DISCIPLES
弟子
(1) A disciple is one who above all else, is pledged to do three things:
（1）弟子承诺要做三件事情，并把它们作为重中之重：
a. To serve humanity.
a. 服务人类。
b. To co-operate with the plan of the Great Ones as he sees it and as best he may.
b. 以他的理解并尽全力与伟大存有的计划合作。
c. To develop the powers of the Ego, to expand his consciousness until he can function on the three planes in the three worlds, and in the causal body, and to follow the guidance of the higher self and not the dictates of his three-fold lower manifestation.
c. 去发展真正自我的力量，拓展他的意识，直至他可以在三个世界中的三个层面发挥作用，同时在因果体中发挥作用，遵循他更高自我的指导，而不是他三重较低等自我表达的命令。
A disciple is one who realises simultaneously the relative significance of each unit of consciousness, and also its vast importance. His sense of proportion is adjusted, and he sees things as they are; he sees people as they are; he sees himself as he inherently is, and seeks then to become that which he is.
弟子同时意识到每个意识个体的相对重要性、以及其集体重要性。他的分寸感得到调整，他看到事物本来的面貌；他看到人们本来的样子；他看到他本来的样子，并寻求成为真正的他。
A disciple realises the life or force side of nature, and to him the form makes no appeal. He works with force and through force; he recognises himself as a force centre within a greater force centre, and his is the responsibility of directing the energy which may pour through him into channels through which the group can be benefited.
弟子意识到自然生命或者力量的面向，对他而言，形态没有吸引力。他使用力量、并通过力量进行工作；他意识到他自己是一个更伟大力量中心的力量中心点，他有责任把通过他倾洒而出的能量传导至可以使团体受益的渠道中。
The disciple knows himself to be – to a greater or less degree – an outpost of the Master’s consciousness, viewing the Master in a twofold sense:
弟子知道自己 —— 或多或少的程度上 —— 是上师意识的前哨站，以双重意义看待上师：
a. As his own egoic consciousness.
a. 他自己真正自我的意识。
b. As the centre of his group; the force animating the units of the group and binding them into a homogeneous whole.
b. 上师是他团体的中心，让团体中的个体充满生命力，并把这些个体整合成一个同质化的整体。
A disciple is one who is transferring his consciousness out of the personal into the impersonal, and during the transition stage much of difficulty and of suffering is necessarily endured. These difficulties arise from various causes:
弟子把自己的意识从人格层面转移至非人格层面，在这个过渡阶段必须忍受很多困难和痛苦。这些困难源自各种原因：
a. The disciple’s lower self, which rebels at being transmuted.
a. 弟子的低等自我，在转化过程中会反抗。
b. A man’s immediate group, friends, or family, who rebel at his growing impersonality. They do not like to be acknowledged as one with him on the life side, and yet separate from him where desires and interests lie. Yet the law holds good, and only in the essential life of the soul can true unity be cognised. In the discovery as to what is form lies much of sorrow for the disciple, but the road leads to perfect union eventually.
b. 一个人接触的直接团体、朋友或者家人，他们反对他非人格化的成长。他们不想要去认同他们在生命面向与他是合一的存在，并在欲望和利益所在之处与他分离开。然而，法则是有效的，只有在灵魂的本质生命中才能认识到真正的统一。在探索什么是形态的过程中，对弟子而言充满了悲伤，但是这条道路最终会通往完美的整合。
The disciple is one who realises his responsibility to all units who come under his influence, – a responsibility of co-operating with the plan of evolution as it exists for them, and thus to expand their consciousness and teach them the difference between the real and the unreal, between life and form. This he does most easily by a demonstration in his own life as to his goal, his object, and his centre of consciousness. (1 – 71/2).
弟子可以意识到他对所有受他影响的个体的责任 —— 一种与为他们存在的进化计划合作的责任，从而拓展他们的意识，并教导他们真实和虚幻、生命和形态之间的区别。通过在自己的生活中把这一点表达为他的目标、目的以及他意识的中心，他可以最容易地做到。
(2) The disciple, therefore, has several things at which to aim:
（2）因此，弟子有几件事情作为目标：
A sensitive response to the Master’s vibration.
对上师振动的敏感回应。
A practical purity of life.
净化生命的践行。
A freedom from care. Here bear in mind that care is based on the personal, and is the result of lack of dispassion and a too ready response to the vibrations of the lower worlds.
免于关心。这里要记住，关心是基于人格的，是缺乏冷静、以及对较低等世界的振动回应太快的结果。
Accomplishment of duty. This point involves the dispassionate discharge of all obligations and due attention to karmic debts. Special emphasis should be laid, for all disciples, on the value of dispassion. . . .This means the attainment of that state of consciousness where balance is seen, and neither pleasure nor pain dominates, for they are superseded by joy and bliss. We may well ponder on this, for much striving after dispassion is necessary.
完成任务。这一点涉及沉着地履行所有义务，并对业力债务加以适当的注意力。对于所有的弟子来说，应该特别强调冷静沉着的价值…这意味着达到那种看到平衡的意识状态，快乐和痛苦都不应该占据主导地位，因为他们会被喜悦和祝福替代。我们或需要好好地思考这一点，为沉着冷静付出大量努力是必要的。
(3) Each step up is ever through the sacrifice of all that the heart holds dear on one plane or another, and always must his sacrifice be voluntary. (1 – 82).
（3）前进的每一步都是通过牺牲内心在某个层面上所珍视的一切来完成的，而且通常他的牺牲都是自愿的。
(4) By availing themselves of the present day of opportunity, and by conformity to the rules for treading the Path, will come to many in the [Page 87] West the chance to take these further steps. That opportunity will be found by the man who is ready in the place where he is, and among the familiar circumstances of his daily life. It will be found in attention to duty, in the surmounting of tests and trials, and in that inner adherence to the voice of God within, which is the mark of every applicant for initiation. Initiation involves the very thing that is done from day to day by any who are consciously endeavouring to train themselves: the next point to be reached, and the next bit of work to be accomplished is pointed out by the Master (either the God within or a man’s Master if he is consciously aware of Him) and the reason is given. Then the Teacher stands aside and watches the aspirant achieve. As He watches, He recognises points of crisis, where the application of a test will do one of two things, focalise and disperse any remaining unconquered evil – if that term might here be used – and demonstrate to the disciple both his weakness and his strength. In the great initiations, the same procedure can be seen, and the ability of the disciple to pass these greater tests and stages is dependent upon his ability to meet and surmount the daily lesser ones. “He that is faithful in that which is least is faithful also in much”, is an occult statement of fact, and should characterise the whole daily activity of the true aspirant; the “much” is surmounted and passed, because it is regarded simply as an intensification of the normal, and no initiate has ever passed the great test of initiation who has not accustomed himself to pass lesser tests every day of his life; tests then come to be regarded as normal, and are considered, when encountered, as part of the usual fabric of his life. When this attitude of mind is attained and held, there exists no surprise or possible defeat. (1 – 183/4).
（4）通过让他们利用当今的机会，并遵循踏上这条道路的法则，许多西方人将会有机会更进一步。准备好的人会在他所在的地方、在他日常生活熟悉的环境中找到那个机会。它会在对责任的关注中、在考验和试验的战胜中、在对内在神之声音的内在坚持中被发现，这是每个申请接受启蒙的人的标志。启蒙涉及到有意识地努力并每天在自己做所的事情中训练自己的所有人：下一个要到达的点，下一个要完成的工作由上师指出（由内在的神之自我，或者一个人的上师，如果他有意识地觉知到上师的话）并给出原因。然后老师会站在一旁，观察寻求者的成就。当他观察的时候，他识别出危机点，在危机点进行的考验会完成以下两件事，集中和驱散任何剩余的未经战胜的邪恶 —— 如果在这里可以使用这个词的话 —— 并向弟子展示出他的弱点和力量。在伟大的启蒙中也可以看到同样的步骤，弟子通过这些更大考验和阶段的能力取决于他迎接和克服日常较小的考验和阶段的能力。“人在最小的事上忠心，在大事上也忠心”，这是对事实的秘法陈述，应该成为真正求道者所有日常活动的特征；“大事”被战胜和通过，因为它仅仅被看作是正常的强化，那些通过了伟大启蒙考验的人，没有一个不是让自己习惯于每天生活中较小考验的人；然后考验会被看作正常的，当遇到时，会被看作是他生活中通常架构的一部分。当达到并保持这种心态时，就不会有意外或者失败的可能。
(5) For a disciple, direct alignment with the Ego via the centres and the physical brain, is the goal of his life of meditation and discipline. (3 – 1149).
（5）对于一名弟子来说，通过能量中心和物质大脑与真正自我的直接校准，是他生命中冥想和训练的目标所在。
(6) A disciple is one who seeks to learn a new rhythm, to enter a new field of experience, and to follow the steps of that advanced humanity who have trodden ahead of him the path, leading from darkness to light, from the unreal to the real. He has tasted the joys of life in the world of illusion and has learnt their powerlessness to satisfy and hold him. Now he is in a state of transition between the new and the old states of being. He is vibrating between the condition of soul awareness and form awareness. He is “seeing double”. (4 – 58/9).
（6）弟子寻求学习一种新的韵律，进入一个新经验领域，并追随那些走在他们前面的进化人类的足迹，这是一条从黑暗走向光明的道路，从虚幻到真实的道路。他在虚幻的世界中品尝到了生活的乐趣，也明白了它们的无力满足，更无法留住他。现在他处于新旧存在之间的过渡状态。他在灵魂觉知和形态觉知之间振动着。他“看到了双重景象”。
(7) A similar state of affairs exists in the early stages of the path of discipleship, and the final stages of the probationary path. The disciple becomes aware of capacities and powers which are not as yet intelligently [Page 88] under his control. He experiences flashes of insight, and of knowledge which seem unaccountable and of no immediate value. He contacts vibrations and the phenomena of other realms, but remains unaware of the process whereby he has done so, and is incompetent either to renew or recall the experience. (4 – 165).
（7）类似的状况存在于弟子的早期阶段和预备之路的末期阶段。弟子开始意识到尚未完全处于他智能地掌控之中的能力和力量。他体验到顿悟和知识的闪现，似乎无法解释，也没有直接的价值。他接触到其他领域的振动和现象，但是仍然没有意识到他这么做的过程，而且无法对这种体验进行更新或者回忆。
(8) When a man literally walks in the light of his soul, and the clear light of the sun pours through him – revealing the Path – it reveals at the same time the Plan. Simultaneously, however, he becomes aware of the fact that the Plan is very far as yet from consummation. The dark becomes more truly apparent; the chaos and misery and failure of the world groups stand revealed; the filth and dust of the warring forces are noted, and the whole sorrow of the world bears down upon the astounded, yet illuminated aspirant. Can he stand this pressure? Can he become indeed acquainted with grief and yet rejoice forever in the divine consciousness? Has he the ability to face what the light reveals and still go his way with serenity, sure of the ultimate triumph of good? Will he be overwhelmed by the surface evil and forget the heart of love which beats behind all outer seeming? This situation should ever be remembered by the disciple, or he will be shattered by that which he has discovered.
（8）当一个人真正地在他灵魂之光中行走时，太阳的清澈光芒通过他倾洒 —— 揭示出求道之路 —— 同时也揭示出神圣计划。然而，与此同时，他意识到这个计划距离完成还很遥远。黑暗变得更加显而易见；世界团体立场的混乱、苦难和失败暴露无遗；交战势力的污秽和尘埃被记录下来，世界的全部悲伤都压在了震惊但又被照亮的求道者身上。他能承受住这种压力吗？他能真正地熟悉悲伤，又在神圣意识中永远喜悦吗？他是否有能力面对光所揭示的一切，同时仍然平静地走自己的路，确信良善终将获胜？他会被表面的邪恶淹没从而忘记了所有外在表相背后跳动着的爱之心？弟子应该永远记住这种情况，否则他会被他所发现的震惊到。
But with the advent of the light, he becomes aware of a new (for him) form of energy. He learns to work in a new field of opportunity. The realm of the mind opens up before him, and he discovers that he can differentiate between the emotional nature and the mental. He discovers also that the mind can be made to assume the position of the controller, and that the sentient forces respond with obedience to mental energies. “The light of reason” brings this about – light that is always present in man, but which only becomes significant and potent when seen and known, either phenomenally or intuitionally. (4 – 355).
但是随着光的出现，他开始意识到一种新的（对他来说）能量形式。他学会了在一个新的机会领域工作。心智的领域在他面前打开，他发现他可以区分情感和心智本性。他也发现心智可以承担起主宰者的位置，那些情感能量会做出服从心智能量的回应。“理性之光”带来了这一点 —— 人类中始终存在光，但是只有在现象或直觉中被看到和了解时，它才会变得重要和有力量。
(9) This is an intensely practical work, on which we are engaged; it is likewise of such proportions that it will occupy all of a man’s attention and time, even his entire thought life. . . . Discipleship is a synthesis of hard work, intellectual unfoldment, steady aspiration and spiritual orientation, plus the unusual qualities of positive harmlessness, and the opened eye which sees at will into the world of reality. (4 – 583).
（9）这是一项非常实际的工作，我们正从事于这项工作；同样地，它会占据一个人所有的时间和注意力，甚至他整个思想生活…弟子的训练是辛勤工作、智力发展、坚定的抱负和灵性导向的综合，以及积极无害的非凡品质，还有根据自己的意愿看到实相世界的睁开的眼睛。
(10) Enquire the Way. We are told by one of the Masters that a whole generation of enquirers may only produce one adept. Why should this be so? For two reasons:
（10）探寻求道之路。其中一位上师告诉我们，在整整一代的探求者中可能只会产生一位大师。为什么会这样，有两个原因：
First, the true enquirer is one who avails himself of the wisdom of his generation, who is the best product of his own period, and yet who remains [Page 89] unsatisfied, and with the inner longing for wisdom unappeased. To him there appears to be something of more importance than knowledge, and something of greater moment than the accumulated experience of his own period of time. He recognises a step further on, and seeks to take it, in order to gain something to add to the quota already gained by his compeers. Nothing satisfies him until he finds the Way, and nothing appeases the desire at the centre of his being except that which is found in the house of his Father. He is what he is because he has tried all lesser ways and has found them wanting, and has submitted to many guides, only to find them “blind leaders of the blind”. Nothing is left to him but to become his own guide and find his own way home alone. In the loneliness which is the lot of every true disciple, are born that self-knowledge and self-reliance which will fit him in his turn to be a Master. This loneliness is not due to any separative spirit, but to the conditions of the Way itself. Aspirants must carefully bear this distinction in mind.
其一，真正的探求者是利用他那一代人智慧的人，他是那个时代最好的产出，但是他仍不满足，内心对智慧的渴望没有得到满足。对他来说，似乎有比知识更重要的东西，比他自己在一段时间内积累的经验更重要。他意识到更向前的一步，并试图向前迈进，从而在他同伴已经获得的配额上增加一些东西。在他找到道路之前，没有什么可以满足他，除了在他圣父的殿堂中所发现的之外，没有什么能满足他内心深处的渴望。他之所以成为现在的他是因为他已经尝试了其他所有次要的路径，发现它们不尽如人意，他也让自己服从于很多指引者，却发现他们是“盲目的人的盲目领导者”。他别无选择，只能成为自己的向导，独自寻找回家的路。在每个真正弟子的孤独中，诞生了自治和自立，这将使他适合成为一名上师。这种孤独不是由于任何分裂的精神，而是由于求道之路自身的状况。求道者必须牢记这一不同。
Secondly, the true enquirer is one whose courage is of that rare kind, which enables its possessor to stand upright and to sound his own clear note in the very midst of the turmoil of the world. He is one who has the eye trained to see beyond the fogs and miasmas of the earth, to that centre of peace which presides over all earth’s happenings, and that trained attentive ear which (having caught a whisper of the Voice of the Silence) is kept tuned to that high vibration, and is thus deaf to all lesser alluring voices. This again brings loneliness, and produces that aloofness which all less evolved souls feel when in the presence of those who are forging ahead.
其次，真正的探求者具有罕见的勇气，拥有这种勇气的人能够在世界的混乱中站立并发出自己清晰的声音。他的眼睛受过训练，可以穿越地球的迷雾和瘴气，看到主宰地球上所有发生一切的宁静中心，训练有素的认真倾听的耳朵（听到了寂静之声的低语）被校准在高振动状态。这再一次带来了孤独，并产生那种冷漠感，所有不那么进化的灵魂在那些勇往直前的灵魂面前都会感受到这种冷漠感。
A paradoxical situation is brought about from the fact that the disciple is told to enquire the Way, and yet there is none to tell him. Those who know the Way may not speak, knowing that the Path is constructed by the aspirant as the spider spins its web out of the centre of his own being . . .
矛盾的状况是来自这样的事实，弟子被告知要去探寻求道之路，然而没有人告诉他什么。那些知道的人可能不会说，因为知道这条道路是由求道者构建的，就像蜘蛛从他自己存在的中心去结网一样。
Obey the inward impulses of the soul. … It is no easy or flattering task to find oneself out, and to discover that perhaps even the service we have rendered, and our longing to study and work, has had a basically selfish origin, and resting on a desire for liberation, or a distaste for the humdrum duties of everyday. He who seeks to obey the impulses of the soul, has to cultivate an accuracy of summation and a truthfulness with himself, which is rare indeed these days. Let him say to himself “I must to my own Self be true”, and in the private moments of his life, and in the secrecy of his own meditation, let him not gloss over one fault, nor excuse himself along a single line. Let him learn to diagnose his own words, deeds, and motives, and to call things by their true names. Only thus will he train himself in [Page 90] spiritual discrimination and learn to recognise truth in all things. Only thus will the reality be arrived at and the true Self known.
顺从灵魂内在的脉动…去发现自己、去发现我们所提供的服务、以及我们对学习和工作的渴望，基本上都有着自私的根源、基于对解放的渴望、或者是厌恶单调乏味的日常事务，这并非一件容易的事情，也不是一项让人受宠若惊的任务。那些服从灵魂脉动的人，必须培养总结的准确性，以及对自己的真诚，这在当今的确很少见。让他对自己说“我必须忠于自己”，在他生活的私密时刻，在他自己冥想的私密时间中，不要让他掩饰一个错误，也不要为自己找借口。让他学会诊断自己的言行和动机，学会用真正的名字来称呼事物。只有这样，他才能在灵性辨别方面训练自己，并学会识别出万物中的真实。只有这样才能到达实相，才能知道真正的自我。
Pay no consideration to the prudential considerations of worldly science and sagacity. If the aspirant has need to cultivate a capacity to be truthful in all things, he has likewise need to cultivate courage. It will be needful for him to run counter consistently to the world’s opinion, and to the very best expression of that opinion, and this with frequency. He has to learn to do the right thing as he sees and knows it, irrespective of the opinion of earth’s greatest and most quoted. He must depend upon himself and upon the conclusions he himself has come to in his moments of spiritual communion and illumination. It is here that so many aspirants fail. They do not do the very best they know; they fail to act in detail as their inner voice tells them; they leave undone certain things which they are prompted to do in their moments of meditation, and fail to speak the word which their spiritual mentor, the Self, urges them to speak. It is in the aggregate of these unaccomplished details that the big failures are seen.
不把注意力放在世俗的科学和睿智上。如果求道者需要培养一种在所有事情中都保持真诚的能力，他同样需要培养勇气。他需要始终如一地与世人的意见背道而驰，并与该观点的最佳表达方式背道而驰，而且要常常这么做。他必须学会做他所理解和知晓的正确的事情，不论地球上最伟大的和被引用最多的人的意见如何。他必须依靠自己，依靠他自己在他灵性交流和启发的时刻得到的结论。正是在这里，许多寻求者失败了。他们没有尽其所能，他们没有按照内心声音告诉他们的那样去全面行动，他们在冥想的时候没有去做他们被提示要去做的事情，没有说出他们的灵性导师、真正的自我敦促他们说的话。正是在这些未完成的细节集合中，看到了重大的失败。
There are no trifles in the life of the disciple, and an unspoken word or unfulfilled action may prove the factor which is holding a man from initiation.
弟子的生命中没有琐事，一句未说出口的话或者未完成的行动可能证明了阻碍一个人启蒙的因素。
Live a life which is an example to others. Is it necessary for me to enlarge upon this? It seems as if it should not be, and yet here again is where men fail. What after all is group service? Simply the life of example. He is the best exponent of the Ageless Wisdom who lives each day, in the place where he is the life of the disciple; he does not live it in the place where he thinks he should be. Perhaps after all the quality which produces the greatest number of failures among aspirants to adeptship, is cowardice. Men fail to make good where they are, because they find some reason which makes them think they should be elsewhere. Men run away, almost unrealising it, from difficulty, from inharmonious conditions, from places which involve problems, and from circumstances which call for action of a high sort, and which are staged to draw out the best that is in a man, provided he stays in them. They flee from themselves and from other people, instead of simply living the life.
The adept speaks no word which can hurt, harm or wound. Therefore, he has had to learn the meaning of speech in the midst of life’s turmoil. He wastes no time in self pity or self justification, for he knows the law has placed him where he is, and where he best can serve, and has learnt that difficulties are ever of a man’s own making, and the result of his own mental attitude. If the incentive to justify himself occurs, he recognises it [Page 91] as a temptation to be avoided. He realises that each word spoken, each deed undertaken, and every look and thought, has its effect for good or for evil upon the group.
过一种生活，树立起他人的榜样。我有必要对此进行详细说明吗？似乎不该如此，然而这里又是人们失败的地方。到底什么是团体服务？简单来说就是榜样的生活。他活出了永恒的智慧，是永恒智慧的最佳代表，他每天都在弟子生命所在之地；他没有生活在他认为自己应该在的地方。毕竟，从求导者到成为大师的阶段中，导致失败次数最多的特质就是懦弱。人们无法在他们所在的地方取得成功，因为他们找到了一些理由，让他们认为他们应该在别处。人们几乎没有意识到，他们逃避困难，逃避不和谐的环境，逃避有问题的地方，逃避需要采取高级行动的状况，而这些状况是为了激发一个人最好的一面，如果他停留在其中的话。他们逃离自己和其他人，而不是简简单单地过生活。大师不会说中伤、伤害或恶意的词语。因此，他不得不在生命的动荡中学习言语的意义。他不会在自怜或者自我辩解上浪费时间，因为他知道法则把他安置在他所处的位置，以及他可以最好地进行服务的地方，并知道，困难永远都是他自己造成的，是他自己心智态度的结果。如果出现让他去为自己辩解的动机，他要把它看作要避免的诱惑。他意识到自己所说的每一句话，所做的每一个行为，每一个眼神或者想法，都会对团队产生或好或坏的影响。
Is it not apparent, therefore, why so few achieve and so many fail? (4 – 583/7)
因此，这不是显而易见吗，为什么有很少人取得成功，那么多人会失败？
(11) Some Words of Cheer. . . . It is only as the disciple is willing to relinquish all in the service of the Great One, and to hold naught back, that liberation is achieved, and the body of desire becomes transmuted into the body of the higher intuition. It is the serving perfectly each day – with no thought or calculation about the future – that brings a man to the position of the perfect Server. And, may I suggest one thing? All care and anxiety is based primarily on selfish motive. You fear further pain, you shrink from further sad experience. It is not thus that the goal is reached; it is reached by the path of renunciation. Perhaps it may mean the renunciation of joy, or the renunciation of good reputation, or the renunciation of friends, and the renunciation of all that the heart clings to. I say perhaps; I say not, it is so. I but seek to point out to you, that if that is the way you are to reach your goal, then for you it is the perfect way. Aught that brings you rapidly to Their Presence and to Their Lotus Feet, is by you to be desired and eagerly welcomed.
（11）一些激励的话…只有当弟子愿意放弃一切为伟大的存有服务，不退缩，解放才能实现，欲望的身体才会转化为更高直觉的身体。正是每天完美地进行服务 —— 不考虑或者计算未来 —— 才能让一个人到达完美服务者的位置。而且，我可以提出一个建议吗？所有的忧虑和焦虑主要是基于自私的动机。你害怕进一步的痛苦，你害怕进一步悲伤经历。而目标不是通过这样达成，目标是通过放弃之路达到的。或许这意味着放弃快乐，或放弃荣誉，或放弃朋友，以及放弃心中所执着的一切。我说或许如此，我并不是说就是如此。我只是想向你指出，如果这是你实现目标的方式，那么对你来说这是完美的方式。把你迅速地带到他们的临在和他们的莲花宝座之前的任何事情，对你来说都应该是要去渴望和热切欢迎的。
Cultivate daily, therefore, that supreme desire that seeks solely the commendation of the inner Guide and Teacher, and the egoic response to good action dispassionately performed.
因此，每天要培养那种只寻求来自内在指引和导师肯定的至高愿望，以及真正的自我对冷静地做出善行的回应。
Should bereavement come your way, smile through it all; it will end in a rich reward, and the return of all that has been lost. Should scorn and despising be your lot, smile still, for only the look of commendation that comes from the Master, is the one to seek. Should lying tongues take action, fear not, but forge ahead. A lie is a thing of earth and can be left behind as a thing too vile to be touched. The single eye, the unalloyed desire, the consecrated purpose, and the ear that turns in deafness to all earth’s noise – such is the aim for the disciple. I say no more. I but desire that you do not dissipate needless force in vain imaginings, feverish speculations, and troubled expectations. (2 – 43/4).
如果丧亲之痛降临，请微笑面对一切；它将以丰厚的回报、以及对所有失去的回归来告终。如果轻蔑和蔑视是你要面对的命运，仍然保持微笑，因为只有来自上师的肯定才是值得寻求的。如果谎言的舌头说了什么，不要害怕，而是要勇往直前。谎言是世俗之物，可以被遗忘在身后，成为一件太过卑鄙而无法触碰到的事情。凝视的目光、纯粹的心愿、神圣的目标和对地球上所有噪音充耳不闻的耳朵 —— 这就是弟子的目标。我不多说。我只希望你不要把不必要的经历浪费在徒劳的想象、狂热的猜测和不切实际的期望中。
(12) The problem of all disciples remains the same. This is to live simultaneously the acutely sensitive inner life of the Pilgrim upon the path of life, of a human being in the world of human events; to live the group life of the pledged disciple, and the mass life of humanity; to fulfil his own spiritual destiny, through the medium of a controlled personality and, at [Page 92] the same time, to participate fully in the life of humanity upon Earth – this is no easy task. (16 – 498).
（12）所有弟子的问题都是一样的。就是内心敏锐敏感的朝圣者走在生命之路上的同时，又体验着人类世界中人的生活；过着宣誓弟子的集体生活，同时又过着人类的集体生活；通过受控的人格媒介，实现他自己的灵性使命，与此同时，又要充分参与地球上人类的生活 —— 这不是一件容易的事情。
(13) The disciple has to take himself as he is, at any time, with any given equipment, and under any given circumstances; he then proceeds to subordinate himself, his affairs and his time to the need of the hour – particularly during the phase of group, national or world crisis. When he does this within his own consciousness and is, therefore, thinking along lines of the true values, he will discover that his own private affairs are taken care of, his capacities are increased, and his limitations are forgotten. (11 – 196).
（13）学生必须在任何时间、在现有的条件下、不论在什么环境中，都要把灵魂的需求放在首位；然后他把自己、自己处理的事务和自己的时间都用来响应服务的需求，尤其是当一个群体、国家或者世界处于危急阶段时。当他在自己的意识中这样做时，他就是按照真正的价值观在思考问题，他也会发现，他自己的私人事务得到了很好的处理，他的能力得到了提高，他不再受制于局限。
(14) The mobilisation of every disciple is demanded at this time, and when I say “this time” I refer to the present time and the next fifty years. This mobilisation involves the focussing of the disciple’s energies, his time and his resources on behalf of humanity; it requires a new dedication to service, a consecration of the thought-life (do you realise what that would mean, my brothers?) and a forgetfulness of self which would rule out all moods and feelings, all personality desires, resentments, grievances, and all pettiness in your relations with your fellowmen. On the physical plane, it would mean the conditioning of all active, outer living so that the whole of life becomes one focussed active service. I would ask you to study the above phrasing, using it as a light of revelation so that you may know wherein you are lacking, and what you have to do. (5 – 98/9).
（14）此时需要动员每一个弟子，我所说的‘此时’，指的是现在和接下来的五十年。动员涉及弟子的精力、时间和资源的集中，以造福人类；它需要一种新型的服务奉献精神，一种思想生活的奉献（你知道那意味着什么吗，我的兄弟们？），和一种忘我的姿态，除却所有的情绪、情感、所有个人的欲望、怨恨、委屈、以及与你同伴关系之间的所有琐事。在物质层面上，它意味着积极的外在生活的调节，以便整个生命成为一种专注积极的服务。我请你们研读以上这句话，把它当作启示之光，让你知道自己哪里有缺陷，以及要做什么。
(15) What I and all who are affiliated with the Hierarchy, seek to do at this time of desperate crisis, is to find those who are dependable points of living energy, and through them pour out the love, the strength and the light which the world needs and must have if this storm is to be weathered. . . . Many disciples are not young and the settled habit of thought and of the feeling life is not easy to disrupt. They must, however, be disrupted and must feel no resentment. (5 – 100).
（15）我与所有隶属于灵性阶层的存有，在这个紧急危机的时刻寻求的，就是找到那些值得信赖的生命能量点，并通过他们来倾洒世界所需要的且必须存在的爱、力量和光芒，如果要承受住这场风暴的话…很多弟子年纪都不小了，思想和情感生活的固定习惯是不容易打破的。然而，他们的生活必须要被打乱，也不能有怨恨之情。
(16) Disciples and advanced Egos on the Probationary Path receive instruction . . . to test out their fitness for special work lying in the future, the type of that work being known only to the Guides of the race. They are tested for aptitude in community living with a view to drafting the suitable ones into the colony of the sixth sub-race. They are tested for various lines of work, many incomprehensible to us now, but which will become ordinary methods of development as time progresses. (1 – 66).
（16）在准备之路上的弟子和较为进化的真正自我接受指导…以测试他们是否适合未来的特殊工作，那种工作类型只有种族的指导者知道。他们在社区生活中接受能力的考验，以期把合适的人选纳入第六亚种的群体中。他们接受了各种工作的考验，很多对我们来说还是不能被理解的。但是随着时间的推移，它们将会成为成长的常见方法。
See also: “The Six Stages of Discipleship”. (5 – 673/773).
https://www.lucistrust.org/books/ponder_on_this/ponder_online/contents
