of itself. (Abdu’l-Baha, Some Answered Questions)

「靈魂是人類的實在之一,就像月亮一樣,它從太陽獲取光,但那(靈魂)神聖化的本質是光明的。 」(阿博都巴哈)

The connection of the spirit with the body is like that of the sun with the mirror. ……the spirit with the utmost greatness rules in the world of the body; and its power and influence, like the bounty of the sun in the mirror, are apparent and visible. But when the mirror becomes dusty or breaks, it will cease to reflect the rays of the sun. (Abdu’l-Baha, Some Answered Questions 61)

「靈與肉體的關係就像太陽與鏡子的關係。……靈在肉體世界裡起著至為偉大的主宰作用;其力量和影響就像鏡中太陽的光芒一樣明顯可見。但是當明鏡蒙塵或破損時,它就不會反射陽光了。」(阿博都巴哈,已答之問61)

When these souls are delivered from the darkness of these vices through the light of faith, when they are illumined by the rays of the Sun of Truth and endowed with every human virtue, they reckon this as the greatest reward and regard it as the true paradise. (Abdu’l-Baha, Some Answered Questions 60)

「當人性靈通過信仰之光從這些罪惡的深淵裡被解救出來,並藉著真理之陽的光輝而變得明達,藉著一切美德而變得高尚的時候,他們便把這當作了最大的獎賞,也明白了這才是真正的極樂之園。」 (阿博都巴哈,已答之問60)

When a soul has in it the life of the spirit, then does it bring forth good fruit and become a divine tree….

「一旦靈魂擁有了精神的生命,它就會結出豐碩之果,從而成為一棵神聖之樹……」

If the human spirit will rejoice and be attracted to the Kingdom of God, if the inner sight becomes opened, and the spiritual hearing strengthened, and the spiritual feelings predominant, he will see the immortality of the spirit as clearly as he sees the sun, and the glad tidings and signs of God will encompass him. (Abdu’l-Baha, Some Answered Questions 60)

「如果人性靈滿懷喜悅地為上帝王國所吸引,如果內在的視覺洞開,靈性的聽覺加強,靈性感覺敏銳的話,他便會見到靈之不滅,猶如見到太陽一樣明了,而上帝的表徵和喜訊就會將他環繞包圍。」(阿博都巴哈,已答之問60)

Summarize 簡結:

  • A moon needs the light from the sun in order to shine. A human soul needs the light from the Sun of Truth to shine that light in Creation. To learn about the light from our soul, first we need to turn our soul to the Sun of Truth. Then, through inner observation to eliminate idle fancy and vain imagination which blocks the light from our soul, our body can reflect the energy and the good qualities from soul. This makes a healthier body and produces good deeds. ── 月亮要有太陽的光輝才能看見光明,靈魂要接受聖陽光輝的照耀,才能反射靈魂的光輝。認識自身靈魂的光輝,首先要轉向真理之陽。然後,藉由內觀去認識遮蔽靈魂光輝的妄想妄念,學習放下意識心的妄想妄念,這樣靈魂的本來特質就能展現在良善的心思意念與言行舉止,維持肉體生命的能量也不會被阻礙。
  • From the spiritual qualities it shows we can see the condition of the soul. The spiritual qualities are the refection of our inner condition. ── 從靈性品質,我們可以認識靈魂健康的狀態 ,靈性品質是內在靈魂狀態的外顯。
  • The purpose of spiritual practice in cultivating our inner life is to learn about our own nature, our human soul. Inner observation is a method for us to draw our attention away from the world outside to our inner self, to promote our spiritual senses, to open our spiritural insight and to strengthen our spiritural hearing. In this way we can be attracted to the Kingdom of God. The purpose is to perceive the immortality of the human soul with insight and let our soul be encompassed by the glad tidings and signs of God. 內在生活是為了認識自己的靈魂,內觀是藉著覺知的訓練,去加強內在視覺與聽覺的能力,提高靈性感覺的敏銳度。靈性敏銳度的提升,可以幫助我們被上帝王國所吸引,最終目標是看見自己靈魂的不朽,並使靈魂被上帝的表徵和喜訊所環繞包圍。

Inner-observation 內觀:

What we practice in meditation is observing the sensations of our body and the feeling of our heart. We start with the awareness of ourselves inside, instead of focusing our mind outward. We start building this awareness while we sit in meditation. Hopefully, we can gradually have this awareness in all conditions of our daily life.

今天我們練習觀身體感覺與心的感受,把時時在注意外面事情的心轉向注意內在的狀況覺知。在靜坐中練習覺知,希望覺知能漸漸養成習慣,漸漸能在日常生活中也時時有覺知。