ASPIRANT
求道者
(1) As the aspirant progresses, he not only balances the pairs of opposites, but the secret of his brother’s heart becomes revealed to him. He becomes an acknowledged force in the world, and is recognised as one who can be depended on to serve. Men turn to him for assistance and help along his recognised line, and he begins to sound forth his note so as to be heard not only in human but in deva ranks as well. This he does, at this stage, through the pen in literature, through the spoken word in lecturing and teaching, Page 20] through music, painting and art. He reaches the hearts of men in some way or another, and becomes a helper and server of his race. (3 – 865/6).
随着求道者不断地进步，他不仅平衡了对立的两极，他兄弟们内心的奥秘也对他得以揭示。他成为了世界上被认可的力量，他也被公认为是可以依靠进行服务的人。人们向他寻求帮助，并在他服务的道路上提供帮助，他开始发送出他自己的音符，不仅仅在人世间可以听见，天界中也可以。在这个阶段，通过他的文笔，通过演讲和教学，通过音乐、绘画和艺术，来奏响他的音符。他以某种方式触碰到人们的内心，他成为了他种族的帮助者和服务者。
(2) See therefore how the life of all aspirants, if progressing with the desired rapidity, is one of constant movement, constant changes and differentiations, and continuous building and breaking, planning and seeing those plans disrupted. It is a life of ceaseless suffering, of frequent clashing with the environing circumstances, of numerous friendships made and transferred, of mutation ceaseless and consequent agony. Ideals are transcended only to be found to be stations on the road to higher; visions are seen, only to be replaced by others; dreams are dreamt only to be realised and discarded; friends are made, to be loved and left behind, and to follow later and more slowly the footsteps of the striving aspirant. (4 – 264).
因此，去看看所有求道者的生活，如果以期望的速度前进，处于持续地运动、变化和分化的过程；如果计划被扰乱，则会不断地去建立、打破，并重新规划。他们的生活苦难不止，不断地与周围的环境产生冲突，友情建立随后被转化，无休止的转变伴随着随之而来的痛苦。理想一个个地被超越，最终发现，它们仅仅是通往更高道路上的驿站。他们看到更高的愿景，然后会更多愿景出现，取而代之；梦想实现之后，又继续下一个梦想；结交了朋友，感受到爱，然后又会抛之脑后，接下来他们随后又慢慢地追随奋斗者的脚步。
(3) No aspirant, no matter how sincere and devoted, is free from faults. Were he free, he would be an adept. All aspirants are still selfish, still prone to temper and to irritability, still subject to depression and even at times to hatred. Oft that temper and hatred may be aroused by what we call just causes. Injustice on the part of others, cruelty to human beings and to animals, and the hatreds and viciousness of their fellow men do arouse in them corresponding reactions, and cause them much suffering and delay. One thing must ever be remembered. If an aspirant evokes hatred in an associate, if he arouses him to temper, and if he meets with dislike and antagonism, it is because he himself is not entirely harmless; there are still in him the seeds of trouble, for it is a law in nature that we get what we give, and produce reactions in line with our activity, be it physical, emotional or mental. (4 – 483).
没有一个求道者不犯错误，不论他多么真诚和忠诚。若是他免于错误，他就是一位大师了。所有的求道者仍然有着不同程度的自私，仍然容易发脾气和易怒，仍然容易抑郁，有时甚至产生仇恨。这些脾气和仇恨，有时是出于所谓的正当的理由引起的。不公平的待遇，对人类和动物的残忍，对同胞的仇恨和恶行，的确会引起他们相应的情绪反应，让他们承受很多痛苦和延迟。必须记住的是，如果一位求道者在同伴中引起了仇恨，如果他激发起别人的情绪，如果他遇到了厌恶和对抗，那是因为他自己并不是完全无害的。在他身上仍然有麻烦的种子，因为这是自然规律：我们得到我们所给予的，并且根据我们自己的活动范围产生相应的回应，不论是物质层面、情感层面，还是心智层面，都是如此。
(4) All aspirants know, and down the ages have been taught, that a clean mind and a pure heart, love of truth, and a life of service and unselfishness, are prime requisites, and where they are lacking, naught avails and none of the great secrets can be imparted. (4 – 543).
所有的求道者都知道，自古以来就被教导，纯净的头脑、纯洁的心灵、对真理的热爱、无私和服务的生活是首要而且必要的先决条件。若是缺乏这些特质，伟大的奥秘就不能传授予他。
(5) The immediate goal for all aspiring disciples at this time, can be seen to be as follows:
所有有志向的弟子在此刻的首要目标，可见如下：
1. An achievement of clarity of thought as to their own personal and immediate problems, and primarily the problem as to their objective in service. This is to be done through meditation.
对个人和直接相关的问题，要有清晰的思考，尤其是对他们进行服务的目标而言。这要通过冥想来完成。
2. The development of sensitivity to the new impulses which are flooding the world at this time. This is to be brought about by loving all men more, and through love and understanding, contacting them with greater facility. Love reveals.
去培养对涌入世界的能量的敏感性。通过更多地爱所有的人，通过理解，通过更方便地接触到他们来实现。让爱充满人间。
3. The rendering of service with complete impersonality. This is done by eliminating personal ambition and love of power.
在服务过程中不掺杂个人的喜好。通过消除个人的野心和对权力的热爱来实现这一点。
4. The refusal to pay attention to public opinion or to failure. This is done by the application of strict attention to the voice of the soul, and by an endeavour to dwell ever in the secret place of the Most High. (4 – 635/6).
不去关注大众的观点，不把注意力放在失败上。这要通过严格地倾听灵魂的声音，以及努力地把意识放置在隐秘的最高点来实现。
(6) Not one earnest student goes totally unrecognised. In the press of the work and in the burden and toil of the day’s labours, it is an encouragement to know that there are those who watch, and that every loving deed, every aspiring thought, and every unselfish reaction, is noted and known. Bear in mind, however, that it comes to the recognition of the Helpers through the increased vibration of the aspirant, and not through a specific knowledge of the deed accomplished, or the thought sent out. Those who teach are occupied with principles of truth, with vibratory rates, and with the quality of the light to be seen. They are not aware of, nor have they the time to consider, specific deeds, words and conditions, and the sooner students grasp this, and put out of their minds any hope of contacting a phenomenal individual, whom they call a Master, with so much leisure, of such developed powers that he can occupy himself with their trivial affairs in time and space, the more rapidly will they progress.
没有一个认真努力的学生不被注意到。在工作的压力、负担和辛劳之中，这些是有人看到的，每一种有爱的行为，每一个崇高的想法，每一个无私反应，都被注意到和了解到。学生知道这些，是一种鼓励。请记住，对帮助者的认可，是通过求道者不断增加的频率而实现的，并非通过完成某种特定的事情或者散发的某种思想。那些教导者专注于真理、振动频率、以及可以见到的光的质量。他们不知晓，也没有时间去考虑具体的行为、具体的言语和事物。学生越早地掌握这一点，他们就会进步地越快，而不是把注意力放在希望与某个卓越的个体，也就是他们口中的大师，进行接触，认为他们有充足的闲暇时光和强大的力量，来处理学生所在时空的琐碎事务。
Where, however, there is steady growth, an application to occult principles, so that definite changes are produced in the bodies used, and an increasing radiatory light, it is known and recorded, and the aspirant is rewarded by increased opportunity to serve his fellowmen. (4 – 638).
然而，如果持续地进步，以及对秘法原理进行应用，那么身体中就会产生明确的变化，会发出越来越多的光芒，这光会被知晓并记录下来，求道者因而会得到更多的机会来服务他的伙伴。
(7) This fivefold experience in any individual life, takes place in the following order in the life of the average intelligent aspirant, who responds to, and takes advantage of the civilisation and education of the present time.
对一般的求道者来说，他生命中会依序发生以下五重的体验。这些求道者会利用当前的文明和教育（进行学习）。
1. Appropriation of the physical sheath. This takes place between the fourth and seventh year, when the soul, hitherto overshadowing, takes possession of the physical vehicle.
物质身体的使用。这发生在四岁和七岁之间，当物质身体之上的灵魂，占据了物质载体。
2. A crisis during adolescence, wherein the soul appropriates the astral vehicle. This crisis is not recognised by the general public, and is only dimly sensed, from its evidenced temporary abnormalities, by the average psychologist. They do not recognise the cause, but only the effects.
青春期的危机，那时灵魂占据星光体。这个危机并没有被大众所认知，一般的心理学家只能从其短暂的明显异常中隐隐约约地感觉到问题。但是他们并不知道其原因，只观察到结果。
3. A similar crisis between the twenty-first and twenty-fifth years, wherein the mind vehicle is appropriated. The man should then begin to respond to egoic influences, and in case of the advanced man, he frequently does.
二十一岁和二十五岁之间也会发生类似的危机，心智体被灵魂使用。然后，人就会开始对灵魂的影响做出回应，对于更进化的人来说，他经常如此。
4. A crisis between the thirty-fifth and forty-second years, wherein conscious [Page 22] contact with the soul is established; the threefold personality then begins to respond, as a unit, to soul impulse.
三十五岁至四十二岁之间的危机，这期间与灵魂建立有意识的接触，人格的三个面向作为一个整体开始对灵魂的脉动做出回应。
5. For the remaining years of life, there should be an increasingly strong relationship between the soul and its vehicles, leading to another crisis between the fifty-sixth or the sixty-third years. According to that crisis will depend the future usefulness of the person, and whether the ego continues to use the vehicles on into old age, or whether there is a gradual withdrawal of the indwelling entity.
在生命中剩余的岁月中，灵魂与其载具的关系会越来越牢固，最终会带来五十六岁或者六十三岁之间的另一场危机。那场危机会决定这个人将来的使用性，随着载体慢慢老去，灵魂是否会继续使用这些载体，还是灵魂会从居住的载体中缓慢地退出。
There are many corresponding cycles of crisis in the life history of any soul down through the ages, but these major five crises can be traced with clarity from the standpoint of higher vision. (15 – 53).
在灵魂所经历的岁月之中，有很多相应的危机周期，不过以上这五个主要的危机可以从更高的视野和角度清晰地追溯到。
(8) Psychic sensitivity, mystical duality, and dominating power – these are the three major problems of the aspirant, and should be studied and understood. They affect the three major centres – the head, the heart, and the centre between the eyebrows – in the disciple, for psychic sensitivity is related to the heart, mystical duality to the ajna centre, and the problem of power to the highest head centre.
心理敏感性、神秘的二重性和主导力量，这是求道者的三个主要问题，应该去研究和理解。这三个面向对应着三个力之中心 — 头部、心脏和眉心处 — 对弟子而言，心理敏感性与心脏相关，神秘二重性与第三眼相关，力量则与头部最高的力之中心有关。
In the aspirant or advanced human being, they affect the throat, the solar plexus, and the sacral centre, but as they are definitely due to an expansion of consciousness, they have little registered or noticeable effect upon the unevolved man, or upon the average man who is preoccupied with physical plane life, and emotional reactions. He is not passing through the stimulating but disrupting processes of re-orientation, of recognising duality, and of fusion of the personality. As we have earlier seen, the processes of integration bring their own problems. (15 – 614).
在求道者或者更进化的人之中，它们影响喉轮、太阳神经丛和骶骨中心，这当然是由意识的拓展造成的，对于那些专注于物质层面生活和情绪反应的一般人或未进化的人类来说，以上三个面向对这些脉轮几乎没有影响。他没有经历重新的定位，识别二重性，以及人格的整合。就像我们之前看到的，整合的过程会带来他们自身的问题。
(9) Your major need is for an intensification of your inner spiritual aspiration. You need to work more definitely from what might be called a point of tension. Study what is said about tension and intensity. It is intensity of purpose which will change you from the plodding, fairly satisfactory aspirant, into the disciple whose heart and mind are aflame. Perhaps, however, you prefer to go forward steadily, with no group effort, making your work for me and for the group, an ordered part of the daily life, which you can adjust pretty much as you like, and in which the life of the spirit receives its reasonable share, in which the service aspect is not neglected, and your life presentation is neatly balanced and carried forward, without much real strain. When this is the case, it may be your personality choice, or your soul decision for a specific life, but it means that you are not the disciple, with everything subordinated to the life of discipleship.
你们的主要需求，就是加强你们内在灵性的渴望。你需要从感受到张力的地方开始更明确的工作。去研究哪里让你产生紧张之感和迫切之感。强烈的使命感会让你从一个单调乏味、自满的求道者，转变成一位心灵和头脑都被点燃的弟子。不过，或许你更喜欢稳扎稳打，不喜在集体中工作，而是让你日常生活中有序的一部分，为我和集体承担了部分工作。你可以随意调整你的生活，让灵性在生活中得到充分地体现，同时服务的面向又不会被忽视。你的生活安排得井井有条并向前推进，没有太多实际的压力。如果你属于这种情况，这可能是你个人的选择，也可能是你的灵魂对这段生活的安排，不过，即便你的生活看上去像是在服从对弟子的培训，这并不意味着你就是弟子之一
I would here like to point out two things. First: if you can so change [Page 23] your tension, that you are driven by the life of the spirit, it will entail a galvanic upheaval in your inner life. For this, are you prepared? Secondly: it will not produce any outer change in your environing relationships. Your outer obligations and interests must continue to be met, but I am talking in terms of inner orientations, dynamic inner decisions, and an interior organising for service and sacrifice. Perhaps you prefer the slow and easier way? If that is so, it is entirely your own affair, and you are still on your way. You are still a constructive and useful person. I am simply here facing you with one of the crises which come in the life of all disciples, wherein choices have to be made, that are determining for a cycle, but for a cycle only. It is pre-eminently a question of speed. This means eliminating the nonessentials and concentrating on the essentials – the inner essentials as they concern the soul and its relation to the personality, and the outer ones, as they concern you and your environment. (18 – 496), (5 – 538).
在这里我想指出两点。其一，如果你可以改变这种张力，让你的生活被灵性所驱使，那么你的内心世界就会发生剧变。你为此做好准备了吗？其二，它不会带来你与周围环境关系的改变，你外在的义务和利益要持续地得到履行和满足。不过我这里说的是内在取向、处于动态之中的内在决定，以及为了服务和牺牲所做出的内在调整。或许你更喜欢缓慢而简单的方式？如果是这样的话，这完全取决于你，你还在探索。你仍然是一个建设性和有用的人。我在这里说的，仅仅是所有的弟子都会在生活中面临的危机之一，必须要做出选择，这个选择决定了你的下一个周期，就一个周期。这主要是一个速度的问题。它意味着消除不必要的东西，把注意力放在本质上 — 也就是内在的本质，因为它与灵魂、以及灵魂和人格的关系有关，还有外在的本质，外在的本质与你和你所在环境相关。
(10) Your major task, as aspirants, is to cultivate the higher sensitivity; to render yourselves so pure and selfless, that your mind remains undisturbed by the happenings in the three worlds; to seek that attentive spiritual sense which will enable you to be impressed, and then to interpret correctly the impressions received. (18 – 549).
作为求道者，你的主要任务是培养自己更高的敏感度，让自己变得纯净和无私，让你的思想不受较低维度的三个世界发生的事情所干扰；去寻求那种能让你印象深刻的专注灵性感觉，然后，正确地转译你接收到的内容。
(11) The goal of the majority of aspirants is not to limit their consciousness by a concentration on minutiae, such as the permanent atoms and the details connected with the individual form nature. The objective of each aspirant is to expand his consciousness to include that which lies beyond himself, to attain to the more elevated states of consciousness in the life of the group and of humanity, and to integrate himself consciously into the Hierarchy, eventually into Shamballa, and occultly to “know” God in His many phases of all-inclusive extension and perfection. (5 – 766).
对于大多数求道者来说，他们的目标不是让细枝末节来限制他们的意识，比如把注意力放在永恒原子或者与个体形式相关的细节上。每个求道者的目标，是拓展他们的意识，这包括超越他自己，在群体和人类的生活中，达到更高的意识状态，并且有意识地把自己融入灵性阶层，最终融入香巴拉（Shamballa），并且在神的包罗万象的拓展和完善过程中去认识“神”。
