GLAMOUR
魅惑
(1) Glamour has oft been regarded as a curious attempt of what are called the “black forces” to deceive and hoodwink well-meaning aspirants. Many fine people are almost flattered when they are “up against” some aspect of glamour, feeling that their demonstration of discipline has been so good that the black forces are interested sufficiently, to attempt to hinder their fine work, by submerging them in clouds of glamour. Nothing could be further from the truth. That idea is itself part of the glamour of the present time, and has its roots in human pride and satisfaction. . . . It is illusion on the astral plane. (10 – 20/1), (15 – 471).
（1）魅惑经常被看作所谓的“黑暗势力”欺骗和蒙蔽好心人的怪招。很多优秀的人在“对抗”某些魅惑时几乎感到受宠若惊，他们觉得自己的自律已经表达得很好，从而让黑暗势力产生了足够的兴趣，试图通过让他们淹没在魅惑的迷雾中来阻碍他们优秀的工作。没有什么比离真相更遥远的了。这种观点本身就是现今魅惑的一部分，其根源在于人类的自豪感和满足感…这是星光层的幻相。
(2) In the process of dissipating glamour, the way of the greatest potency, is to realise the necessity to act purely as a channel for the energy of the soul. If the disciple can make right alignment and consequent contact with his soul, the results show asincreased light. This light pours down and irradiates not only the mind, but the brain consciousness as well. He sees the situation more clearly: he realises the facts of the case against his [Page 126] “vain imaginings”; and so the “light shines upon his way”. He is not yet able to see truly in the larger sweeps of consciousness; the group glamour and, of course, the world glamour remain to him as yet a binding and bewildering mystery, but his own immediate way begins to clear, and he stands relatively free from the fog of his ancient and distorting emotional miasmas. Alignment, contact with his soul, and then steadfastness, are the keynotes to success. (10 – 36/7).
（2）在消散魅惑的过程中，最有效力的方法，就是意识到纯粹地作为灵魂能量管道的必要性。如果弟子能够做出与灵魂正确的校准，最后跟灵魂建立连接，结果就会表达为增加的光。这光倾泻而下，不仅照耀着心智，也照耀着大脑的意识。他可以更清晰地看待局势：他意识到事情的真相与他“徒劳的想象”恰好相反，因此“光照耀着他的道路”。他尚不能在更大范围的意识中去真切地看到；团体魅惑，当然还有世界的魅惑对他来说仍然是一个束缚和令人困惑的谜团，但是他自己直接前进的道路变得清晰起来，相对来说他摆脱了他自己古老而扭曲的情感瘴气迷雾。校准、与灵魂连接，并且坚定不移，这是成功的基调。
(3) Upon the Probationary Path there comes the swing, consciously registered, between the pairs of opposites, until the middle way is sighted and emerges. This activity producesthe glamour of the pairs of opposites, which is of a dense and foggy nature, sometimes coloured with joy and bliss, and sometimes coloured with gloom and depression, as the disciple swings back and forth between dualities. This condition persists just as long as the emphasis is laid upon feeling – which feeling will run the gamut between a potent joyfulness, as the man seeks to identify himself with the object of his devotion or aspiration, or fails to do so, and therefore succumbs to the blackest despair and sense of failure. All this is, however, astral in nature, and sensuous in quality, and is not of the soul at all. Aspirants remain for many years, and sometimes for many lives, imprisoned by this glamour. Release from the world of feeling, and the polarising of the disciple in the world of the illumined mind, will dissipate this glamour, which is part of the great heresy of separateness. (10 – 79).
（3）学徒的道路上，会出现有意识地在对立面之间摇摆，直到看到并出现那条中庸之路。这样的活动会产生二元性的魅惑，带有厚重且模糊的特性，有时候会带有喜悦和幸福的色彩，而有的时候则会伴随着阴郁和沮丧。只要把重点放在感觉上，这种状况就会持续存在——这种感觉会在强大的快乐感之间运作，因为这个人试图把自己认同为他的奉献或抱负，或者，当他没有这样去做时，则会屈服于最黑暗的绝望和挫败感。然而，这一切的本质都是星光层的，在其特质上是感性的，根本不属于灵魂。求道者会被这种魅惑囚禁很多年，有时是很多次转世。从感觉的世界解脱出来，弟子把注意力放在开悟心智的世界中，这么做会驱散这种魅惑，这种魅惑本身就是分离的巨大异端邪说的一部分。
(4) The battlefield (for the man who is nearing accepted discipleship, or who is upon the path of discipleship, in the academic sense) is primarily that of glamour. That is the major problem, and its solution is imminent and urgent for all disciples and senior aspirants. It will be apparent, therefore, to you why emphasis has been put, during the Aryan age, upon the study of Raja Yoga, and the cultivation of submission to its discipline. Only through Raja Yoga can a man stand steady in the light, and only through illumination and the achievement of clear vision, can the fogs and miasmas of glamour be finally dissipated. . . . Therefore, I would counsel you to pay more adequate attention to your meditation, cultivating ever the ability to reflect and to assume the attitude of reflection – held steady throughout the day. (10 – 80/1).
（4）战场（学术意义上，对于接近被接收的弟子身份或者那些走在弟子之路上的人来说）充满着这种魅惑。这是最大的问题，解决这个问题对所有的弟子和高阶的求道者来说都是迫在眉睫的。因此，你会很清楚为什么在雅利安时代要强调研究胜王瑜伽，并培养服从于它教导的纪律。因为只有通过胜王瑜伽，一个人才能在光明中站稳脚跟，只有通过开悟，拥有清晰的视野，才能驱散魅惑的迷雾和瘴气…因此，我建议你们把足够多的注意力放在冥想上，培养反思的能力，并保持反省吾身的态度——一天中都是如此。
(5) A deep distrust of one’s reactions to life and circumstances, when such reactions awaken and call forthcriticism, separativeness or pride, is of value. The qualities enumerated above are definitely breeders of glamour. They are occultly “the glamorous characteristics”. Ponder on this. If a man can free himself from these characteristics, he is well on the way to the [Page 127] relinquishing and the dissipation of all glamour. I am choosing my words with care in an effort to arrest your attention. (10 – 82).
（5）一个人对生命和环境深度不信任的反应，同时这种反应唤醒并引起批评、分离或骄傲时，是有其价值的。上面列举的特质绝对是魅惑的滋养者。它们在秘法层面都是“魅惑的特征”。仔细思考这一点。想一想，如果一个人可以摆脱这些特征，那么他就在通往放弃和驱散所有魅惑的道路上前进。我小心翼翼地选择我使用的词语，从而引起你的注意。
(6) Self-pity is one of the major glamours of the advanced and sensitive man. (10 – 111).
（6）自怜是那些高度进化又敏感的人们经受的主要魅惑之一。
(7) Glamour . . . veils and hides the truth behind the fogs and mists of feeling and emotional reaction; it is of unique and terrible potency, owing to the strength of human nature to identify itself with the astral nature, and to the vital nature of conscious and sentient response itself. . . . Glamour can only be dissipated by the inflow of clear, directed light; this is true of the life of the individual, or of humanity as a whole. (10 – 241).
（7）魅惑…把真相隐藏在感觉和情绪反应的迷雾背后，它具有独特而可怕的效力，这主要是由于人性把自己与星光本性认同的力量，以及意识和情绪反应本身所拥有的生命力…魅惑只能被清晰的、受引导的光的流入所消散，个人以及整个人类的生命都是如此。
(8) Glamour is astral in character, and is far more potent at this time than illusion, owing to the enormous majority of people who function astrally always. . . . The vastness of the subject is overwhelming, and it takes time for the aspirant to learn the rules whereby he can find his way out of the worlds of glamour. (15 – 473), (10 – 26).
（8）魅惑拥有星光特性，在此时要比幻相更有力量，因为绝大多数人总是在星光体上去运作…这个主题的浩瀚无边无际，求道者需要时间来学习法则，才能找到离开魅惑世界的道路。
(9) Every death, in all the kingdoms of nature, has to some extent this effect; it shatters and destroys substantial form, and thus serves a constructive purpose; this result is largely astral or psychic, and serves to dissipate some of the enveloping glamour. The wholesale destruction of forms which has been going on during the past few years of war, has produced phenomenal changes upon the astral plane and has shattered an immense amount of the existing world glamour, and this is very, very good. These happenings should result in less opposition to the inflow of the new type of energy; it would facilitate the appearance of the ideas embodying the needed recognitions; the new concepts will now be seen, and their emergence into the realm of human thinking will be dependent upon the formulation of the new “lanes of channels of impression” whereby the minds of men can become sensitive to hierarchical plans, and to the purposes of Shamballa. (17 – 503).
（9）在自然的所有王国中，每一次死亡，在某种程度上都有这种影响；它分所和破坏了实体形态，从而达到建设性的目的；这个结果主要是星光或心理层面的，有助于驱散一些被包裹起来的魅惑。在过去几年的战争中，对形态进行的大规模破坏在星光层上产生了惊人的变化，并粉碎了现存世界魅惑中的很大部分，这是非常非常好的。这些事情的发生会减少对流入的新能量的反对，它会促进那些体现出需要被接受的想法的出现。新的概念会被看到，它们在人类思想领域的出现将取决于新“印象通道”的形成，人们的思想会对灵性阶层的神圣计划、以及香巴拉的意志变得敏感。
(10) Here are the names of some glamours:
（10）以下列举了其中一些魅惑：
1.The glamour of destiny. This is a glamour which indicates to the one whom it controls, that he has important work to do, and that he must speak and work as destined. This feeds a pride which has no foundation in fact.
1.命运的魅惑。这种魅惑向受控的人表明，他有重要的事情要做，他必须按照既定的方式去说话和工作。这实际上助长了一种毫无根基的骄傲。
2.The glamour of aspiration. Those thus conditioned are completely satisfied and pre-occupied with their aspiration towards the light and rest back upon the fact that they are aspirants. Such people need to move onward on to the Path of Discipleship and cease their preoccupation and satisfaction with their spiritual ambitions and goals.
2. 渴求的魅惑。那些受这个状况控制的人完全满足于、并全神贯注于他们对光的渴望，并依赖他们是求道者这一事实。这样的人需要继续在弟子之路上前行，不要执着于这一事实，也不要对自己有着灵性追求和目标而感到满足。
3.The glamour of self-assurance or of what might be called the astral [Page 128] principles of the disciple. This is the belief, in plain language, that the disciple regards that his point of view is entirely right. This again feeds pride and tends to make the disciple believe himself to be an authority and infallible. It is the background of the theologian.
3. 自我确保的魅惑，或者是所谓的弟子在星光层的原则。简单地说，这是一种弟子认为自己的观点是完全正确的信念。这再次助长了骄傲，并倾向于让弟子相信自己是权威和绝对可靠的。这存在于神学家背后。
4.The glamour of duty. This leads to an over-emphasis of the sense of responsibility, producing lost motion and the emphasis of the non-essential.
4. 使命的魅惑。这导致过分强调了责任感，产生漫无目的，以及对非必要事情的强调。
5.The glamour of environing conditions, leading frequently to a sense of frustration, or futility or of impotence.
5. 周围环境的魅惑。这常常导致挫败感、无助感或无能为力。
6.The glamour of the mind and of its efficiency, and its capacity to deal with any or every problem. This leads inevitably to isolation and loneliness.
6.心智的魅惑，以及心智的功效，和它处理每一个问题的能力。这不可避免地导致孤立和孤独。
7.The glamour of devotion, leading to an undue stimulation of the astral body. The man or woman thus glamoured sees only one idea, one person, one authority and one aspect of the truth. It feeds fanaticism and spiritual pride.
7．热爱的魅惑，这导致了对星光体的过度磁极。受此魅惑的男人和女人只能看到一个想法、一个人、一个权威和真相的一个面向。它助长了狂热和灵性骄傲。
8.The glamour of desire with its reflex action upon the physical body. This leads to a constant condition of fighting and of turmoil. It negates all peace and fruitful work and must some day be brought to an end.
8. 欲望的魅惑，以及它对物质身体的映射行为。这导致了持续不断的战斗和动荡。它否认了所有的和平和富有成效的工作，有一天必须要终结它。
9.The glamour of personal ambition.
9. 个人抱负的魅惑。
There are many other glamours, both individual and worldwide, but these will serve to indicate a general tendency. (5 – 26/7).
还有很多其他的魅惑表达，个人层面和世界层面都是如此，不过以上这些是为了表明存在一种普遍的趋势。
See also:“Illusion” and “Maya”.
https://www.lucistrust.org/books/ponder_on_this/ponder_online/contents
