ALIGNMENT
校准
(1) There are at all times those who are characteristically expressing one or another of all these various stages and states of consciousness. There are but a few on earth today, who are capable of expressing as low a state of relative development, as the Lemurian consciousness. There are a few at the extreme end of the Way, who are expressing divine perfection, and in between these two extremes are all possible grades of development and unfoldment.
总是有一些人在性格中表达出意识的不同阶段和状态。现在，地球上只有很少数人有着像列姆尼亚时期那般较低的意识状态。在神圣之路的尽头，有少数的人可以表达出神圣的完美状态，在这两个极端之间，存在着不同的意识层次和发展阶段。
Man is therefore, (from the angle of force expression), a mass of conflicting energies, and an active centre of moving forces, with a shift of emphasis constantly going on, and with the aggregation of the numerous streams of energy, presenting a confusing kaleidoscope of active interrelations, inter-penetration, internecine warfare, and interdependence, until such time as the personality forces (symbolic of divine multiplicity), are subdued, or “brought into line” by the dominant soul. That is what we [Page 14]really mean by the use of the word “alignment”‘. This alignment results from:
因此，（从力的表达视角来看）人类是一团存在着冲突的能量，是运动着的力之中心，重心在不断地转移，随着众多能量流的汇聚，呈现出一种令人困惑的眼花缭乱的关系：互相渗透、自相残杀和互相依存，直到人格的力量（神圣多样性的表达）服从于主宰的灵魂，或者说，被灵魂“所征服”。这就是我们使用“校准”一词的真正含义。这种校准源自：
1. The control of the personality by the soul.
灵魂对人格的掌控
2. The downpouring of soul energy, via the mental and emotional bodies, into the brain, thus producing the subjugation of the lower nature, the awakening of the brain consciousness to soul awareness, and a new alignment of the bodies. (15 – 340).
灵魂的能量通过心智体和情绪体，倾泻至大脑中，从而征服低等的本性，从而唤醒大脑意识对灵魂意识的觉醒，以及身体的重新校准。
3. The right arrangement, according to ray type, of the energies which are motivating and dynamically arousing the centres into activity. This leads eventually to a direct alignment of the centres upon the spine, so that soul energy can pass up and down through the centres, from the directing centre in the head. Whilst this process of soul control is being perfected, (and the time consumed is, from the angle of the limiting personality consciousness, of vast duration), the ray types of the vehicles steadily emerge, the ray of the personality begins to control the life, and finally the soul ray begins to dominate the personality ray, and subdue its activity.
根据所对应的光之类型，能量层面正确的校准会激发、唤醒人体中的能量中心。这最终会带来沿着脊柱的能量中心的直接校准，因此，来自灵魂的能量就可以从头部的指挥中心沿着脊柱上的能量中心上下流动。灵魂对这个过程的控制还在完善的程中（从有限的人格视角来看，这个阶段消耗的时间很长）。载具所体现的对应的光之特性会稳固地出现，人格之光开始掌控生活，最终灵魂之光开始主导人格，并掌握其活动。
Eventually, the monadic ray takes control, absorbing into itself the rays of the personality and of the soul (at the third and fifth initiations), and thus duality is finally and definitely overcome, and “only the One Who Is remains.” (15 – 341).
最终，来自单一体的光会掌控一切，吸收人格之光和灵魂之光（在第三启蒙和第五启蒙阶段），因此，二元性最终而且一定会被征服，“剩下的只有唯一的临在”。
(2) For aspirants and disciples, the immediate task ahead is:
对于寻求者和弟子来说，眼前的任务是：
1. To bring about the at-one-ment of soul and body, through the medium of alignment.
通过校准，让灵魂和人格合一。
2. To build the antahkarana, using the six modes or means outlined by me previously, and thus evoke response to the Triad. The thought of Alignment – Invocation – Evocation are the three major ideas for you to hold in mind as we proceed with this study. (18 – 498).
建立安塔卡拉纳，使用我之前列举出的六种模式或者方法，因此可以唤醒灵魂三位一体的回应。当我们继续进行探究时，脑中要牢记：校准 – 祈请 – 唤醒，是三个主要方法。
(3) Aspirants and probationary disciples are occupied with a definite process of focussing their consciousness in the soul. This process falls into two parts:
寻求者和见习弟子的注意力会集中在灵魂的意识上。这个过程分成两个部分：
1.An intensification of the personality life, so that it is developed to its highest individualistic powers.
个人生活的强化，从而让个人的力量发展至顶点。
2. A process of moving forward into the light, and of conscious soul contact.
一个成长至光的过程，有意识地灵魂接触的过程。
This involves the earlier stage of the alignment process, which is a mode of focussed, concentrated effort, according to the ray and life purpose of the soul. This may take the form of a profound application to some scientific endeavour, or a deep concentration on the spiritual work of the world, or it may be a complete dedication to humanitarian effort; it matters not. I would [Page 15] call your attention to that statement. In every case the motivating power must be betterment; it must be carried forward by extreme effort; but – given right motive and the effort to develop simultaneously a good character and a stable purpose – the aspirant or probationary disciple will eventually find that he has succeeded in establishing a definite soul relation; he will have discovered that the path of contact between soul and brain, via the mind, has been opened, and that he has mastered the first stage in the needed alignment process. (18 – 500/1).
这涉及到校准过程的早期阶段，根据灵魂之光的类型和生命目的，是一个专注、集中努力的过程。这可能是对某种科学事业深入应用，也可能是对世界上灵性事业的高度关注，或者是对人道主义事业的全部奉献，形式不重要。我在这里提醒你留意这句话。在每种情况中，动机必须是让世界变得更好；必须通过极大的努力来推进；但是 — 如果有合适的动机，并致力于培养良好的品格和稳定的目标 — 寻求者或者见习中的弟子最终就会发现，他已经成功地与灵魂建立了连接；他会发现，通过心智，灵魂和大脑之间连接的路径已经打开，并且他已经掌握了所需要进行的校准过程的第一阶段。
(4) You have been apt to think of alignment in terms of the process whereby the personality is brought into relation with the soul. This is entirely accurate, yet alignment is a term which in reality covers four processes:
你们倾向于根据人格与灵魂之间的关系来思考校准的过程，这是完全正确的。不过，校准这个术语实际上涵盖了四个过程：
1. The alignment of soul and personality, resulting in a conscious relation to the Kingdom of God.
人格与灵魂之间的校准，这会让意识进入到神之国度。
2. The alignment of soul and personality with the Ashram, resulting in a conscious relation with the Master of the Ashram.
人格、灵魂和大师修道院之间的校准，会让意识与修道院中的大师连结起来。
3. The alignment of the initiate of higher degree with the Spiritual Triad and the consequent result of a recognition of monadic energy.
高阶启蒙者与灵性三位一体之间的校准，会带来单一体的能量体验。
4. The alignment of all the centres in the etheric body of the disciple. This results in the ability of these centres to register and transfer energies which enter into the lower mechanism as a consequence of the three-higher alignments— listed above. (6–152/3).
弟子以太体能量中心的校准，从而让这些中心可以记录和传递能量，让能量进入较低的载具中，这是以上列举出的三种校准的结果。
