第五密度新人類

凱西之哲學

TEXT OF READING 5749-14

這個靈異解讀由凱西在ARE辦公室Arctic Crescent, Virginia Beach, Va., 給出。時間是1941年5月14日，由在場凱西自己和ARE成員湯瑪斯‧蘇格儒提出解讀要求。

This Psychic Reading given by Edgar Cayce at the office of the Association, Arctic Crescent, Virginia Beach, Va., this 14th day of May, 1941, in accordance with request made by the self - Mr. Thomas Sugrue, Active Member of the Ass''n for Research & Enlightenment, Inc.

出席︰凱西；休林，導讀人；戴維斯，速記；湯瑪斯‧蘇格儒和格秋

Edgar Cayce; Hugh Lynn Cayce, Conductor; Gladys Davis, Steno. Thomas Sugrue and Gertrude Cayce.

R E A D I N G

時間︰下午4︰10--4︰35東部標準時間。

Time of Reading 4:10 to 4:35 P. M. Eastern Standard Time.

1. HLC: You will have before you the enquiring mind of the entity, Thomas Sugrue, present in this room, and certain of the problems which confront him in composing the manuscript of THERE IS A RIVER.

休林︰你將有在這個房間裡的個體---湯瑪斯‧蘇格儒---的詢問的思想，以及他正在寫作的書稿---有一條河---的有關問題。

The entity is now ready to describe the philosophical concepts which have been given through this source, and wishes to parallel and align them with known religious tenets, especially those of Christian theology.

此個體正在準備寫作從這個資源給出的有關哲學概念，希望與已知的宗教教義，特別是基督教神學相統一和並行。

The entity does not wish to set forth a system of thought, nor imply that all questions of a philosophical nature can be answered through this source - the limitations of the finite mind prevent this.

此個體並不奢望建立一個思想體系，也不認為所有哲學疑問均可透過此取得得到答案---因為有限思惟有其局限。

But the entity wishes to answer those questions which will naturally arise in the mind of the reader, and many of the questions which are being asked by all people in the world today.

但此個體仍希望得到這些自然在讀者腦袋裡浮現出的問題的答案，當今世界的許多人都提出過此類問題。

Therefore the entity presents certain problems and questions, which you will answer as befits the entity's understanding and the task of interpretation before him.

所有此人提出問題，你將給出回答以幫助此人理解和解釋。

2. EC: Yes, we have the enquiring mind, Thomas Sugrue, and those problems, those questions that arise in the mind of the entity at this period. Ready for questions.

是的，我們有了湯瑪斯‧蘇格儒詢問的思想和此時在他思想中的問題。等待提問。

3. (Q) The first problem concerns the reason for creation. Should this be given as God's desire to experience Himself, God's desire for companionship, God's desire for expression, or in some other way?

(A) God's desire for companionship and expression.

問︰第一個問題是關於創世/起源(creation)。這應該是上帝渴望去經歷祂自己，還是上帝的尋求同伴的渴望，還是上帝渴望一種表達，還是其它什麼？

答︰上帝的渴望是為了同伴和表達(companionship and expression)。

4. (Q) The second problem concerns that which is variously called evil, darkness, negation, sin. Should it be said that this condition existed as a necessary element of creation, and the soul, given free will, found itself with the power to indulge in it, or lose itself in it?

Or should it be said that this is a condition created by the activity of the soul itself? Should it be described, in either case, as a state of consciousness, a gradual lack of awareness of self and self's relation to God?

(A) It is the free will and its losing itself in its relationship to God.

問︰第二個問題是關於所謂的邪惡、黑暗、負面或罪惡。這些條件的存在是創世的必要原素，所以被賦有自由意志和各種能力的靈魂沈溺其中，並遺失了自我？還是應該被描述成是靈魂自己所造成的？還是在上述任何一種狀態下， 一個自我遺失及與上帝關係意識的遺失？

答︰起因于自由意志和遺失了與上帝的關係。

5. (Q) The third problem has to do with the fall of man. Should this be described as something which was inevitable in the destiny of souls, or something which God did not desire, but which He did not prevent once He had given free will? The problem here is to reconcile the omniscience of God and His knowledge of all things with the free will of the soul and the soul's fall from grace.

(A) He did not prevent, once having given free will. For, He made the individual entities or souls in the beginning. For, the beginnings of sin, of course, were in seeking expression of themselves outside of the plan or the way in which God had expressed same. Thus it was the individual, see?

Having given free will, then, - though having the foreknowledge, though being omnipotent and omnipresent, - it is only when the soul that is a portion of God CHOOSES that God knows the end thereof.

問︰第三個問題是關於人類的墮落(fall of man)。這是應該被描述成靈魂的不可避免的宿命，還是儘管不是上帝的渴望，但他既然賦予了自由意志，他就沒有阻止其發生？... ...

答︰一旦賦予了自由意志，他(上帝)就沒有阻止。他從開始締造了我們個體/靈魂。但原罪來自于我們選擇了表現自我，而不是上帝的表現計畫。這是個體行為。明白了？

上帝既然給了自由意志，儘管他擁有先見之明，雖然他無所不在、無所不能，但只有在作為他的一部分的我們作出選擇之后，他才會知道結果如何。

6. (Q) The fourth problem concerns man's tenancy on earth. Was it originally intended that souls remain out of earthly forms, and were the races originated as a necessity resulting from error?

(A) The earth and its manifestations were only the expression of God and not necessarily as a place of tenancy for the souls of men, until man was created - to meet the needs of existing conditions.

問︰第四個問題是關於人類在地球的寄居(tenancy)。它是用來為採用地球空間的形體的靈魂設計的嗎？各個種族的起源是是原罪的必要性嗎？

答︰地球以及其上的(各類)形式，僅僅是上帝的一種表達，並不專門是為有人類形體的靈魂寄居的。一直到滿足要求的條件時，人類才出現。

7. (Q) The fifth problem concerns an explanation of the Life Readings. From a study of these it seems that there is a trend downward, from early incarnations, toward greater earthliness and less mentality. Then there is a swing upward, accompanied by suffering, patience, and understanding. Is this the normal pattern, which results in virtue and oneness with God obtained by free will and mind?

(A) This is correct. It is the pattern as it is set in Him.

問︰第五個問題是關於生命解讀的。從這些解讀可以看出早期的轉世有一種向下的趨勢，更多地球化、更少精神化。然后伴隨著苦難、耐心和理解，有了一種轉向。這是一個正常的透過自由意志和心智與上帝合一的結果和格局嗎？

答︰敘述正確。這是一個格局，依他(耶穌)而設。

8. (Q) The sixth problem concerns interplanetary and inter-system dwelling, between earthly lives. It was given through this source that the entity Edgar Cayce, after the experience as Uhjltd, went to the system of Arcturus, and then returned to earth. Does this indicate a usual or an unusual step in soul evolution?

問︰第六個問題是關於兩個轉世之間的星際遊歷和不同系統之間的停留。此訊息管道曾經講過凱西這個個體在Uhjltd那一世后去了牧夫座的大角星系統(system of Arcturus) ，然后又反回地球。這是靈魂發展的一個正常步驟嗎？

(A) As indicated, or as has been indicated in other sources besides this as respecting this very problem, - Arcturus is that which may be called the center of this universe, through which individuals pass and at which period there comes the choice of the individual as to whether it is to return to complete there - that is, in this planetary system, our sun, the earth sun and its planetary system - or to pass on to others. This was an unusual step, and yet a usual one.

答︰我們講過---其它一些管道也提及過這個問題，大角星可以被稱作這個宇宙的中心。個體透過那裡，在那個期間決定是否回到原來的系統以完成(全部課程)--- 決定是否回到這個有太陽和地球的行星系統，還是進入其它系統。這是一個不平常的步驟，但也不十分異常。

9. (Q) The seventh problem concerns implications from the sixth problem. Is it necessary to finish the solar system cycle before going to other systems?

(A) Necessary to finish the solar cycle.

問︰第七個問題與第六個有關聯。必需完成太陽系統后再進入其它系統嗎？

答︰有必要完成太陽系統循環。

10. (Q) Can oneness be attained - or the finish of evolution reached - on any system, or must it be in a particular one?

(A) Depending upon what system the entity has entered, to be sure. It may be completed in any of the many systems.

問︰可以在任何一個系統中達到與道合一---或者完成靈魂發展，還是必須在某一個特別的系統中？

答︰這要看個體進入那個系統。可以在許多系統中的任何一個中完成。

11. (Q) Must the solar cycle be finished on earth, or can it be completed on another planet, or does each planet have a cycle of its own which must be finished?

(A) If it is begun on the earth it must be finished on the earth. The solar system of which the earth is a part is only a portion of the whole. For, as indicated in the number of planets about the earth, they are of one and the same - and they are relative one to another. It is the cycle of the whole system that is finished, see?

問︰必須在地球上完成太陽系統的循環，還是可以在其它行星上；每個行星有自己的循環必須要完成嗎？

答︰如果是在地球上開始，就需在地球上完成。地球的太陽系僅是整體的一部分。其它提及過的如地球的行星很多，他們是同一的、同樣的---彼此相關。要完成整個系統的循環，明白嗎？

12. (Q) The eighth problem concerns the pattern made by parents at conception. Should it be said that this pattern attracts a certain soul because it approximates conditions which that soul wishes to work with?

(A) It approximates conditions. It does not set. For, the individual entity or soul, given the opportunity, has its own free will to work in or out of those problems as presented by that very union. Yet the very union, of course, attracts or brings a channel or an opportunity for the expression of an individual entity.

問︰第八個問題涉及到父母授孕時形成的格局。可以將這個格局描述成吸引有近似問題的那個靈魂，希望得到解決嗎？

答︰形成近似的情況，但並沒有完全確定。因為個體或靈魂在給出的機遇面前有自己的自由意志去決定是否踏入由於(父母的) 結合而呈現下面前的問題。當然這種結合吸引或為個體的表現帶來了機遇。

13. (Q) Does the incoming soul take on of necessity some of the parents' karma?

(A) Because of its relative relationship to same, yes. Otherwise, no.

問︰進入的靈魂是否承襲部分父母的業力？

答︰基於他們的相對關係，是的。否則的話，沒有。

14. (Q) Does the soul itself have an earthly pattern which fits back into the one created by the parents?

(A) Just as indicated, it is relative - as one related to another; and because of the union of activities they are brought in the pattern. For in such there is the explanation of universal or divine laws, which are ever one and the same; as indicated in the expression that God moved within Himself and then He didn't change, though did bring to Himself that of His own being made crucified even in the flesh.

問︰是否靈魂個體自身有自己的地球影響符合父母所建立的格局？

答︰正如講過的，這是相對的---一個與另一個相關，也與父母的結合所帶來的格局有關。而正在此中，有了宇宙聖靈法則的解釋，他們同一。正如這種表述給出的︰上帝在自身之中動了，他沒有改變，

但確實為自己帶來肉體的十字架刑。

15. (Q) Are there several patterns which a soul might take on, depending on what phase of development it wished to work upon - i.e., could a soul choose to be one of several personalities, any of which would fit its individuality?

(A) Correct.

問︰是否有幾個格局給靈魂個體，這樣依據靈魂自己的願望和發展階段來選擇？就是說一個靈魂是否可以選擇性格，以符合其個體性。

答︰正確。

16. (Q) Is the average fulfillment of the soul's expectation more or less than fifty percent?

(A) It's a continuous advancement, so it is more than fifty percent.

問︰靈魂完成任務的百分比超過還是低于50%？

答︰這是連續的發展，所有應超過50%。

17. (Q) Are hereditary, environment and will equal factors in aiding or retarding the entity's development?

(A) Will is the greater factor, for it may overcome any or all of the others; provided that will is made one with the pattern, see? For, no influence of heredity, environment or what not, surpasses the will; else why would there have been that pattern shown in which the individual soul, no matter how far astray it may have gone, may enter with Him into the holy of holies?

問︰世襲的、環境的和意志原素對個體的發展或遲滯有相同的作用嗎？

答︰意志的作用更大，它可以超越所有其它原素，意志與格局同一。沒有任何世襲的、環境的原素超過意志；不然的話為什麼在個體靈魂中有這樣的格局︰無論個體漂流多遠都可以與他一起進入聖地。

18. (Q) The ninth problem concerns the proper symbols, or similes, for the Master, the Christ. Should Jesus be described as the soul who first went through the cycle of earthly lives to attain perfection, including perfection in the planetary lives also?

(A) He should be. This is as the man, see?

問︰第九個問題是關於導師基督象徵意義，或者說是相似性。是否可以這么說耶穌這個靈魂是第一個透過地球的循環取得圓滿，包括星際說的圓滿？

答︰他應該是。但這是作為一個人的角度來看的。

19. (Q) Should this be described as a voluntary mission One Who was already perfected and returned to God, having accomplished His Oneness in other planes and systems?

(A) Correct.

問︰可以這樣敘述嗎︰這是一個自願的傳教---一個已經圓滿地回到上帝那兒的、一個在其它系統完成合一的個體的行為？

答︰正確。

20. (Q) Should the Christ-Consciousness be described as the awareness within each soul, imprinted in pattern on the mind and waiting to be awakened by the will, of the soul's oneness with God?

(A) Correct. That's the idea exactly!

問︰基督意識是否可以被描述為在每一個靈魂的意識中、心智裡的意志格局，等待被意志所喚醒，與上帝合一？

答︰正確。非常確切﹗

21. (Q) Please list the names of the incarnations of the Christ, and of Jesus, indicating where the development of the man Jesus began.

(A) First, in the beginning, of course; and then as Enoch, Melchizedek, in the perfection. Then in the earth of Joseph, Joshua, Jeshua, Jesus.

問︰列出耶穌基督轉世的名字，作為耶穌的發展在那裡開始的。

答︰首先，當然是太初；然后作為以諾, 默基瑟德 達到圓滿。然后在地球上作為約瑟夫, 約書亞, 耶書亞(?), 耶穌。

22. (Q) The tenth problem concerns the factors of soul evolution. Should mind, the builder, be described as the last development because it should not unfold until it has a firm foundation of emotional virtues?

(A) This might be answered Yes and No, both. But if it is presented in that there is kept, willfully, see, that desire to be in the at-onement, then it is necessary for that attainment before it recognizes mind as the way.

問︰第十個問題涉及到靈魂發展的原素。心智---作為建設師---可以被描述為最後開發的，因為只有情緒的美德建立起來后，心智才可以展開？

答︰這可以回答為對與不對。如果自己的意志是渴望同一，那么就必需在心智認識歸路之前開發好(美德)。

23. (Q) The eleventh problem concerns a parallel with Christianity. Is Gnosticism the closest type of Christianity to that which is given through this source?

(A) This is a parallel, and was the commonly accepted one until there began to be set rules in which there were the attempts to take short cuts. And there are none in Christianity!

問︰第十一個問題是與基督教有關。是否諾斯底教義更接近與這個管道給出的訊息？

答︰他們有共同點。在設立規則企圖抄捷徑前，(諾斯底) 曾經為廣泛接受。但是基督教中沒有捷徑。

24. (Q) What action of the early church, or council, can be mentioned as that which ruled reincarnation from Christian theology?

(A) Just as indicated, - the attempts of individuals to accept or take advantage of, because of this knowledge, see?

問︰可以講述在早期的教會的有關從基督教教義中將轉世剔除的事件嗎？

答︰剛講過的，那些人試圖接受或利用那些知識。

25. (Q) Do souls become entangled in other systems as they did in this system?

(A) In other systems that represent the same as the earth does in this system, yes.

問︰在其它系統中靈魂也會象這個系統一樣被困住？

答︰在與地球系統一樣的其它系統裡，是的。

26. (Q) Is there any other advice which may be given to this entity at this time in the preparation of these chapters?

(A) Hold fast to that ideal, and using Him ever as the Ideal. And hold up that NECESSITY for each to meet the same problems. And DO NOT attempt to shed or to surpass or go around the Cross. THIS is that upon which each and every soul MUST look and know it is to be borne in self WITH Him.

問︰有其它什麼給此個體的建議，讓他更好地準備書的這一章？

答︰堅定理想，永遠將他作為理想。緊握這個每個人必須面對的要點。不要試圖免去、跨過或繞過十架。這十架是附在每一個靈魂裡面的，每位必須知曉︰在自我中與他同在。

27. We are through for the present.

完成解讀。

Copy to Thomas Sugrue

" " Ass'n file

雲思騰編譯