第五密度新人類

January 5, 1991 Saturday

瑞吉：現在，讓我們進一步討論下去。

Raj: Now, I want to take this a step further.

你心中切莫存有某些狀態會有礙於你聆聽天音的成見，而開始質疑那「指導靈」是可能存在的，也是唾手可得的。其中一個障礙，當然首推你的身體，好像你若要從事某種活動，必先坐下來，並且忘掉你的身體。你確實需要全力保持你心靈的集中，才能進行你種種的工作坊；但你會漸漸明瞭，即使在你的工作坊中，你身體的動作（不像你此刻只是動一動嘴巴而已），與你的「皈心狀態」並不是相互抵制的。

It is necessary for you not to argue against the possibility and accessibility of Guidance by assuming that certain conditions are not conducive to Listening and Hearing. One of these, of course, relates to your body, as though if you have been engaged in activity or movement, you will need to necessarily sit down and become unconscious of it. Indeed, you must rely heavily upon your experience of being centered and carrying on the activities of the Workshops. You will realize that movement of the body occurs during a Workshop—not just the movement of your lips, as is occurring at this moment—and that movement of the body is not inconsistent with being centered.

身體的活動本身未必會讓你偏離「皈心狀態」，但有一前提，你必須無條件地接納身體的活動。即使在慢跑時，你照樣能夠聽到「內在指引」，我甚至可以這樣說，身體的活動是可能成為你在「皈心狀態」下聆聽「指導靈」整個經驗的一部份，只要你不再全神貫注於身體，它的活動本身不至於喧賓奪主就行了。身體與其活動只有一個存在目的，就是為了具體表現出你所聆聽到的真知。

Movement of the body is not, in itself, distracting to centeredness. The necessity is to give permission unconditionally. I will tell you that you can be jogging and still Hear. To be physically active does not constitute a block to Hearing. Physical activity can become part of the whole experience of centeredness and of Guidance, while not giving your focused attention to the movements, because in and of themselves they do not constitute appropriate “subject-matter,” if I can put it that way. The body, and the movements of the body, exist for the sole purpose of giving visibility and tangibility—expression—to what you find yourself Knowing as a result of Listening.

究竟來說，一切事物，包括所有的形式，都只是真知生生不已的活動而已，也就是自性的生生不已。安住於真知之境，或由真知之境出發，不論以什麼形式出現，都會與生命本體認同，因為自性不會失落自己的真實身份，而掉入「形式」的迷宮裡。

Absolutely everything, all form, is simply the expression of the movement of Knowing, the movement of Self. Abide with the Knowing, and be from the Knowing, and all form will identify Being, because there will be no misidentification of Self to cause a preoccupation with form.

我之所以這樣講，是因為你必須非常清楚，當你的意識由思想層面轉向真知層面時，你對自己的自性並不會因此而變得毫無意識，對你的身體也不會毫無意識的，只是自性（Self）以及所謂的法身(Body)不會再與你的肉體認同而已。

I mention this because you must be very clear that in shifting from thinking to Knowing, you will not become unconscious of Self, and you will not become unconscious of body. It is just that Self and Body will not be identified with body!

讓我再重複說一次，自性和法身再也不會與身體認同了！

Again, it is just that Self and Body will not be identified with body.

事實很單純，自我的意識和身體的意識變成次要的了，真知一出面，它們便銷聲匿跡了。然而，意識仍會經驗到完整的「自我感」（identity）與「自我認同」（identification）。這是另一個重點。

The simple fact is that self-consciousness and body-consciousness become secondary, and ultimately nonexistent in the Act of Knowing. And yet, consciousness, with full identity and identification will be experienced—another key point!

如今，你與我安排定期的對話，像目前這樣，是很重要的。就像冥想能喚醒你的「皈心狀態」，我們的對話也能喚醒你對真知的本體經驗，這會讓你更清晰地看出它的「喜樂」、它的「整合性」，以及它「本來如是」的境界。而且，在真知經驗中，你不會喪失你對自性的任何經驗，包括了我先前提到的「自我感」與「自我認同」；你也可以稱之為「心」與「身」。

真知經驗所傳達的訊息不會為你的「老搭檔」撐腰，也不會支持那老搭檔的判斷和它的分裂意識。我必須不斷提醒你這一點，才能鞏固你不想活得支離破碎的渴望，想要活得一無所懼的渴望，不再動則生咎的渴望，不再活得如此欲振乏力的渴望，最後，捨棄你的老搭檔的渴望，這些都是值得你去追求的。

Now, it is important for you and I to speak regularly, as we are doing, because just as meditating reminds you of the experience of centeredness, our conversing reminds you of the nature of the experience of Knowing, which provides you with the clear perspective of the pleasure of It, the Integrity of It, the naturalness of It, and the fact that in the experience of It there is no loss of any experience of Self, including, as I said, identity and identification—what might be called mind and body. The experience of It does not convey or substantiate the sidekick, the sidekick’s judgments, or the sidekick’s sense of separation. You must be reminded of this because it helps to substantiate to you the desirability of not being fragmented, the desirability of not experiencing fear, the desirability of not being “bumbling,” the desirability of not experiencing incompetence, the desirability of releasing the sidekick.

當你進入真知之境，所經驗到的內在整合，會鼓舞起你的願心，不再輕易掉回先前的無知及恐懼之中。你要瞭解，你所熟悉的生活並不代表那是你真正想要的，它對你或許具有某種安心作用，卻無法真正滿足你，因為它並不包括圓滿在內，它不會給你一種一致且一貫的感覺。熟悉的事物未必讓人心安，我是指生命本體的那種平安。當你感受到生命本體的平安時，像你此刻這樣，你很清楚，上述的熟悉感並不包含這種經驗。

It is only the experience of Integrity, which you have when you are Knowing, that will promote the willing release of any desire to shift back to ignorance, to shift back to fear. You see, just because something is familiar does not mean it is actually desirable. It may feel comfortable, but it does not feel fulfilling, because it does not embrace fulfillment. It is not an experience of congruence or unity. That which is familiar does not provide peace—the Peace of your Being. And when you are feeling the Peace of your Being, as you are right now, it is obvious to you that the familiar does not include this experience.

在我們私下對話之際，我希望你更加專心，因為在這對話之際，你會同時經驗到那一體相融的圓滿。目前，你尚未由它獲得所有的裨益，因為你尚未覺悟出：你一直在扮演「門戶」的角色，而且你就是傳訊的門戶，你已成了真理的代言人，這本身構成了你對生命本體既真實又有意識的經驗。你很喜歡我們對話的附加效應，好像有個絕對真實的Raj在跟你互動[2]；你還不了解，那其實是真正的「你」。

Now, I encourage you to pay more attention when you are doing the private conversations, because when you are doing them, you are also experiencing this fulfillment, this congruence. But you have not gleaned from it its full benefit because you have not been aware of the fact that it has been you standing as the Door, and as the Door, being the presence of the Voice for Truth which constitutes your real conscious experience of Being. You have seen it as a pleasant side-effect, you might say, of something else² which is Real that is going on, rather than the realness of You.

只要你肯留意一下，並且願意接受這個事實：你此刻感受到的圓滿，其實就是你與自性一致與一貫的感覺，你便不難明白，這種一致與一貫的經驗並非源自於我，而是源自於你自己。你一旦由此經驗到真正的你，那麼，我們結束對話之後，你更沒有理由感到落空，好像只剩下你一個人了（我是指你那個老搭檔）。

If you will pay attention, and if you will accept the fact that the experience of fulfillment you are having is an experience of congruence with your Self, you will realize that the integrity of it hasn’t been derived from me and not from you. And because it constitutes a real experience of You, there is even less reason for you to release it at the end of the last conversation [of the day] as though now all there is left is you—meaning the sidekick.

（克里斯進入房間問了一個問題。）

[Chris entered the room to ask a question.]

你剛剛受到克里斯的「干擾」，但你選擇不把它視為一種與我們的對話不協調的干擾，你發現你能夠輕易地由「皈心狀態」出現於他的眼前，結果，這「干擾」非常短暫。假如，你先前視它為干擾，表示你選擇將你的注意力由「皈心狀態」轉移到外界去了，你若對此感到心煩的話，這事件就會搞得沒完沒了，克里斯多夫也不會有你與他一起且為他而在的感覺。只要你能由「皈心狀態」出發，周遭的一切事件與經驗都會變得單純、清晰而且圓滿的。

Now, you have just had “an interruption” by Chris, but you chose not to interpret it as something at odds with our conversation. You found that you were able to be present for him from your Center with relative ease, and as a result, the “interference” was very brief. If, however, it had been treated as an interference, and if you had chosen to shift your attention from Centered attentiveness to external attentiveness, with a certain degree of botheration associated with it, the event would have been prolonged and Christopher would not have felt you had been present with and for him. To be from your Center inevitably causes experience to be simple and clear and full.

…

你整天喝咖啡，一邊跟我對話，一邊抽煙，這些都屬於某種活動，有內在的，有外在的，你並不認為這些活動干擾到你的「皈心狀態」，妨礙了你的傾聽。這些活動與我們的交流並非一回事；你搔頭，你改變坐姿讓自己舒服一點，這些與交流也不是一回事。我這樣提醒，是因為你還認為那些與真知示現並無直接關聯的世俗活動，多多少少會傷害到你的「皈心狀態」。

You drink coffee all day long, and you smoke cigarettes right through your conversations. That is movement. It is activity—internal and external. You do not interpret it as something which could interfere with your being Centered and Listening. And yet those are activities which are not apart of the communication. You scratch your head, you shift your position for comfort, and not as part of the communication. I bring this up because you assume that the mundane movements which are not directly associated with the expression of Knowing are somehow not susceptible to Centeredness.

在我們對話時或是工作坊中，你感到自在，因為我稱之為「教育」，又在過程中傳遞出具體且專一的愛來。但是，你還無法將「皈心狀態」與你跟克里斯互動，或是吃晚餐，或是與朋友相處聯在一起。除了工作坊或是私下對話這類事情以外，你還沒有找到立足點，讓你由自己的「皈心狀態」活在這世界上。所以我才向你指出，活在「皈心狀態」，並沒有妨礙你搔頭或是剛才你把卡在牙縫的食物剔出來，也沒有妨礙你喝咖啡，當克里斯多福進入你房間時，並沒妨礙你把「皈心」的教誨用在他身上。

You are comfortable when a conversation or a Workshop is occurring, because it conveys what I will call a process of education, a very specific, focused expression of love. But, you are not able to identify Centeredness with relating to Chris, or to eating dinner, or to being with friends. You do not have much basis—outside of the scope of a Workshop or of a private conversation—for being in the world from your Center. And so I point out to you that being Centered has not inhibited you from scratching your head or removing a piece of food from your tongue just a moment ago which had become lodged in your tooth, nor of drinking coffee, nor, in the case of Christopher’s coming in the room, relating to him without “teaching.”

…

你該如何由你的「皈心狀態」吃飯？你該如何由你的「皈心狀態」玩猜字遊戲？你該如何由你的「皈心狀態」擁抱他人？你該如何由你的「皈心狀態」欣賞美景？我並不打算回答這些問題，我要說的是：從你去做之中發掘，從有目的的「做」中，如同你有目的地從事工作坊以及私下對話時那樣由「皈心狀態」出發。同時記得，這對你目前是個關鍵問題，在你做的當中，你會經驗到一致與一貫的整合感，及你本體生命圓滿的平安，這還構成了你對自性的經驗，只是減去了恐懼，減去了無力感，減去了老搭檔的一切特質。

How do you eat dinner from your Center? How do you play Pictionary from your Center? How do you hug someone from your Center? How do you observe the scenery from your Center? I am not going to answer that. I am going to say, explore doing it! And explore doing it on purpose, just as much as you engage in Workshops and private conversations from your Center on purpose. And remember, because this is the key point for you at this time, that in doing it, you will experience the integrity, the congruence, the Peace of your Being which is fulfilling, and will constitute an experience of Self—minus fear, minus the sense of incompetence, minus all the characteristics of the sidekick.

…

現在，關於你經濟上的擔憂，我告訴你，擔憂也是出自思想，此刻，你讓自己向真知開放。真知，也就目前既是你又是我的對話，它根本沒有涉及金錢，不是嗎？所以，這不構成問題。它與一致且一貫之境無關，兩者根本扯不上任何關係。我們所說的，其實正是針對你的經濟問題以及其他所有的問題而發的；但你的老搭檔，小我，卻老要求真知按照它認定的問題來答覆。真知從不跟著問題跑，它其實很具體地挖掘問題，問題就解決了。

Now, there is concern about finances. I will tell you, that concern is arising out of thinking. At this time, you are letting yourself be open to Knowing. Knowing, identified as You/Me speaking, is not addressing money, is It? Therefore, that is not the issue. That is not where congruence is needed. That is not what congruence is needed about. What we are talking about is specifically relevant to your finances, among other things. It is only the ego, the sidekick, which would demand that Knowing address what it sees to be a problem. Knowing doesn’t address problems. Knowing specifically uncovers resolution, solutions.

…

我期待明天與你的對話。

I will look forward to speaking with you tomorrow.

_____________________

² Meaning “Raj.”

[2]指的是“瑞吉”。

³ Sounds of construction of a new house next door.

[3]隔壁蓋新房子的噪音。