我说过，无论如何，（投胎的）决定是老早就做好了。因此，要转世的人都知道自己等待的生命何时孕育。虽然它可以选择要不要在受孕那一刻入胎，却仍无法抗拒地被吸引到母亲受孕的那个时间和现场。
早在受孕之前，未来孩子的人格偶尔会探访未来父母的环境，这又是一种吸引。这是十分自然的。
在转世之间，一个人可能会看到来生情景的闪现，不一定是看到什么特定事件，而是体验新关系的精髓，并在期待中提醒自己所设置的挑战。所以说，你家中“未来的鬼”跟“过去的鬼”一样真实。
胎儿绝不是一个等待填充的物质空壳，因为即将入胎的新人格常常出入母体，或在周遭盘旋，特别是在受孕后，频率和强度更是日渐增加。不过，出生是非常令人震惊的，可以说是把人一下子完全拽入物质世界。在此之前，情况始终没什么变化，身体意识几乎是自动得到滋养，反应虽强而有力，但却是在高度受控的情况之下。
出生时，所有这些都骤然结束，新的刺激被快速引入，胎儿的身体意识快速接触到它此前从未体验过的新刺激。
它极需一个维持稳定的因素。在出生之前，身体意识和母亲在生理和心灵上有很深的认同，由此得到滋养与支持。细胞间的沟通远比你们想象的深入。单就身体意识而言，出生前胎儿几乎完全与母体认同。
在新的人格入胎之前，胎儿一直认为自己是母体的一部分。出生时，这种认同突然遭到否定。如果新的人格在出生前没有完全进入胎儿的身体，它往往会在出生时进入，为的是稳定新的有机体。换句话说，要安抚新的有机体。因此，新的人格会对出生有不同程度的体验，这取决于它何时进入这个维度空间。
如果在出生那一刻入胎，它还是相当独立的，尚未与它所进入的身体认同，而是扮演支持性的角色。如果人格在受孕时或出生前就已入胎，那么它就已经多少与胎儿的身体意识认同了。它已经开始指挥知觉——虽然不管有没有受到指挥，知觉的功能早就已经开始了——而人格将以最切身、最直接的方式体验出生时的震撼。
因而，出生是一个人切身的直接经验。新进入婴儿的人格，作为一个意识，是闪烁不定的，还需要一段时间才能稳定。以幼儿为例，尤其是刚出生不久的婴儿，在睡觉时他的意识就常常会离开身体。慢慢地，它与转世之间状况的认同逐渐减少，直到几乎所有焦点都集中于肉体中。
显然有些人对自己的身体认同得更加彻底。总的来说，对物质世界集中焦点有一个最佳点，这与时间的长短无关，重要的是强度。这个点可以持续一周或三十年。从那以后它便开始减弱，不知不觉地开始转移到其他的实相层面。
若是遇上一个危机，尤其是发生在人生最早期或最晚期的危机，很可能破坏他与身体的认同感，以致暂时离开身体。他可能有多种反应：如果身体意识也受到惊吓，他可能完全离开以致身体昏迷；如果惊吓是心理上的，而身体意识仍多少在正常运作，那么他可能回退到一个早期的转世人格状态。在这种情形下，这种回退通常持续一段时间就会过去。
In all cases the decisions have been made ahead of time, as I told you. The reincarnating personality is aware, therefore, when the conception for which it has been waiting takes place. And while it may or may not choose to enter at that point, it is drawn irresistibly to that time and point in space and flesh.
On occasion, long before conception takes place, the personality who will end up as the future child will visit that environment of both parents-to-be, drawn again. This is quite natural.
Between lives an individual may see flashes of the future existence, not necessarily of particular events, but experience the essence of the new relationship and in expectation remind himself of the challenge he has set. In these terms, the ghosts of the future are as real in your homes as the ghosts of the past.
You do not have completely empty shells of matter about to be filled, in that the new personality hovers in and about, particularly after conception and with greater frequency and intensity thereafter. The shock of birth has several consequences, however, that usually draw the personality full blast, so to speak, into physical reality. Before this, the conditions are fairly uniform. The body consciousness is nurtured almost automatically, reacting strongly but under highly controlled conditions.
At birth, all of this is suddenly over, and [new] stimuli [are] introduced with a rapidity that the body consciousness has never to that point experienced.
It greatly needs a stabilizing factor. Previously the body consciousness has been enriched and supported by deep biological and telepathic identification with the mother. The communication of the living cells is far more profound than you imagine. The identification is almost complete before birth as far as body consciousness alone is concerned.
Until the new personality enters, the fetus regards itself as a part of the organism of the mother. This support is suddenly denied at birth. If the new personality has not entered earlier to any full extent, it usually does so at birth, in order to stabilize the new organism. It comforts the new organism, in other words. The new personality, therefore, will experience birth to varying degrees according to when it has entered this dimension.
When it enters at the point of birth, it is fairly independent, not yet identified with the form it has entered, and acting in a supportive role. If the personality entered at conception or sometime before birth, then it has to some extent identified with the body consciousness, with the fetus. It has already begun to direct perception - though perception has begun whether or not it is so directed - and it will experience the shock of birth in immediate, direct terms.
There will be no distance between the personality and the experience of birth, then. The newly entered personality, as a consciousness, flickers, in that there is a while before stabilization takes place. When the child, particularly the young child, is sleeping, for example, the personality often simply vacates the body. Gradually the identification with the between-life situation dwindles until nearly full focus resides in the physical body.
There are obviously those who identify with the body far more completely than others. Generally speaking, there is an optimum point of focus in physical reality, a period of intensification that has nothing to do with duration. It can last for a week or thirty years, and from then onward it begins to dwindle, and imperceptibly begins to shift to other layers of reality.
Now. A crisis, particularly in very early or very late life, may so shatter the personality's identification with the body that he vacates it temporarily. He may do one of many things. He may leave so completely that the body goes into coma, if the body consciousness has also suffered shock. If the shock is psychological and the body consciousness is still operating more or less normally, then he may revert to an earlier reincarnational personality. In such a case, this is simply a regression that often passes.
校译： 美编：Laujenny
《赛斯说●第103期》
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文章标题：来吧，孩子发布于2022-05-10 10:50:36
