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In loving service,
Stephanie Nuria Sabato

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42. The God-Ideal, Part 1 神-理念-自我

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Religious Gatheka 42. The God-Ideal, Part 1 神-理念-自我
by Hazrat Inayat Khan

The existence of God is a question that arises in every mind, whether in the mind of the believer in God or in the mind of the unbeliever. And there are moments when the greatest believer in God questions His existence - whether there really is a God. He finds it, at the second thought, sacrilegious to have a notion such as this; and he tries to get rid of it. But often this question rises in the heart of the unbeliever: if it is really true; if there is such a thing as God. The idea of God is inborn in man. The God-Ideal is the flower of the human race; and this flower blooms in the realization of God.

不论是不是信仰神的人,都对神的存在充满疑惑。在信仰者心中,他们有时也会质疑神的存在,是不是真的有神?当他发现自己在怀疑神时,就会紧接着谴责自己这种亵渎的想法,尝试消灭这些疑惑。无神论者心中也经常会产生这些想法:真的有神?真有所谓神这回事?人天生就能意识到神的存在,有神论是人类的花朵,这种花朵在认识神的过程中盛开。

As everything in the objective world has its tendency to rise upwards, so the tendency of the soul can be seen in human aspiration, which always soars upwards, whatever be the sphere of man’s consciousness. The man who is only conscious of the material life, his aspirations reach as far as they can reach in material gains. And yet he proceeds higher and higher and remains discontented with all he achieves through life, owing to the immensity of life in every phase. This craving for the attainment of what is unattainable gives the soul a longing to reach life’s utmost heights. It is the nature of the soul’s constant longing to climb such heights which are beyond its power; it is the desire of the soul to see something that is has never seen; it is the constant longing of the soul to know something it has never known. But the most wonderful thing about it is that the soul already knows that there is something behind this veil, the veil of perplexity; that there is something to be sought for in the highest spheres of life; that there is some beauty to be seen; that there is someone to be known who is unknowable. This desire, this longing is not acquired. This desire is a dim knowledge of the soul which it has in itself.

正如客观世界的每种事物都在不断地进步,而灵魂的进步则由发自内心的渴望而推动,不论你的意识境界如何,灵魂总是不断上升的。如果某人只意识到他的物质生命,他们的渴望就仅是达到他们能企及的物质满足。他们总是想收益更大,对漫长人生的每个阶段所取得的成就总是不满意,因为这种对于物质的渴求难以促进灵魂达到生命的最高度。不断的攀登灵魂的难以企及的高峰是灵魂的本性,期望看到灵魂所看不到的事物是灵魂的欲求,不断的领悟那些无法领悟的东西是灵魂的渴望。但是最美妙的是灵魂已经领悟了隐藏在令人困惑的面纱之后的东西,这才是灵魂真正应探求的最高的生命目的。面纱背后的东西是美妙的,面纱背后的 东西是难测的。这种欲求,并不是后天获得的。这种欲求是灵魂自身本有的未彰显的知识。

Therefore disbelief in the God-Ideal is nothing but a condition which is brought about by the vapours arising from the material life of illusion and covering as clouds the light of the soul, which is its life. It is therefore that the unbeliever is not satisfied with his disbelief. yes, sometimes his vanity is fed by it, to think that he is wise in not believing in someone whose existence is believed in by numberless blind beings. So he begins to think: after all, to believe in God is not a difficult thing; any simpleton can believe in the God-Ideal. He takes, therefore, the opposite direction, of refusing to believe. He is not honest, and yet he is like someone who stands before a wall, which hinders his path of progress.

因此,无神论除了是一种由物质生活的幻觉所引发的、像一种能遮蔽灵魂之光的水蒸气以外什么也不是。实际上无神论者对他们自己疑惑也不满意。不错,有时他们的虚荣心因此得到了满足,他们认为自己是智慧的,不用去信仰那些只有眼瞎的人才信的东西。他们这样想:信神不是个难事,傻子都会信神。于是他们不要跟傻子一样,拒绝信神。他们是不坦诚的,而且他们将自己置于障碍物之前,从而看不到后面还有一条前进的道路。

If this world offered to one person all it possesses, even then the soul will not be satisfied. because its satisfaction is in its higher aspiration. And it is this higher aspiration that leads to God. The question: ‘Has man an aspiration because it is his nature, but at the end of the journey he may perhaps not find anything?’ may be answered: there is no question that has no answer, and there is no desire the object of which is a miss. There is appetite and there is food; there is thirst and there is water; there is sight and there is something to be seen.

即便这个世界提供给你一切所需,你从心里还是不会觉得满足,因为物质的满足不是灵魂的最终需要,灵魂的最终需要是神。问题是:欲求是人的本性,但是这种追索的最终会不会一无所获?也许可以回答:没有“无解”的问题,没有欲望就没有什么渴求,有胃口才会想吃东西,渴了就会想起喝水,有眼睛才能看到东西。

So there is aspiration and there is God. Man knows not, what is not. There is no such thing that one knows and which does not exist. For one cannot know what does not exist; something must exist first in order that one may know it.

因此有求索就有神。人们不知道,都是虚幻的。没有人不能理解的东西,人能理解的东西就是有意义的。

But there is a question: everyone does not know God, he only believes in some idea. - The answer is: what is the idea? The idea is that out of which all is born.

但是有一个问题是:每个人都不了解神,他们只是信仰某些理念。回答是:什么是理念?理念能催生出所有东西。

Science and art and music and poetry and religion and nation, all are born of the idea. If the idea is the source from which all comes, then why is the idea something insignificant, and why is God, Who is the Source and Goal of all, not found in the idea?

科学、艺术、音乐、诗歌、宗教和国家,所有都是由这理念而出。如果理念是所有东西的最根本来源,为什么有些理念是不彰显的?什么是神?谁是一切的来源和目标?谁创建了这些理念呢?

Seeking for God is a natural outcome of the maturity of the soul. There is a time in life when passion is awakened in the soul, which gives the soul a longing for the unattainable. And if the soul does not take that direction, then it is certainly misses something in life which it its innate longing and in which lies its ultimate satisfaction.

探求神是灵魂成熟的自然结果,那时灵魂的激情被唤醒,这种激情推动灵魂朝向难以到达的目的前进。如果灵魂没有听从这种激情的指引,那么灵魂就会错失掉生命中很多东西,这些东西是先天而来的,并且能带领灵魂得到最终的满足。


Daily reflections on the following points in Religious Gatheka 42

日常冥思:

Point One: Pir-o-Murshid Hazrat Inayat Khan in the lecture says: The existence of God is a question, which arises in every mind, whether in the mind of the believer in God or in the mind of the unbeliever.
Contemplation: Consider the logic of the mind versus the “knowing” of the soul.

一、因纳雅堪在演讲中说:不论是不是信仰神的人,都对神的存在充满疑惑。
冥思:思考心意的逻辑性如何能“认识”灵魂?

Point Two: Pir-o-Murshid Hazrat Inayat Khan in the lecture says: Disbelief in the God-Ideal is nothing but a condition which is brought about by the vapours arising from the material life of illusion and covering as clouds the light of the soul, which is its life.
Contemplation: From the Prayer Khatum, “Disclose to us Thy Divine Light, which is hidden in our [my] soul[s]."

二、因纳雅堪在演讲中说:因此,无神论除了是一种由物质生活的幻觉所引发的、像一块遮盖了灵魂之光的乌云以外什么也不是。
冥思:卡坉祷文中说:向我们显示你神圣之光,这光隐藏在我们的灵魂中。

Point Three: Pir-o-Murshid Hazrat Inayat Khan in the lecture says: Seeking for God is a natural outcome of the maturity of the soul. There is a time in life when passion is awakened in the soul, which gives the soul a longing for the unattainable. And if the soul does not take that direction, then it is certainly misses something in life which it its innate longing and in which lies its ultimate satisfaction.
Contemplation: From the Prayer Salat, “Draw us [me] closer to Thee every moment of our [my] life, until in us be reflected Thy Grace, Thy Glory, Thy Wisdom, Thy Joy, and Thy Peace."

三、因纳雅堪在演讲中说:探求神是灵魂发育成熟的自然结果,那时灵魂的激情被唤醒,这种激情推动灵魂朝向难以到达的目的前进。如果灵魂没有听从这种激情的指引,那么灵魂就会错失掉生命中很多东西,这些东西是先天而来的,并且能带领灵魂得到最终的满足。
冥思:萨拉特祷文中说:在生命的每一刻都将我们引至你,直到我们已反射你的恩宠,你的智慧,和你的平安。

1. The Religion of the Heart

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The Religion of the Heart
心之宗教
from Religious Gatheka #1 by Hazrat Inayat Khan
节选自《Gatheka》因纳雅堪著


If anybody asks you, "What is Sufism? What religion is it?", you may answer:

如果有人问:“什么是苏菲?它是种什么宗教?”你可以这么回答:

"Sufism is the religion of the heart, the religion in which the most important thing is to seek God in the heart of mankind."

“苏菲是心之宗教,苏菲最重要的任务是在人心中寻求上帝。”

There are three ways of seeking God in the human heart. The first way is to recognize God the divine in every person, and to care for every person with whom we come in contact, in our thought, speech, and action. Human personality is very delicate. The more living the heart the more sensitive it is; that which causes sensitivity is the love element in the heart, and love is God. The person whose heart is not sensitive is without feeling; his heart is not living, but dead. In that case the divine spirit is buried in his heart.

寻求上帝要做到以下三步,第一步是认识到上帝神圣的临在于每个人之中,并且通过我们的思想、语言和行动与我们相联接。人类本身是非常微妙的。越鲜活的心越敏感,心中之爱使心变得敏感,这爱就是上帝。如果某人的心不够敏感没有情感,他的心就不是鲜活的,是死了的心,圣灵不在已死的心中做工。

A person who is always concerned with his own feelings is so absorbed in himself that he has no time to think of another. His whole attention is taken up with his own feelings: he pities himself, worries about his own pain, and is never open to sympathize with others. He who takes notice of the feeling of another person with whom he comes in contact practices the first essential moral of Sufism.

一个人如果一直关心他自身的情感只关注他自身,那么他心里就容不下其他的什么。他的情感都以“自我”为中心:他怜悯自己,担忧自己的痛苦,但是他绝不怜悯他人。关注他人的情感将此当做修行,是第一步也是最基本的苏菲守则。

The next way of practicing this religion is to think of the feeling of the person who is not at the moment before us. One feels for a person who is present, but one often neglects to feel for someone who is out of sight. One speaks well of someone to his face, but if one speaks well of someone when he is absent, that is greater. One sympathizes with the trouble of someone who is before one at the moment, but it is greater to sympathize with one who is far away.

心之宗教的第二步修行是关注那些不在我们面前的人的感受。人们常关心眼前人,却忽略了不在我们视线内的人。我们常常在人前说好话,如果能在人后也说其好话,则更胜。我们常常只怜悯那些眼前人,如果我们能怜悯那些不在我们视线之内的人,则更胜。

The third way of realizing the Sufi principle is to recognize in one's own feeling the feeling of God, and to realize every impulse that rises in one's heart as a direction from God. Realizing that love is a divine spark in one's heart, one blows that spark until a flame may rise to illuminate the path of one's life.

苏菲修行的第三步是在人的情感之中找寻上帝的情感,感受着由上帝而来的我们的心中的每一次悸动。参悟到爱就是我们心中神圣的话语,爱使星星之火燎原直到照亮人类的生命路途。

The symbol of the Sufi Order, which is a heart with wings, is symbolic of its ideal. The heart is both earthly and heavenly. The heart is a receptacle on earth of the divine spirit, and when it holds the divine spirit it soars heavenward; the wings picture its rising. The crescent in the heart symbolizes responsiveness; it is the heart that responds to the spirit of God that rises. The crescent is a symbol of responsiveness because it grows fuller by responding more and more to the sun as it progresses. The light one sees in the crescent is the light of the sun. It gets more light with increasing response, so it becomes fuller of the light of the sun. The star in the heart of the crescent represents the divine spark reflected in the human heart as love, which helps the crescent toward its fullness.

我们苏菲道团的标志是一颗有翼之心,这代表了我们道团的理念。一双翅膀代表了天和地,心是圣灵在地上的容器,当心一旦充满了圣灵,则会突然朝向天国升腾,因此我们的道团标志里的翅膀是做展翅状。新月代表了一种回应,回应着上帝之灵,并因此不断满盈,月亮作为表示回应的符号是因为月亮的逐步满盈是因为加强了对阳光的反射所致。我们看到的月光实际上是日光的反射,反射越多则月亮愈满。心中的五芒星是代表了人类心中的神圣火花——爱,这爱帮助新月不断满盈。

The Sufi Message is the message of the day. It does not bring theories or doctrines to add to those already existing, which puzzle the human mind. What the world needs today is the message of love, harmony, and beauty, the absence of which is the only tragedy of life. The Sufi Message does not give a new law. It wakens in humanity the spirit of brotherhood, with tolerance on the part of each for the religion of the other, and with forgiveness from each for the fault of the other. It teaches thoughtfulness and consideration, so as to create and maintain harmony in life; it teaches service and usefulness, which alone can make life in the world fruitful and in which lies the satisfaction of every soul.

苏菲讯息是具有鲜明的时代特色的,它并没有给已经有的理论和教条增加新的什么,这些理论和教条已经够使人类的心困惑的了。当今世界需要的是爱的讯息、和谐与大美的讯息,缺乏这些的人是一个悲剧。苏菲讯息并不传达一些新的律法,它来唤醒人类的兄弟之情,这种情谊可以是人类之间求同存异,相互宽恕,苏菲讯息教授人们如何体贴和关心彼此,在生命中创造和维持一种和谐状态,苏菲讯息教授人们如何去服务大众和什么是有益于大众的,这样就可以使人生过得丰富多彩,也使每个灵魂都满意。