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The Law of One, Book II, Session 42
March 22, 1981

一的法則:卷二, 第四十二場集會
1981 3 2 2

Ra: I am Ra. I greet you in the love and in the light of the one infinite Creator. We communicate now.

RA 我是 Ra ,我在太一無限造物者的愛與光中向你們致意 我們現在開始通訊

Questioner: I am going to make a statement and ask you to comment on its degree of accuracy. I am assuming that the balanced entity would not be swayed either towards positive or negative emotions by any situation which he might confront. By remaining unemotional in any situation, the balanced entity may clearly discern the appropriate and necessary responses in harmony with the Law of One for each situation. Is this correct?

發問者: 我將做個聲明,並要求你評論它的正確程度 我假設平衡的實體不會被正面或負面的情緒所左右,不管在 可能遭遇的任何情況下 藉由在任何情況下都保持毫無感情 該平衡實體可以清晰地分辨適當及必須的回應,且在各個情況下都與一的法則和諧

***

我們星球上的大多數實體發現自己無意識地陷入每一個情緒的狀況中,每個實體依照自己獨特的偏見接觸到不同情緒,因為這些偏見,他們無法清楚地看見教導 / 學習的機會,以及在每一個情境的適當反應;於是必須經過一個充滿許多錯誤與嘗試的過程,結果是承受那重複許多、許多次的痛苦。直到他們有意識地覺察到需要平衡能量中心與反應。下一步是有意識地觀察並允許,對於各個情境的適切正面或負面反應平順地流過他們的存有,不留下任何情緒的染色。

我假設這個有意識地觀察正面或負面電荷能量流過存有的能力,可以被平衡練習增強;運用你給我們的這個練習,一個實體最終可以達成平衡,允許他保持在不動感情與無扭曲[關於一的法則方面]的狀態;就好比是一個看電視 - 電影的客觀的觀察者。

***

這樣說正確嗎

Ra: I am Ra. This is an incorrect application of the balancing which we have discussed. The exercise of first experiencing feelings and then consciously discovering their antitheses within the being has as its objective not the smooth flow of feelings both positive and negative while remaining unswayed but rather the objective of becoming unswayed. This is a simpler result and takes much practice, shall we say.

RA 我是 Ra ,關於我們討論過的平衡 這是不正確的應用
平衡的 練習首先體驗感覺,然後有意識地在存有中發現其對立面的感覺,這個練習的目的並不是在正面與負面感覺中平順地流動 同時保持毫不動搖 毋寧說保持毫不動搖才是目的 這是一個較為簡單的結果,但需要許多練習 容我們如此說

The catalyst of experience works in order for the learn/teachings of this density to occur. However, if there is seen in the being a response, even if it is simply observed, the entity is still using the catalyst for learn/teaching. The end result is that the catalyst is no longer needed. Thus this density is no longer needed. This is not indifference or objectivity but a finely tuned compassion and love which sees all things as love. This seeing elicits no response due to catalytic reactions. Thus the entity is now able to become co-Creator of experiential occurrences. This is the truer balance.

經驗的催化劑的作用是為了使這個密度的學習 / 教導得以發生 無論如何 只要有個回應 即使它是單純的觀察 該實體便仍在使用催化劑來學習 / 教導 最終結果是催化劑不再被需要 如此,這個密度就不再被需要了 平衡 並不是漠然 客觀 而是精細調頻的憐憫心與愛 能夠視一切事物為愛 這樣的看見便不會因為催化劑而有所反應 因此該實體現在能夠成為人生經驗事件的共同 - 創造者 這是較為真實的平衡

Questioner: I will attempt to make an analogy. If an animal, shall I say, a bull, in a pen attacks you because you have wandered into his pen, you get out of his way rapidly but you do not blame him. You do not have much of an emotional response other than the response that he might damage you. However, if you encounter another self in his territory and he attacks you, your response may be more of an emotional nature creating physical bodily responses. Am I correct in assuming that when your response to the animal and to the other-self is that of seeing both as Creator and loving both and understanding their action in attacking you is the action of their free will then you have balanced yourself correctly in this area? Is this correct?

發問者: 我將嘗試做個類比 容我說 如果獸欄中一頭公牛攻擊你,因為你迷路走進牠的獸欄中 你很快地躲開牠 但你不會責怪他 你也不會有太多的情緒反應,除了擔心牠可能傷害你的反應之外 然而 如果你遭遇到另一個自我在他的領域 然後他攻擊你 你的反應可能帶有更多的情緒特質 並產生肉體反應 我假設當你對於動物及其他 - 自我的反應皆為視他們為造物者 愛他們並理解到他們攻擊你的行為是他們的自由意志行為 那麼你已經在這個領域正確地平衡了你自己 這樣說是否正確

Ra: I am Ra. This is basically correct. However, the balanced entity will see in the seeming attack of an other-self the causes of this action which are, in most cases, of a more complex nature than the cause of the attack of the second-density bull as was your example. Thus this balanced entity would be open to many more opportunities for service to a third-density other-self.

RA 我是 Ra ,這基本上是正確的 無論如何 平衡的實體會看到其他 - 自我表面上的攻擊其中的原因 在多數情況下 這原因都比第二密度公牛攻擊的原因要來得複雜許多,如同你剛才的例子 因此 該平衡實體會開放更多的機會來服務第三密度的其他 - 自我

Questioner: Would a perfectly balanced entity feel any emotional response in being attacked by the other-self?

發問者: 一個完美平衡的實體在受到其他 - 自我攻擊的時候,會感到任何情緒的反應嗎

Ra: I am Ra. This is correct. The response is love.

RA 我是 Ra ,這是正確的 這個反應是愛

Questioner: In the illusion that we now experience it is difficult to maintain this response especially if the attack results in physical pain, but I assume that this response should be maintained even through physical pain or loss of life. Is this correct?

發問者: 在我們經驗的幻象中 要保持這種反應是困難的 特別是受到攻擊導致肉體疼痛 但我假設即使經歷 極度 的痛苦 甚至失去 肉體 生命 也應該維持這種反應 這是正確的嗎

Ra: I am Ra. This is correct and further is of a major or principle importance in understanding, shall we say, the principle of balance. Balance is not indifference but rather the observer not blinded by any feelings of separation but rather fully imbued with love.

RA 我是 Ra ,這是正確的。進一步說 理解 容我們說 平衡原則的過程中 具有主要或 原則 重要性 容我們說 平衡不是漠然 而是觀察者不被任何分離的感覺所矇蔽 而且 完全地被愛充滿

Questioner: In the last session you made the statement that “We, that is Ra, spent much time/space in the fifth-density balancing the intense compassion that we had gained in the fourth-density.” Could you expand on this concept with respect to the material you just discussed?

發問者: 在上次集會 你曾敘述 " 我們,也就是 Ra ,花了許多時間 / 空間在第五密度平衡我們在第四密度獲得的強烈憐憫心 " 連同剛才討論的題材,你可以詳述這個概念嗎

Ra: I am Ra. The fourth-density, as we have said, abounds in compassion. This compassion is folly when seen through the eyes of wisdom. It is the salvation of third-density but creates a mismatch in the ultimate balance of the entity.

RA 我是 Ra 第四密度 如我們曾說過 富於憐憫心 當透過智慧的眼睛觀看這種憐憫心是魯莽的 它是第三密度的救贖,但在實體的終極平衡中創造了不匹配

Thus we, as a social memory complex of fourth-density, had the tendency towards compassion even to martyrdom in aid of other-selves. When the fifth-density harvest was achieved we found that in this vibratory level flaws could be seen in the efficacy of such unrelieved compassion. We spent much time/space in contemplation of those ways of the Creator which imbue love with wisdom.

因此我們 做為第四密度的社會記憶複合體 傾向趨於憐憫心,即使需要殉難以協助其他 - 自我 進入 第五密度的收割完成,我們發現振動層次的瑕疵可以看做是未經緩解之憐憫心的作用 我們花了許多時間 / 空間在沉思造物者之道將智慧灌注到愛之中

Questioner: I would like to try to make an analogy for third-density of this concept. Many entities here feel great compassion for relieving the physical problems of third-density other-selves by administering to them in many ways, with food if there is hunger as there is now in the African nations, by bringing them medicine if they feel that there is a need to minister to them medically, and being selfless in all of these services to a very great extent.

發問者: 我嘗試做個關於這個概念的第三密度類比 這裡有許多實體感到極大的憐憫,以減輕第三密度其他 - 自我的肉體問題,藉由許多方式來幫助他們 將食物帶給非洲鬧飢荒的國家 將醫藥帶給那些需要醫療照顧的人們 在很大的程度上無我地從事這些服務

This is creating a vibration that is in harmony with green-ray or fourthdensity but it is not balanced with the understanding of fifth-density that these entities are experiencing catalysts and a more balanced administration to their needs would be to provide them with the learning necessary to reach the state of awareness of fourth-density than it would be to minister to their physical needs at this time. Is this correct?

這種舉動創造的振動與綠色光芒或第四密度是和諧一致的,但它沒有被第五密度的理解所平衡,這些 需要幫助的 實體們正在經驗催化劑,更平衡的照顧應該是提供他們必須的學習,讓他們可以抵達第四密度的覺知狀態,而非直接照顧他們肉體需要 這樣說正確嗎

Ra: I am Ra. This is incorrect. To a mind/body/spirit complex which is starving, the appropriate response is the feeding of the body. You may extrapolate from this.

RA 我是 Ra ,這是不正確的 對於一個快餓死的心 / / 靈複合體 適當的回應是餵養其身體 你可從這個例子向外推測

On the other hand, however, you are correct in your assumption that the green ray response is not as refined as that which has been imbued with wisdom. This wisdom enables the entity to appreciate its contributions to the planetary consciousness by the quality of its being without regard to activity or behavior which expects results upon visible planes.

另一方面 無論如何 你假設綠色光芒不如被智慧灌注的光來得精練,這是正確的 智慧讓一個實體能夠從自身存有的品質來欣賞它對地球意識的貢獻 而不會 特意進行某種活動或行為,期待在可見次元平面上有結果。

Questioner: Then why do we have the extreme starvation problem in, generally, the area of Africa at this time? Is there any metaphysical reason for this, or is it purely random?

發問者: 那麼,為什麼我們在非洲區域 一般來說 有著極度的飢荒問題 這背後是否有任何形而上的原因 或者純粹是隨機因素

Ra: I am Ra. Your previous assumption was correct as to the catalytic action of this starvation and ill health. However, it is within the free will of an entity to respond to this plight of otherselves, and the offering of the needed foodstuffs and substances is an appropriate response within the framework of your learn/teachings at this time which involve the growing sense of love for and service to other-selves.

RA 我是 Ra ,關於這個飢荒以及不健康現象的催化活動 前者的假設是正確的 無論如何 一個實體在自由意志的範圍內回應其他自我的困境 給予必須的食物與物資是恰當的回應,它屬於你們這個時期的學習 / 教導架構 涉及逐漸增長的愛以及對其他 - 自我的服務

Questioner: What is the difference in terms of energy center activation between a person who represses emotional responses to emotionally charged situations and the person who is balanced and, therefore, truly unswayed by emotionally charged situations?

發問者: 那麼,一個人面對充滿情緒狀況的回應是壓抑情感,另一個人身心平衡 因此 真正 不受充滿情緒狀況的左右,這兩個人在能量中心啟動方面有什麼差異

Ra: I am Ra. This query contains an incorrect assumption. To the truly balanced entity no situation would be emotionally charged. With this understood, we may say the following: The repression of emotions depolarizes the entity in so far as it then chooses not to use the catalytic action of the space/time present in a spontaneous manner, thus dimming the energy centers. There is, however, some polarization towards positive if the cause of this repression is consideration for other-selves. The entity which has worked long enough with the catalyst to be able to feel the catalyst but not find it necessary to express reactions is not yet balanced but suffers no depolarization due to the transparency of its experiential continuum. Thus the gradual increase in the ability to observe one’s reaction and to know the self will bring the self ever closer to a true balance. Patience is requested and suggested, for the catalyst is intense upon your plane and its use must be appreciated over a period of consistent learn/teaching.

RA 我是 Ra ,這個詢問包含一個不正確的假設 對於一個真正平衡的實體,沒有一種情況會是充滿情緒的 有了這個認知 我們可以說以下的事情 壓抑情感會去除該實體的極性,因為它選擇不去自發性地使用現有空間 / 時間的催化劑行動 因此使得能量中心變得黯淡 無論如何 如果壓抑是為了考慮其他 - 自我 則會產生一些朝向正面的極化 一個花足夠長的時間工作催化劑的實體能夠感覺到該催化劑,但覺得不需要表現出反應 這樣的實體尚未達到平衡 但由於其經驗連續體之透明度 並不會承受極化減少的後果 因此逐漸增加觀察自身反應的能力,並知曉自我,將不斷把自我帶向更接近真實平衡的境地 我們要求並建議 要有 耐心 因為催化劑在你們的層面是強烈的,必得經過一段前後一致的學習 / 教導時期,它的用處才能被辨別出來

Questioner: How can a person know when he is unswayed by an emotionally charged situation or if he is repressing the flow of emotions, or if he is in balance and truly unswayed?

發問者: 一個人如何知道他不被充滿情緒的狀況左右,或者他正在壓抑情感的流動 或者他處於平衡,真正地不動搖

Ra: I am Ra. We have spoken to this point. Therefore, we shall briefly iterate that to the balanced entity no situation has an emotional charge but is simply a situation like any other in which the entity may or may not observe an opportunity to be of service. The closer an entity comes to this attitude the closer an entity is to balance. You may note that it is not our recommendation that reactions to catalyst be repressed or suppressed unless such reactions would be a stumbling block not consonant with the Law of One to an other-self. It is far, far better to allow the experience to express itself in order that the entity may then make fuller use of this catalyst.

RA 我是 Ra ,我們曾經提及這點 因此 我們將簡短地重述 對於 一個平衡的實體 沒有一種情況會是充滿情緒的,如同任何其他情況,只是單純的一種狀況該實體可能會 不會 觀察 到一個服務的機會 一個實體越接近這種態度,該實體就越接近平衡 你可以注意到我們不推薦壓抑或抑制對於催化劑的反應 除非如此的反應不符合一的法則,而會成為其他 - 自我的絆腳石 遠遠 比壓抑 為佳的選擇是允許經驗表達它自己,好讓實體可以更充分地使用這個催化劑

Questioner: How can an individual assess what energy centers within its being are activated and in no immediate need of attention and which energy centers are not activated and are in need of immediate attention?

發問者: 一個人如何評估它內在哪些能量中心已被開啟 沒有需要立即去照顧 哪些能量中心未被開啟 需要立即的照顧

Ra: I am Ra. The thoughts of an entity, its feelings or emotions, and least of all its behavior are the signposts for the teaching/learning of self by self. In the analysis of one’s experiences of a diurnal cycle an entity may assess what it considers to be inappropriate thoughts, behaviors, feelings, and emotions.

RA 我是 Ra ,一個實體的思想 它的感覺或情感 以及最後的行為都是自我教導 / 學習的路標 在分析一個實體的每日經驗中 一個實體可以評估它所認為的不適當的思想、行為、感覺、情感

In examining these inappropriate activities of mind, body, and spirit complexes the entity may then place these distortions in the proper vibrational ray and thus see where work is needed.

在檢驗這些不適當的 心智、身體、靈性 複合體活動之中,該實體可以將這些扭曲放在適當振動光芒中,因此了解需要工作哪裡

Questioner: In the last session you said, “that when the self is conscious to a great enough extent of the workings of the catalyst of fasting, and the techniques of programming, it then may through concentration of the will and the faculty of faith alone cause reprogramming without the analogy of fasting, diet, or other analogous bodily complex disciplines.” What are the techniques of programming which the higher self uses to insure that the desired lessons are learned or attempted by the third-density self?

發問者: 在上次集會,你說 " 當自我的意識持續工作禁食這個催化劑,並熟悉編寫程式的技巧,到了某個足夠的程度,它可以僅透過意志的集中與信心機能,促成程式被重新編寫,而不需要禁食,飲食計畫,或其他類比的身體複合體的修練 "
高我使用什麼程式技巧確保渴望的課程會被學習 或會被第三密度的自我 位於我們第三密度的人生實驗室 所嘗試

Ra: I am Ra. There is but one technique for this growing or nurturing of will and faith, and that is the focusing of the attention. The attention span of those you call children is considered short. The spiritual attention span of most of your peoples is that of the child. Thus it is a matter of wishing to become able to collect one’s attention and hold it upon the desired programming.

RA 我是 Ra ,成長或滋養 意志與信心 只有一個技巧 那就是集中注意力 你們所稱的小孩,其注意力持續期間被認為是很短的 你們大多數人的靈性注意力持續期間就跟小孩一樣 因此關鍵取決於想要有能力聚集一個實體的注意力並保持它 用於渴望的程式規劃上

This, when continued, strengthens the will. The entire activity can only occur when there exists faith that an outcome of this discipline is possible.

持續這個舉動將強化意志力 這整個活動唯有信心的存在才會發生 才有可能產生修練的結果

Questioner: Can you mention some exercises for helping to increase the attention span?

發問者: 你可否述說一些有助於增加注意力持續時間的練習

Ra: I am Ra. Such exercises are common among the many mystical traditions of your entities. The visualization of a shape and color which is of personal inspirational quality to the meditator is the heart of what you would call the religious aspects of this sort of visualization.

RA 我是 Ra ,這類的練習在你們許多的神秘傳統中是常見的 冥想者內心具像化 visualization 對於個人而言有靈性作用的圖形及顏色 這是你們所稱的具象化之宗教層面的核心

The visualization of simple shapes and colors which have no innate inspirational quality to the entity form the basis for what you may call your magical traditions.

具像化那些對於該實體而言不具固有 激勵品質 的簡單圖形及顏色 這個舉動形成你們所稱的魔法傳統

Whether you image the rose or the circle is not important. However, it is suggested that one or the other path towards visualization be chosen in order to exercise this faculty. This is due to the careful arrangement of shapes and colors which have been described as visualizations by those steeped in the magical tradition.

不管你心中想像的是玫瑰或圓圈都不重要 無論如何 我們建議選擇一條具像化的途徑好鍛鍊這個機能
這是 由於 這些被仔細安排的圖形及顏色 曾是 那些 沉浸 在魔法傳統中的實體所描述的具像

Questioner: As a youth I was trained in the engineering sciences which include the necessity for three dimensional visualization for the processes of design. Would this be helpful as a foundation for the type of visualization which you are speaking of, or would it be of no value?

發問者: 在年輕的時候 我在工程科學方面接受訓練,包括三度空間的具像化,這是在設計過程中必須學習的 這個能力是否對於你剛才說的具像化有幫助,可以做為一個基礎 或者它沒有什麼價值

Ra: I am Ra. To you, the questioner, this experience was valuable. To a less sensitized entity it would not gain the proper increase of concentrative energy.

RA 我是 Ra ,對於你 發問者 這個經驗是有價值的 對於一個較不敏感的實體而言,那不會適當地增加集中 注意力 的能量

Questioner: Then the less sensitized entity should use … What should he use for the proper energy?

發問者: 那麼,較不敏感的實體應該用 他應該用什麼好取得適當的能量

Ra: I am Ra. In the less sensitized individual the choosing of personally inspirational images is appropriate whether this inspiration be the rose which is of perfect beauty, the cross which is of perfect sacrifice, the Buddha which is the All-being in One, or whatever else may inspire the individual.

RA 我是 Ra ,對於較不敏感的個體,選擇有鼓舞個人靈性作用的形象是適當的 不論那靈感是玫瑰象徵的完全之美 十字架象徵的完美犧牲 佛陀象徵太一之內的 全體 - 存有 All-Being ), 或不管什麼可以激勵該個體的東西

Questioner: Using the teach/learning relationship of parent to child, what type of actions would demonstrate the activation of the energy centers in sequence from red to violet?

發問者: 以親子之間的教導 / 學習關係為例 什麼型態的行為可以表現出能量中心的啟動,依序從紅色到紫羅蘭色

Ra: I am Ra. This shall be the last full query of this working.

RA 我是 Ra ,這將是此次工作的最後一個完整詢問

The entity, child or adult, as you call it, is not an instrument to be played. The appropriate teach/learning device of parent to child is the open-hearted being-ness of the parent and the total acceptance of the beingness of the child. This will encompass whatever material the child entity has brought into the life experience in this plane.

一個實體 小孩或成人 如你所稱呼 並不是一件拿來彈奏的樂器 親子間的適當教導 / 學習方法是雙親開放心胸,並且完全接納孩子的存在性 這包含孩子實體在這個次元平面所帶來的任何生活題材

There are two things especially important in this relationship other than the basic acceptance of the child by the parent. Firstly, the experience of whatever means the parent uses to worship and give thanksgiving to the one infinite Creator, should if possible be shared with the child entity upon a daily basis, as you would say. Secondly, the compassion of parent to child may well be tempered by the understanding that the child entity shall learn the biases of service-to-others or service-to-self from the parental other-self. This is the reason that some discipline is appropriate in the teach/learning. This does not apply to the activation of any one energy center for each entity is unique and each relationship with self and other-self doubly unique. The guidelines given are only general for this reason.

除了雙親接受孩子的基本前提 有兩件事在親子關係上特別的重要
首先 不管是什麼方式,雙親用來敬拜並感謝太一無限造物者的經驗 如果可能的話 每天與孩子實體分享這種經驗
其次 雙親對於孩子的憐憫心大可被一個認知所鍛鍊 即孩子實體將從父母親 其他 - 自我 身上學習到服務他人 服務自我的傾向 這是有些紀律適宜於教導 / 學習的原因
以上這些並不適用於任何一個能量中心的啟動,因為每一個實體都是獨特的 而每一個自我與其他 - 自我的關係又是加倍地獨特 因此我們只能給予一般的指導方針

Is there a brief query before we leave this instrument?

在我們離開這個器皿之前,是否有簡短的詢問

Questioner: Is there anything that we can do to make the instrument more comfortable or to improve the contact?

發問者: 有沒有什麼我們可以做的 好讓這器皿更舒適 或改善這個通訊

Ra: I am Ra. The instrument is well. I leave you, my friends, in the love and the light of the infinite Creator. Go forth, then, rejoicing in the power and the peace of the one infinite Creator. Adonai.

RA 我是 Ra ,器皿狀態良好 我的朋友們 我在無限造物者的愛與光中離開你們 向前去吧 在太一無限造物者的大能與和平中歡欣鼓舞 Adonai

(本次集會結束)


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