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凯西之哲学---附解读5749-14---凯西解读65

2016-10-26 思维科学会

凯西之哲学---附解读5749-14


凯西之哲学---附解读5749-14这是凯西资料中最精彩的解读之一。

这个解读是凯西的第一本传记“有一条河” 

的哲学一章的基础。那一章有系统地概述了灵魂的自然特性和其在宇宙中的历程。作者汤玛斯•苏格儒的这本书在过去的六十多年里,将凯西的工作介绍给了无数寻求的人们。最后的一章“哲学” 

总结出了包含在解读中的要点。没有这个解读,作者大概无法写出“哲学”一章。

当你开始认真研究凯西解读时,阅读(再读) “哲学” 

是必需的。你会在书里发现与来自于这个解读的观点,在其它章节中也可以找到,作者理解了这一解读后的文字。因为作者必需从解读中汲取信息,以读者明白的语言描述出来。

从解读的提问中我们可以清楚地知道,作者准备充分。他研究了解读资料和圣经教义及其它哲学理论。他组织十一个问题,目的是得到一个较为系统的关于物质界的解释。

尽管有许多细微、有趣的差别,但解读基本给出以下五类信息:

1、创世和生命之目的;

2、自由意志的重要性;

3、灵魂历程的宇宙观;

4、转世的过程和对生活的影响;

5、耶稣基督

当然汤玛斯•苏格儒还参考了许多其它关于创世的解读。但这个解读直接地叙述了人类的堕落。凯西很认真地对待“邪恶” 

这个问题。但在回答这个古老的问题的起因时,他集中在灵魂对自由意志的误用上。要注意的是,解读使用灵魂一词来讲述我们与生俱来的自然特性,而用人类一词描述发生在后来的物质界的创造。

灵魂该来到地球吗?回答有点隐晦“并不专门是为有人类形体的灵魂寄居的” 。当灵魂一旦建立起堕落的状态时,地球就成为一个有意义的经历场所。

事实上,凯西的这个解读非常强调自由意志这个问题。与心智和灵性一起成为灵魂特性的自由意志在解读中有如下影响:

1、堕落的缘由;

2、是帮助和阻滞灵魂发展的最大要素(超越环境和遗传);

3、出生时供灵魂发展的机会的决定要素;

4、刻录在每一个灵魂潜意识中的基督意识(道) 的唤醒角色

这个基督的另一个部分是关于耶稣基督的。凯西的其它基督说过,“耶稣是格局” ,而“基督是能量” 

。耶稣这一灵魂的任务明确化了。但凯西对耶稣前世的描述让我们疑惑了:“作为Enoch, Melchizedek(已经)达到圆满” ,为什么还要“作为Joseph, 

Joshua, Jeshua, Jesus” 重新来过?凯西说在人类的任何一个时期都有基督存在。耶稣并不是唯一达到基督意识状态的人类。这应该见仁见智。

最后的问题好像是给汤玛斯•苏格儒的个人建议:不要绕过十架。就是说除非一个人真正懂得自我牺牲的涵义,他将无法理解创世、大角星、耶稣前世等等的意义。

这个叙述点出甘地说过的名言:要留意没有人性的科学、没有原则的政治、没有性格的知识、没有工作的财富、没有道德的商业、没有意识的闲乐、没有牺牲的崇拜。

凯西在告诫读者要注意:在获取知识的同时,运用知识才有意义。不是只去探索形而上学的神秘和转换心理学的精华,而忘记在生活中放弃小我的安排和目标。这可能是凯西哲学之总结。

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凯西之哲学---附解读5749-14

TEXT OF READING 5749-14



这个灵异解读由凯西在ARE办公室Arctic Crescent, Virginia Beach, Va., 

给出。时间是1941年5月14日,由在场凯西自己和ARE成员汤玛斯•苏格儒提出解读要求。


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:凯西;休林,导读人;戴维斯,速记;汤玛斯•苏格儒和格秋

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

Gertrude Cayce.


R E A D I N G



时间:下午4:10--4:35东部标准时间。

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:你将有在这个房间里的个体---汤玛斯•苏格儒---的询问的思想,以及他正在写作的书稿---有一条河---的有关问题。


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. 



此个体正在准备写作从这个资源给出的有关哲学概念,希望与已知的宗教教义,特别是基督教神学相统一和并行。


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. 



此个体并不奢望建立一个思想体系,也不认为所有哲学疑问均可通过此取得得到答案---因为有限思维有其局限。


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. 



但此个体仍希望得到这些自然在读者脑袋里浮现出的问题的答案,当今世界的许多人都提出过此类问题。


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.


所有此人提出问题,你将给出回答以帮助此人理解和解释。

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,我们有了汤玛斯•苏格儒询问的思想和此时在他思想中的问题。等待提问。



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.



问:第一个问题是关于创世/起源(creation)。这应该是上帝的意愿去经历自己(desire to experience 

Himself),还是上帝的寻求同伴的意愿(desire for companionship),还是上帝寻求一种表达(desire for 

expression),还是其它什么? 

答:上帝的意愿是为了同伴和表达(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.



问:第二个问题是关于所谓的邪恶、黑暗、负面或罪恶。这些条件的存在是创世的必要因素,所以被赋有自由意志和各种能力的灵魂沉溺其中,并遗失了自我?还是应该被描述成是灵魂自己所造成的?还是在上述任何一种状态下, 

一个自我遗失及与上帝关系意识的遗失? 

答:起因于自由意志和遗失了与上帝的关系。




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.

问:第三个问题是关于人类的堕落(fall of 

man)。这是应该被描述成灵魂的不可避免的宿命,还是尽管不是上帝的意愿,但他既然赋予了自由意志,他就没有阻止其发生?... ... 

答:一旦赋予了自由意志,他(上帝)就没有阻止。他从开始缔造了我们个体/灵魂。但原罪来自于我们选择了表现自我,而不是上帝的表现计划。这是个体行为。明白了? 

上帝既然给了自由意志,尽管他拥有预瞻智慧(foreknowledge),虽然他无所不在、无所不能(being omnipotent and 

omnipresent),但只有在作为他的一部分的我们作出选择之后,他才会知道结果如何。 

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.



问:第四个问题是关于人类在地球的寄居(tenancy)。她是用来为采用地球空间的形体的灵魂设计的吗?各个种族的起源是是原罪的必要性吗? 

答:地球以及其上的(各类)形式,仅仅是上帝的一种表达,并不专门是为有人类形体的灵魂寄居的。一直到满足要求的条件时,人类才出现。 


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.



问:第五个问题是关于生命解读的。从这些解读可以看出早期的转世有一种向下的趋势,更多地球化、更少精神化。然后伴随着苦难、耐心和理解,有了一种转向。这是一个正常的通过自由意志和心智与上帝合一的结果和格局吗?

答:叙述正确。这是一个格局,依他(耶稣)而设。




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? 

问:第六个问题是关于两个转世之间的星际游历和不同系统之间的停留。此信息渠道曾经讲过凯西这个个体在Uhjltd那一世后去了牧夫座的大角星系统(system of 

Arcturus) ,然后又反回地球。这是灵魂发展的一个正常步骤吗?

(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:我们讲过---其它一些渠道也提及过这个问题,大角星可以被称作这个宇宙的中心。个体通过那里,在那个期间决定是否回到原来的系统以完成(全部课程)--- 

决定是否回到这个有太阳和地球的行星系统,还是进入其它系统。这是一个不平常的步骤,但也不十分异常。


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.



问:第七个问题与第六个有关联。必需完成太阳系统后再进入其它系统吗?

答:有必要完成太阳系统循环。


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.



问:可以在任何一个系统中达到与道合一---或者完成灵魂发展,还是必须在某一个特别的系统中?

答:这要看个体进入那个系统。可以在许多系统中的任何一个中完成。


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?



问:必须在地球上完成太阳系统的循环,还是可以在其它行星上;每个行星有自己的循环必须要完成吗?

答:如果是在地球上开始,就需在地球上完成。地球的太阳系仅是整体的一部分。其它提及过的如地球的行星很多,他们是同一的、同样的---彼此相关。要完成整个系统的循环,明白吗?


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.



问:第八个问题涉及到父母授孕时形成的格局。可以将这个格局描述成吸引有近似问题的那个灵魂,希望得到解决吗?

答:形成近似的情况,但并没有完全确定。因为个体或灵魂在给出的机遇面前有自己的自由意志去决定是否踏入由於(父母的) 

结合而呈现在面前的问题。当然这种结合吸引或为个体的表现带来了机遇。


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.



问:进入的灵魂是否承袭部分父母的报应?

答:基於他们的相对关系,是的。否则的话,没有。


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.



问:是否灵魂个体自身有自己的地球影响复合父母所建立的格局?

答:正如讲过的,这是相对的---一个与另一个相关,也与父母的结合所带来的格局有关。而正在此中,有了宇宙圣灵法则的解释,他们同一。正如这种表述给出的:上帝在自身中动了,他没有改变,但确实为自己带来肉体的十字架刑。





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.



问:是否有几个格局给灵魂个体,这样依据灵魂自己的意愿和发展阶段来选择?就是说一个灵魂是否可以选择个性(Personalities),以复合其本性(Individuality)。

答:正确。



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.



问:灵魂完成任务的百分比超过还是低于50%?

答:这是连续的发展,所有应超过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?



问:世袭的、环境的和意志因素对个体的发展或迟滞有相同的作用吗?

答:意志的作用更大,它可以超越所有其它因素,意志与格局同一。没有任何世袭的、环境的因素超过意志;不然的话为什么在个体灵魂中有这样的格局:无论个体漂流多远都可以与祂一起进入圣地。


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?



问:第九个问题是关于导师基督象征意义,或者说是相似性。是否可以这么说耶稣这个灵魂是第一个通过地球的循环取得圆满,包括星际说的圆满?

答:他应该是。但这是作为一个人的角度来看的。


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.



问:可以这样叙述吗:这是一个自愿的传教---一个已经圆满地回到上帝那儿的、一个在其它系统完成合一的个体的行为?

答:正确。


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!



问:基督意识是否可以被描述为在每一个灵魂的意识中、心智里的意志格局,等待被意志所唤醒,与上帝合一?

答:正确。非常确切!


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.



问:列出耶稣基督转世的名字,作为耶稣的发展在那里开始的。

答:首先,当然是太初;然后作为Enoch, Melchizedek达到圆满。然后在地球上作为Joseph, Joshua, Jeshua, Jesus。


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.



问:第十个问题涉及到灵魂发展的因素。心智---作为建设师---可以被描述为最后开发的,因为只有情绪的美德建立起来后,心智才可以展开?

答:这可以回答为对或不对。如果自己的意志是愿望同一,那么就必需在心智认识归路之前开发好(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!



问:第十一个问题是与基督教有关。是否诺斯底教义更接近与这个渠道给出的信息?

答:他们有共同点。在设立规则企图抄捷径前,(诺斯底) 曾经为广泛接受。但是基督教中没有捷径。


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?



问:可以讲述在早期的教会的有关从基督教教义中将转世剔除的事件吗?

答:刚讲过的,那些人试图接受或利用那些知识。


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.



问:在其它系统中灵魂也会象这个系统一样被困住?

答:在与地球系统一样的其它系统里,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.



问:有其它什么给此个体的建议,让他更好地准备书的这一章?

答:坚定理想,永远将祂作为理想。紧握这个每个人必须面对的要点。不要试图免去、跨过或绕过十架。这十架是附在每一个灵魂里面的,每位必须明了:在自我中与祂同在。


27. We are through for the present. 



完成解读。



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