七月十九日，星期五
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
AI-translated. May contain errors. For accurate text, refer to the original English.
中文
（由弟子S·E·沃尔多小姐记录）
一八九五年七月十九日，星期五。
只要我说"你"，我就有权说神在保护我们。当我看到另一个人时，我必须承受一切后果，并引入那第三者——理想——它矗立在我们之间；那是三角形的顶点。水蒸气变成雪，然后变成水，然后变成恒河；但当它是水蒸气时，没有恒河可言，当它是水时，我们也不会想到其中的蒸气。创造或变化的观念与意志不可分割地联系在一起。只要我们感知这个世界在运动，我们就不得不设想其背后有一个意志。物理学证明了感官的彻底虚幻性；没有什么事物真如我们所见、所闻、所触、所嗅、所尝的那样。某些振动产生某些结果，作用于我们的感官；我们所知的仅是相对的真理。
梵语中"真理"一词意为"存在性"（有/Sat）。从我们当前的立场来看，这个世界呈现为意志与意识。人格神对于他自身而言，与我们对于我们自身而言，是同等程度的实体，不多不少。神也可以被看作一种形相，正如我们被看见一样。作为人，我们必须有一位神；作为神，我们不需要任何神。这就是为什么罗摩克里希纳总是看见圣母（Divine Mother）永远与他同在，比他周围的任何事物都更加真实；但在三摩地中，一切都消失了，唯余真我（Atman）。人格神越来越近，直到他融化消失，不再有人格神，也不再有"我"，一切融入真我之中。
意识是一种束缚。设计论的论证声称智能先于形式而存在；但如果智能是任何事物的因，它自身反过来也是一个果。这就是幻（Maya）。神创造了我们，我们创造了神，这就是幻。这个循环是不间断的：心创造了身，身创造了心；蛋生鸡，鸡生蛋；树结种，种生树。这个世界既非完全分化，也非完全同质。人是自由的，必须超越两端。两者在各自的位置上都是正确的；但要达到真理，达到"存在性"，我们必须超越我们现在所知的关于存在、意志、意识、行为、运动、认知的一切。个体灵魂（Jiva）不存在真正的个体性；它作为一个复合物，最终将分崩离析。唯有超越一切分析之外的才是"单纯的"，唯有那才是真理、自由、不朽和至乐。一切为保存这虚幻个体性的挣扎实际上都是恶行。一切为丧失这种个体性的挣扎都是美德。宇宙中的一切事物都在试图打破这种个体性，或自觉地，或不自觉地。一切道德都建立在消除分离性或虚假个体性的基础之上，因为这是一切罪恶的根源。道德先于宗教而存在；后来宗教将其编纂成法典。习俗先出现，然后神话随之而来以解释它们。当事情正在发生时，它们遵循一种高于推理的法则；推理是后来在试图理解它们时产生的。推理不是推动力，它是事后的"反刍"。理性是人类行为的史官。
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佛陀是一位伟大的吠檀多学者（因为佛教实际上不过是吠檀多的一个分支），而商羯罗常被称为"隐蔽的佛教徒"。佛陀做了分析，商羯罗在此基础上做了综合。佛陀从不向任何事物低头——既不向吠陀，不向种姓，不向祭司，也不向习俗。他无畏地运用理性，直到理性所能到达的极限。如此无畏地追求真理，如此热爱一切众生——这是世界从未见过的。佛陀是宗教世界的华盛顿；他征服了一个王座，只是为了将它交给世人，正如华盛顿之于美国人民。他不为自己求取任何东西。
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
FRIDAY, July 19, 1895.
So long as I say "you", I have the right to speak of God protecting us. When I see another, I must take all the consequences and put in the third, the ideal, which stands between us; that is the apex of the triangle. The vapour becomes snow, then water, then Ganga; but when it is vapour, there is no Ganga, and when it is water, we think of no vapour in it. The idea of creation or change is inseparably connected with will. So long as we perceive this world in motion, we have to conceive will behind it. Physics proves the utter delusion of the senses; nothing really is as ever see, hear, feel, smell, taste it. Certain vibrations producing certain results affect our senses; we know only relative truth.
The Sanskrit word for truth is "isness" (Sat). From our present standpoint, this world appears to us as will and consciousness. Personal God is as much an entity for Himself as we are for ourselves, and no more. God can also be seen as a form, just as we are seen. As men, we must have a God; as God, we need none. This is why Shri Ramakrishna constantly saw the Divine Mother ever present with him, more real than any other thing around him; but in Samâdhi all went but the Self. Personal God comes nearer and nearer until He melts away, and there is no more Personal God and no more "I", all is merged in Self.
Consciousness is a bondage. The argument from design claims that intelligence precedes form; but if intelligence is the cause of anything, it itself is in its turn an effect. It is Maya. God creates us, and we create God, and this is Maya. The circle is unbroken; mind creates body, and body creates mind; the egg brings the chicken, the chicken the egg; the tree the seed, the seed the tree. The world is neither entirely differentiated nor yet entirely homogeneous. Man is free and must rise above both sides. Both are right in their place; but to reach truth, "isness", we must transcend all that we now know of existence, will, consciousness, doing, going, knowing. There is no real individuality of the Jiva (separate soul); eventually it, as a compound, will go to pieces. Only that which is beyond further analysis is "simple", and that alone is truth, freedom, immortality, bliss. All struggles for the preservation of this illusive individuality are really vices. All struggles to lose this individuality are virtues. Everything in the universe is trying to break down this individuality, either consciously or unconsciously. All morality is based upon the destruction of separateness or false individuality, because that is the cause of all sin. Morality exists first; later, religion codifies it. Customs come first, and then mythology follows to explain them. While things are happening, they come by a higher law than reasoning; that arises later in the attempt to understand them. Reasoning is not the motive power, it is "chewing the cud" afterwards. Reason is the historian of the actions of the human beings.
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Buddha was a great Vedantist (for Buddhism was really only an offshoot of Vedanta), and Shankara is often called a "hidden Buddhist". Buddha made the analysis, Shankara made the synthesis out of it. Buddha never bowed down to anything — neither Veda, nor caste, nor priest, nor custom. He fearlessly reasoned so far as reason could take him. Such a fearless search for truth and such love for every living thing the world has never seen. Buddha was the Washington of the religious world; he conquered a throne only to give it to the world, as Washington did to the American people. He sought nothing for himself.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。