GUIDANCE
指引
(1) The Problem of Guidance is a peculiarly difficult one to handle, for it is based on an innate instinctive recognition of the fact of God, and of God’s Plan. This inherent, instinctual, spiritual reaction, is being exploited today by many well meaning reformers, who have, however, given no real attention to the subject, or to the phenomena of the outer response to a subjective urge. They are, in the majority of cases, blind leaders of the blind. We might define the problem of guidance, as the problem of the method whereby a man, through processes of auto-suggestion, throws himself into a state of negativity, and (whilst in that state) becomes aware of inclinations, urges, voices, clearly impressed commands, revelations of courses of conduct which should be pursued, or of careers which should be followed, plus a general indication of lines of activity which “God” is proposing to the attentive, negative, receptive subject. . . . But in any case, the source of the direction, and the origin of the guidance, is vaguely called “God”, is regarded as divine, is spoken of as the voice of the “Christ within”, or as spiritual direction. Many analogous terms are used, according to the school of thought to which the man may belong, or which has succeeded in attracting his attention.
（1）指引的问题是一个特别难处理的问题，因为它是基于神之存在和神之计划这一事实的内在本能性认知。这种内在、本能的、灵性上的反应，正被很多善意的改革者所利用，但是，他们没有真正地注意到这个主体，也没有关注主体愿望的外在回应现象。在大多数情况下，他们是盲目的领导者，带领着盲目的人群。我们或许可以把指引的问题，定义为一个人通过自我暗示的过程，让自己进入一种接收的状态，并（在那种状态中）意识到倾向、意愿、声音、给出的清晰命令以及对应该遵循的行为过程的揭示，或是应该遵循的职业道路的启示，以及“神”给予专注接受性的主体一系列活动线路的一般指示…不论是什么情况，指引的来源，引导的起源，被模糊地称之为“神”，被看作是神圣的，被称为“内在基督”的声音，或是灵性指引。根据这个人所隶属或是成功地引起这个人注意的学派，使用了很多类似的术语来描述。
We shall see this tendency towards subjective guidance of some kind or another, developing increasingly as humanity becomes more subjectively oriented, more definitely aware of the realms of inner being, and more inclined towards the world of meaning. It is for this reason that I desire to make a relatively careful analysis of the possible sources of guidance, so that at least men may know that the whole subject is vaster and more complicated than they had thought, and that it would be the part of wisdom to ascertain the origin of the guidance vouchsafed, and so know, with greater definiteness, the direction in which we are headed. Forget not that the blind, unreasoning subjecting of oneself to guidance (as at present practiced) renders a man eventually a negative impressionable automaton. Should this become universally prevalent, and the present methods become established habits, the race would forfeit its most divine possession, i.e., free will. There is no immediate fear of this, however, if the intelligent men and women of the world think this problem out. Also there are too many egos of advanced nature coming into incarnation at this time, to permit the danger to grow out of all bounds, and there are too many disciples in the world today, whose [Page 146] voices are ringing loudly and clearly along the line of free choice, and the intelligent comprehension of God’s plan.
随着人类对主体灵魂的导向性越来越明显，越来越明确地意识到内在存在的领域，更加倾向于有意义的世界，我们将会看到朝着这种主体引导发展的某种倾向。正是出于这个原因，我希望对可能的指导来源给出相对细致的分析，至少让人们知道，整个主题要比他们想象的更加广泛和复杂，去明确所获得指引的来源将会成为智慧的一部分，从而更加确信我们前进的方向。不要忘记，盲目、不合理地让自己服从于指引（正如当前践行的那样）会让一个人最终成为一个被动的、容易受到影响的机器人。如果这种现象变得普遍，当前的方法成为既定的习惯，那么人类种族就会丧失他最珍贵的财产，也就是自由意志。然而，如果世界上聪明的男男女女能够解决这个问题，就不用马上担心这一点。不过，也有很多高等进化的灵魂转世到这里，让危险从所有的边界中生长出来；今天在世界上也有很多弟子，在自由选择以及对神圣计划明智理解的这条线路上，他们的声音响亮又清晰。
. . . The emotionally inclined people in the Churches of all denominations and persuasions, are ever prone to find a way of escape from the troubles and difficulties of life, by living always with a sense of the guiding Presence of God, coupled to a blind acquiescence in what is generalised as the “will of God”. The practice of the Presence of God is most definitely a desirable and needed step, but people should understand what it means, and steadily change the sense of duality, into the sense of identification. The will of God can take the form of the imposition of life circumstance and conditions from which there is no escape; the subject of this imposition accepts it, and does literally nothing to improve or truly better (and perhaps avoid) the circumstances. Their destiny and situation is interpreted by them as such, that within the imposed ring-pass-not and lines of limitation, they determine placidly, submissively, to live. A spirit of submission and acquiescence is inevitably developed, and by calling the situation in which they find themselves an expression of God’s will, they are enabled to bear it all. In some of the more sublimated states of this acquiescence, the sensitively inclined person voices his submission, but fails to recognise that the voice is his own. He regards it as God’s voice. For them, the way of understanding, the recognition of the great Law of Cause and Effect (working out from life to life), and the interpretation of the problem in terms of a lesson mastered, would spell release from negativity and blind, unintelligent acceptance. Life does not demand acquiescence and acceptance. It demands activity, the separation of the good and high values from the undesirable, the cultivation of that spirit of fight, which will produce organisation, understanding, and eventual emergence into a realm of useful spiritual activity.
…在所有教派和不同信仰的教会中，情绪化的人总是倾向于寻找一条逃避生活中麻烦和困难的方法，那就是感觉自己总是活在神之临在的指引中，伴随着对“神之意志”概括化的盲目解读。神之临在的练习绝对是一个可取和必要的步骤，但是人们应该去理解它真正的含义，并逐渐地把这种二分的感觉，转变为认同感。神的意志可以表现为强加给你的一些无法逃避的生活环境和状况；被施加的主体也就接受了它，实际上也没有做任何事情来改善、或是真正地让状况好转起来（或许就会摆脱这种状况）。他们的命运和处境被他们理解为，在强加的范围和限制圈内，他们决定平静、顺从地生活。顺从和默许的精神则会不可避免地培养起来，通过把他们自身所处的状况称之为神之意志的表达，他们就能够承受这一切。这种默许状况中更高一等的表达，就是那些敏感的人表达出了他的服从，但是没有意识到这个声音是他自己的。他认为这是神的声音。对他们来说，理解的方式、对伟大因果法则的认知（从一次转世至另一次转世）、以及对要掌握某个课题中问题的理解，会把他们从消极、盲目、不明智地接受中解脱出来。生命并不要求默许和接受。生命需要的是活动，需要要把好的、具有高价值的理念从不好的理念中区分出来，需要培养奋斗的精神，这最终会带来组织、理解，并最终进入有意义的灵性活动领域。
People who participate in the activity of those schools of thought, which are called by many names, such as Mental Science schools, New Thought groups, Christian Science, and other similar bodies, are also prone to drift into a state of negativity, based on auto-suggestion. The constant re-iteration of the voiced, but unrealised, fact of divinity will eventually evoke a response from the form side of life, which (even if it is not worded guidance) is, nevertheless, the recognition of a form of guidance, and leaves no scope for free will. This is a reaction on a large scale, from the one dealt with above. Whereas in the one case there is found a blind acceptance of an undesirable lot, because it is the will of God, and that Will therefore must be good and right, in the second group there is an attempt to stir the subjective man into the acceptance of a definitely opposite condition. He is taught that there are [Page 147] no wrong conditions, except as he himself creates them; that there is no pain, and nothing undesirable; he is urged to recognise that he is divine and the heir of the ages, and that the wrong conditions, limited circumstances, and unhappy occurrences, are the result of his own creative imagination. He is told they are really non-existent.
有很多思想学派，比如心智科学学校、新思想团体、基督科学以及其他类似的学派，那些参与思想学派活动的人也容易陷入基于自我建议的消极状态。不断地重复已经说出但是尚未实现的神性这一事实，最终会唤醒的是生命形态方面的回应，尽管如此，这（即便不是说出的引导）也是一种指引形式的认可，没有给自由意志的发挥留有余地。这是一种大规模的回应，来自上面提到过的回应。第一种教派中，人们盲目地接受不喜欢的命运，因为把它看作来自神的旨意，因此，这旨意必须是好的而且正确的。第二种教派则是试图激发主体的人去接受一种完全相反的状况。他被教导着，没有错误的状况，除非是来自他自己的创造；没有痛苦，也没有不愉快；他被敦促着去认识到自己是神圣的，是世代的继承者，那些错误的状况、受限的环境和不幸的事件都是他自己创造想象的结果。他被告知，那些实际上都不存在。
In the two schools of thought, the truth about destiny as it works out under the Law of Cause and Effect, and the truth about man’s innate divinity, are taught and emphasised, but, in both cases, the man himself is a negative subject, and the victim either of a cruel fate, or of his divinity. I am wording this with deliberation, because I am anxious for my readers to realise that destiny never intended man to be a helpless victim of circumstance, or the self-hypnotised tool of an affirmed, but undeveloped, divinity. Man is intended to be the intelligent arbiter of his own destiny, and a conscious exponent of his own innate divinity, of the God within.
在这两种思想流派中，在因果法则下不断地展开的有关命运的真相、以及人与生俱来的神性的事实，得到教导和强调；但是在这两种状况中，人本身都成为了接受性的主体，是残酷命运或者神性的受害者。我这么说是经过深思熟虑的，因为我渴望让我的读者们意识到，命运从来没有想让人成为环境的无助受害者，也不想让人进入一种自己的确拥有着神性的自我催眠之中：人虽然存在神性，但是尚未得到发展。人注定要成为自己命运的明智仲裁者，并有意识地宣告自己与生俱来的神性、内在的神。
Again, schools of esotericists, theosophists and rosicrucians, (particularly in their inner schools) have also their own forms of this illusion of guidance. It is of a different nature to the two dealt with above, but the results are nevertheless of much the same quality, and reduce the student to a condition of being guided, often of being directed, by illusionary voices. Frequently the heads of the organisation claim to be in direct communication with a Master or the entire Hierarchy of Masters, from Whom orders come. These orders are passed on to the rank and file of the membership of the organisation, and prompt unquestioning obedience is expected of them. Under the system of training, imparted under the name of esoteric development, the goal of a similar relationship to the Master or Hierarchy, is held out as an inducement to work, or to meditation practice, and some day the aspirant is led to believe that he will hear his Master’s voice, giving him guidance, telling him what to do, and outlining to him his participation in various roles. Much of the psychological difficulties found in esoteric groups, can be traced to this attitude, and to the holding out to the neophyte of this glamorous hope. In view of this, I cannot too strongly re-iterate the following facts:
同样地，神秘学派、神学派和玫瑰十字会（尤其是他们内部的学校）也有他们自己的这种引导的幻相形态。它与上面探讨的两种情况有着不同的本质，但是结果却有相同的特性，并让学生降级进入一种被引导的状况中，通常来说是由幻听所引导。这些组织的头领常常宣称他们与某位上师或者整个灵性阶层的上师有着直接的连结，这些命令来自他们。然后这些命令下达传递给组织中的成员，并期待着他们不带有任何疑问地直接服从。在这样的培训系统中，借由发展秘法名义进行传授，与上师或者灵性阶层建立类似的关系成为了进行工作或者冥想习练的诱因；有一天，求道者会被引导着去相信，他会听到上师的声音，上师给予他指导，告诉他去做什么，并概述他在不同角色中如何进行参与。秘法团体中的很多心理困难，都可以追溯至这种教学态度、以及让新人执着于这种充满魅惑的希望上。鉴于此，我不得不强烈重申以下事实：
1. That the goal of all teaching given in the real esoteric schools, is to put man consciously in touch with his own soul, and not with the Master.
1. 真正秘法学校的所有教学目标，都是让人有意识地连接到自己的灵魂，而非上师。
2. That the Master and the Hierarchy of Masters work only on the plane of the soul, as souls with souls.
2. 上师和灵性阶层的上师只在灵魂的层面进行工作，是灵魂与灵魂之间。
3. The conscious response to hierarchical impression and to the hierarchical plan, is dependent upon the sensitive reaction which can be developed and made permanent, between a man’s own soul and his brain, via his mind.
3. 对灵性阶层的印象和对阶层神圣计划的有意识回应，取决于反应的敏感程度，这可以通过一个人的心智，在他自己的灵魂和大脑之间进行培养，成为永久化的。
4. That the following points should be borne in mind:
4. 应该牢记以下几点：
a. When a man is consciously aware of himself as a soul, he can then be in touch with other souls.
当一个人有意识地认识到自己是灵魂时，他就可以与其他灵魂保持接触。
b. When he is consciously a disciple, he is then in touch with and can collaborate intelligently with, other disciples.
当他有意识地成为弟子时，他就会与其他弟子保持联系，并与他们明智地合作。
c. When he is an initiate, other initiates become facts in his life and consciousness.
当他是一位启蒙者时，其他的启蒙者就成为了他生命和意识中存在的事实。
d. When he is a Master, the freedom of the Kingdom of Heaven is his, and he works consciously as one of the senior members of the Hierarchy.
当他成为一名上师时，天堂王国的自由就是他的了，他有意识地作为灵性阶层的高级成员工作。
But – and this is of prime importance – all these differentiations relate to grades of work, and not to grades of persons; they indicate soul expansions, but not graded contacts with personalities. According to the realised soul development upon the physical plane, will be the response to the world of souls of which the occult Hierarchy is the heart and mind. The guidance to which the adherents of many esoteric schools so often respond, is not that of the Hierarchy, but that of the astral reflection of the Hierarchy; they respond therefore to an illusory, distorted, man-made presentation of a great spiritual fact. They could, if they so chose, respond to the reality.
但是 —— 这一点是最重要的 —— 所有的这些区别都与工作的等级有关，与人的等级无关；它们代表着灵魂的拓展，而不是人格层面那种等级化的接触。根据灵魂在物质层面的已经达成的发展程度，决定了对灵魂所在世界的回应，秘法阶层代表着灵魂世界的心灵和心智。许多秘法学派的追随者进行回应的指引，并不是来自灵性阶层，而是灵性阶层在星光层的映射；因此，它们是对一个伟大灵性事实的幻相、扭曲和人造的表达进行回应。如果他们愿意的话，他们可以选择对实相进行回应。
. . . Mystics of all kinds, with a natural predisposition to the introspective, negative life, are today hearing voices, receiving guidance, and obeying impulses, which they claim come from God. Groups everywhere are occupied with the task of orienting people to the spiritual life, or with the task of ascertaining the Plan of God, or of co-operating with it in some way or other. Some of these groups are working intelligently and are sometimes correct in their surmises and endeavours, but the bulk of them are incorrect, as they are largely astral in nature . . .
…各式各样的神秘主义者天生就有着内省、接受性的生活，他们声称现今听到的声音、接受的指导和服从的愿望，都是来自神。世界各地的团体都忙着引导人们进入灵性生活，或者是忙于确定神的计划，或者是以某种方式与之合作。还有一些团体在明智地工作，有时他们的推测和努力是正确的，但是大多数情况下是错误的，因为那些本质上来自星光层…
Therefore, it is of real value to us to study the sources from which much of this so-called “guidance” can come. For the sake of clarity and impressiveness, I propose to list these sources very briefly, and without any prolonged comment. This will give the earnest and intelligent investigator the opportunity to realise that the whole theme is vaster and far more important than has been surmised, and may lead to a more careful analysis of the “types of guidance”, and an understanding of the possible directing agencies to which the poor and ignorant neophyte may fall a victim:
因此，研究这些所谓的“指引”大部分的来源对我们来说，具有真正的价值。为了留下清晰的深刻印象期间，我建议要把这些来源简要地罗列出来，并且不做冗长的评论。这会让那些认真且聪明的研究者有机会认识到，整个主题要比之前推测的更加广泛、更加重要，而且可能会带来对“不同类型指引”的详细分析，同时去了解那些让可怜无知的新人上当的可能指导机构：
1. Guidance or instruction coming from the man or woman upon the physical plane, to whom the guided person is, usually unconsciously, looking for help . . .
1. 来自物质层面男男女女的指引或引导，被引导者通常在不知不觉中向他们寻求帮助…
2. The introverted attitude of the neophyte or mystic, brings to the surface [Page 149] all his subconscious “wish life” . . . These, however, he interprets in terms of definite extraneous guidance, and formulates them to himself in such a way that they become to him the Voice of God.
2. 新的入门者、神秘主义者的内向态度，让他所有潜意识里的“希望中的生活”浮出水面…然而，他以在外在世界中看到的确切外在指引来理解它们，他把这些指引用某种方式表述给自己，就是对他来说，让它们成为来自神的声音。
3. The recovery of old spiritual aspirations and tendencies, coming from a previous life or lives . . . They appear to him as utterly new and phenomenal, and he regards them as divine injunctions coming from God . . .
3. 陈旧的灵性渴望与倾向，它们来自前世…对他来说，这些看起来就像是全新的且意义非凡，他把这项看做来自神的神圣训示…
4. The “guidance” registered can also be simply a sensitivity to the voices and injunctions, and well-meaning intentions of good people on the path of return to incarnation. The spiritual dilemma of the race today is causing the rapid return of many advanced souls to life on the physical plane. As they hover on the borderland of outer living, awaiting their time to be re-born, they are oft contacted subjectively and unconsciously by human beings in incarnation, particularly at night when the consciousness is out of the physical body. What they say and teach (frequently good, usually indifferent in quality, and sometimes quite ignorant), is remembered in the waking hours of consciousness, and interpreted by the neophyte as the voice of God, giving guidance.
4. 那些接收到的指引可能也仅仅是来自那些在重新转世道路上的好人发出的声音、指令或良善意图。当今种族面临的灵性困境正让很多高度进化的灵魂迅速地回归到物质层面。因为他们徘徊在外面生活的边缘，等待着在物质层面重生。他们常常被处于转世中的人类存有在灵魂层面和无意识层面接触着，尤其是在夜晚，当意识离开物质身体的生活。他们说的话、以及教导（通常来说是好的，有的时候冷漠，有时候也是无知）会在人们清醒过来的时候被记住，并被解释为那是来自神的声音，是神在给予指引。
5. The guidance can also be of an astral, emotional nature, and is the result of the contacts made by the aspirant . . . upon the astral plane. . . . They are all coloured by glamour, and many well-meaning leaders of groups and organisations get their inspiration from these sources. There is, in them, no true lasting divine guidance . . .
5. 指引也可以是星光、情绪化的，是求道者在星光层建立连结的结果…这些都附加上一层魅惑，很多团体和组织的善意领导者都会从这些来源获得灵感。但是实际上在这里并没有真正持久的神圣指引…
6. The guidance recorded may also be the result of the man tuning in telepathically upon the mind or the minds of others . . .
6. 接收到的指引也可能是这个人以心电感应的方式调频到他人心智中的结果…
7. The mental world, as well as the astral world is full of thought forms, and these can be contacted by man, and be interpreted by him as conveying guidance . . .
7. 心智世界、星光世界充满了各种思想形态，人们可以接触到这些形态，并把这些形态解读为指引的传达…
8. Guidance can come, therefore, from all kinds and types of incarnate or discarnate men, ranging in character from very good to very bad. They include the help proffered by real initiates and adepts through their working disciples and aspirants, to the mental and astral activities of ordinary intelligent men and women, including the emotionally and selfishly oriented person. It should be remembered that no true initiate or disciple ever seeks to control any person, nor will he indicate to him in the form of positive command, any action which he should take . . .
8. 因此，指引也可以来自各式各样的处于转世中或者非转世中的个体，他们性格各异，可以很好，可以很坏。这些指引帮助来自通过弟子和求道者进行服务的上师和真正的启蒙者，来帮助那些在心智层和星光层活动的普通智慧的男男女女，也包括那些情绪化和自私导向的人。要记住，真正的启蒙者和弟子不会去试图控制任何人，也不会以命令的形式向他指示他应该采取的任何行动…
9. Guidance also comes from a man’s own powerful, integrated personality, and he will frequently fail to recognise it for what it is . . .
9. 指引也可以来自这个人自身强大的整合好的人格，但是这个人常常会无法认清它的本来面目…
10. Guidance can come, as you well know, from a man’s own soul, whenthrough meditation, discipline and service, he has established contact, and [Page 150] there is consequently a direct channel of communication from soul to brain, via the mind. This, when clear and direct, is true divine guidance, coming from the inner divinity. It can, however, be distorted and misinterpreted if the mind is not developed, the character is not purified, and the man is not free from undue personality control. The mind must make right application of the imparted truth or guidance. Where there is true and right apprehension of the inner divine voice, then – and only then – do you have infallible guidance, and the voice of the inner God can then speak with clarity to its instrument, man upon the physical plane.
10. 如你所知，指引也可以来自一个人自己的灵魂，通过冥想、自律和服务，它建立了灵魂的连结，因此，通过心智，在灵魂和大脑之间有了直接的交流渠道。当这些变得清晰而直接时，就是真正神圣的指引，直接来自内在的神性。然而，如果心智没有得到发展，性格没有净化，这个人没有摆脱不当人格控制的时候，指引就可能被扭曲和误解。心智必须正确地应用所传授的真理或指引。如果内在神性的声音被得到真实和正确的理解，那么 —— 也只有这样 —— 你才会拥有绝对可靠的指引，内在的神之声音才能清晰地向它的载具 —— 物质层面的人对话。
11. Once this latter form of guidance has been established, stabilised, fostered, developed and understood, other forms of spiritual guidance then become possible. (15 – 480/92).
11. 一旦最后这种形式的指引得到建立、稳定、培养、发展和理解，其他形式的灵性指导才成为可能。
(2) A neophyte in an ashram is under the guidance of a more advanced chela and “the Master is receiving regular reports (based on certain charts) from the senior disciple who has the neophyte in his charge.” (6 – 11).
（2）修道院中新的求道者在更高阶弟子的引导下，“上师会定期从高阶弟子那里收到负责教授的新弟子的报告。”
https://www.lucistrust.org/books/ponder_on_this/ponder_online/contents
