解析赛斯第二（二）

?此段摘自《灵魂永生》第二十二章 

辞别和引介：从我的角度看多维人格的各种面貌

我曾经是十二个孩子的母亲。对教育一无所知，一点也不漂亮，尤其是在晚年，脾气狂暴，嗓音粗哑。那是公元六世纪的耶路撒冷一带。孩子们有许多父亲，我尽我所能地养活他们。

我叫玛莎芭。我们无处栖身，寄人篱下，最后全靠乞讨。但在那一世，物质生活比我所知的任何一世都更具反差，也更具敏锐性。一片面包皮都比我所有前世尝过的任何一块蛋糕要好吃得多，不管那些蛋糕上撒了多少糖霜。

当孩子们笑时，我开心极了，而不管我们多贫困，每个早晨都是个胜利的惊喜，因为我们没在睡梦中长眠，也没被饿死。我特意选择了那样的一生，正如你们每个人也选择了自己的人生一样，而我这样做是因为厌烦了前几世过多的享乐。生活太安逸，使我无法再将注意力清晰聚焦在世间所能提供的引人入胜的物质性乐趣和体验上。

虽然我对孩子们大吼大叫，有时也怒骂造化弄人，我却为生命的神圣庄严所震撼，而且对真正的灵性比我做僧侣时理解得还要深刻。这并不表示贫困会导向真理，或受苦有益于灵魂。许多与我处于同样境况的人并没学到什么。它其实意指你们每个人事先就知道自己的弱点和优势所在，而为了自己的目的选择了这一世的生活境况。

用你们的话说，我后来活过比较富有的人生，而在我的人格完形里，那个妇人仍活在我里面——比方说，就像孩童活在成人里面——而且她把后来的境遇与先前的人生相比，内心充满了感激。她激励我更好地利用我的优势。

因此在你之内，你的各个转世人生以更大的方式来说是同时发生的。再用“成年”这个比喻，就好像在你里面的孩童是你记忆与经验的一部分，但在另一方面却已离你而去，从你这儿走开，你仿佛只是那个儿童“变成”的一个成人而已。因此，我曾经做过的那些人虽已各奔前程，却仍是我的一部分，而我也是他们的一部分。

我仍活在赛斯第二的记忆里，作为一个他由之而生的“自己”。而我现在这个“自己”却已不是将他生出来的那个“自己”了。只是由于你们对时间与意识的僵化观念，才使得这些陈述显得很奇怪:再说一次，因为在一个更大的背景下，我记得赛斯第二。因此，所有这些连接都是开放的。所有的心理事件也全都彼此影响。

I was once a mother with twelve children. Ignorant in terms of education, far from beautiful, particularly in later years, with a wild temper and raucous voice. This was around Jerusalem in the sixth century. The children had many fathers. I did my best to provide for them.

My name was Marshaba. We lived wherever we could, squatting in doorways and, finally, all begging. Yet in that existence, physical life had a contrast, a sharpness greater than any I had known. A crust of bread was far more delicious to me than any piece of cake, however well-frosted, had ever been in lives before.

When my children laughed I was overwhelmed with delight, and despite our privations, each morning was a triumphant surprise that we had not died in our sleep, that we had not succumbed to starvation. I chose that life deliberately, as each of you choose each of yours, and I did so because my previous lives had left me too blase. I was too cushioned. I no longer focused with clarity upon the truly spectacular physical delights and experiences that earth can provide.

Though I yelled at my children and screamed sometimes in rage against the elements, I was struck through with the magnificence of existence, and learned more about true spirituality than I ever did as a monk. This does not mean that poverty leads to truth, or that suffering is good for the soul. Many who shared those conditions with me learned little. It does mean that each of you choose those life conditions that you have for your own purpose, knowing ahead of time where your weaknesses and strengths lie.

In the gestalt of my personality, as in your terms I lived later richer lives, that woman was alive again in me — as, for example, the child is alive in the adult, and filled with gratitude comparing later circumstances to the earlier existences. She urged me to use my advantages better.

So in you, your various reincarnational existences in a large manner co-occur. Using the analogy of adulthood again, it is as if the child within you is a part of your own memory and experience, and yet in another way has left you, gone apart from you as if you are only one adult that the child “turned into.” So the people that I have been have gone their own way, and yet are a part of me and I of them.

I am alive in Seth Two’s memory, as a self from which he sprang. Yet the self I am now is not the self from which he sprang. Only your rigid ideas of time and consciousness make these statements seem strange to you:for in a larger context, again, I can remember Seth Two. All of these connections therefore are open. All psychological events affect all others.

编译： /        美编：

《赛斯说?第216期》

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