AR：这是一篇可以颠覆现行精神疾病医疗体系的文章，请广为传播，可以救很多人，有相当一部分精神疾病的发生是来自祖先和自然灵界的召唤和信息的传递，他们（这一类所谓的精神病人）有机会成为唤醒人类意识的媒介和疗愈师，而现行对治精神疾病的西医体系对此一无所知。回归传统，回归自然，已经是当下拯救我们自己的当务之急。
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马力多马·索姆博士解释道：在萨满的眼里，精神病是“一个疗愈者诞生”的迹象。所以，精神错乱是灵性的紧急状况，灵性的危机，它需要如此被对待以便让一个疗愈者能够诞生。
西方人眼里的精神疾病，非洲的达噶拉人认为是“来自另一个世界的好消息”。经历（精神）危机的人是被选者，他们将作为来自灵界的有必要的沟通的信息的媒介。索姆博士说：“精神错乱，所有的行为错乱，都意味着两种明显不能兼容的能量出现在同一个能量场里。”当一个人在处理来自灵界的能量出现时没有获得帮助，就会出现错乱。
1980年索姆博士初次来到美国进修研究生的时候遇到的一件事是，这个国家如何对应精神疾病。一个青年学生因为“神经性抑郁”被送到精神病院，索姆博士去看了他。
“我是如此的震惊。我第一次近距离的看，在这个国家人们如何对待一个人，他呈现出我在家乡的村子里的人呈现的同样症状。”震惊索姆博士的是，给予这类症状的关注全部基于病理学，他们认为这类症状是必须被制止的。这与他的文化中对待这类情况的态度是截然相反的。当他巡查病房看到病人们被严苛监管的情况，有的被绑在束缚衣里，有些被划定在吃药区，其他人在尖叫，他自省道：“这就是这个文明对待即将要出生的疗愈师们的方式。多么大的损失！一个终于与来自另一个世界的能量连接上的人就这样被白白浪费掉。”
换句话说，也许更能被西方头脑所理解，因为西方的人们通常没有被教会应对或者知晓通灵现象，灵性世界的存在。事实上，通灵的能力的是被诋毁的。当来自灵性世界的能量出现在一个西方的灵魂之上，这个人完全不会对整合这股能量有所准备，他甚至不知道什么正在发生。后果可能很可怕。没有合适的背景知识和协助而应对来自另一个层次的实相的突破，在所有实用的角度来看，这个人就是疯了。重计量的精神抑制药物会使问题复杂化，并且阻止这个人整合已经接收到的能量，这能量本来可以引导这个灵魂发展和成长。
在精神病房里，索姆博士看到病人周围有大量的存有，大多数人看不到但是萨满和通灵者能够看到的存在体。“是它们导致了这些人的（精神）危机，”他说。在他看来，那些存在体在努力想把那些药物和其药效拔出那个它们将要与之合一的人，这加强了病人在整个过程中的痛苦。“那些存在体的行为就像是人体能量场里面的挖掘机。它们在这方面真的很可怕。那些被他们这样对待的人一直在尖叫着，呻吟着，”他说。他无法在那个环境中待下去，落荒而逃。
在达噶拉的传统里，整个社团会帮助这个人和谐来自两个世界的能量，与他融合的灵性世界和他的村庄和社群。这个人之后就能够成为连接两个世界的桥梁，以社群需要的信息和疗愈帮助和服务他们。这样，一个精神危机以一个疗愈师的诞生而终结。“另一个世界（灵界）与我们的世界的关系是一种资助或赞助的关系，”索姆博士解释道，“更经常的是，这种合一在这个人身上升起的知识和技术，是直接来自灵界提供的知识和技术。”
The beings who were increasing the pain of theinmates on the mental hospital ward were actually attempting to merge with theinmates in order to get messages through to this world. The people they hadchosen to merge with were getting no assistance in learning how to be a bridgebetween the worlds and the beings’ attempts to merge were thwarted. The resultwas the sustaining of the initial disorder of energy and the aborting of thebirth of a healer.
实际上，那些在增加精神病院病人痛苦的生命体是在试图与之合一以便将信息带给这个世界。当那些被选中合一的人没有得到任何关于学习成为世界与存在体桥梁的协助时，那些试图合一的生命体便被阻挠了。结果最初混乱的能量继续持续，而疗愈师的诞生也只能流产了。
“The Western culture has consistently ignored the birth of the healer,”states Dr. Somé. “Consequently, there will be a tendency from the other world to keep tryingas many people as possible in an attempt to get somebody’s attention. They haveto try harder.” The spirits are drawn to people whose senses have not beenanesthetized. “The sensitivity is pretty much read as an invitation to come in,” he notes.
“西方文化一直无视疗愈师的诞生”，索姆博士表示，“因此，便有一种趋势是另一个世界不停尝试尽可能多的人来引起某些人的注意。它们不得不更努力。”感官没有被麻醉的人会吸引那些灵，“敏感性基本上可以看作是让其进入的邀请。”他记录道。
Those who develop so-called mental disorders arethose who are sensitive, which is viewed in Western culture as oversensitivity.Indigenous cultures don’t see it that way and, as a result, sensitive peopledon’t experience themselves as overly sensitive. In the West, “it is the overload of the culture they’re in that is just wrecking them,”observes Dr. Somé. The frenetic pace, the bombardment of the senses, and the violent energythat characterize Western culture can overwhelm sensitive people.
那些产生了所谓精神失常的人便是敏感人群，也被西方文化看作是过度敏感。土著文化并不这样看，因此不会让敏感人群有自己被看做过度敏感的经历。在西方，“是他们所处的文化的超负载使他们失事坠落，”索姆博士观察到。狂热的步伐，被轰炸的感官以及暴力能量所塑造的西方文化会压垮这些敏感人群。
SCHIZOPHRENIA AND FOREIGNENERGY
精神分裂与外来能量
With schizophrenia, there is a special “receptivity to a flow of images and information, which cannot becontrolled,” stated Dr. Somé. “When this kind of rush occurs at a time that is not personally chosen, andparticularly when it comes with images that are scary and contradictory, theperson goes into a frenzy.”
精神分裂会带来一种特别的“无法控制的对涌入画面及信息的接收力，”索姆博士陈述道，“当这种涌动发生在个人无法选择的时间，特别是当它随之带来了可怕和矛盾的画面时，这个人便进入了疯狂状态。”
What is required in this situation is first toseparate the person’s energy from the extraneous foreign energies, by usingshamanic practice (what is known as a “sweep”)to clear the latter out of the individual’s aura. With the clearing of theirenergy field, the person no longer picks up a flood of information and so nolonger has a reason to be scared and disturbed, explains Dr. Somé.
这种情况下所需要的是首先将此人的能量与无关的外来能量隔开，通过萨满惯习（被理解为“清扫”）去将后者清除出个体气场。清除完外来能量场，此人便不再会接收到涌入的信息也因此不再有理由被吓到或打扰到，索姆博士解释。
Then it is possible to help the person align withthe energy of the spirit being attempting to come through from the other worldand give birth to the healer. The blockage of that emergence is what createsproblems. “The energy of the healer is a high-voltage energy,” he observes. “When itis blocked, it just burns up the person. It’s like a short-circuit. Fuses areblowing. This is why it can be really scary, and I understand why this cultureprefers to confine these people. Here they are yelling and screaming, andthey’re put into a straitjacket. That’s a sad image.” Again, the shamanicapproach is to work on aligning the energies so there is no blockage, “fuses” aren’t blowing, and the person can become the healer they are meantto be.
然后才有可能帮助此人与从另一个世界的灵体力量校准并让疗愈师诞生。阻滞此事形成只会造成问题。“疗愈师的能量是高伏能量，”据他观察，“当它被阻塞时便会燃耗此人，就像短路一样，保险丝在炸裂。这便是它吓人的原因，而我也理解为什么这种文化会更愿意监禁这类人。他们大喊大叫并被穿上拘束衣，那是一种可悲的画面。”再一次，萨满的方法是重新整理能量使其不再有阻塞。
It needs to be noted at this point, however, thatnot all of the spirit beings that enter a person’s energetic field are therefor the purposes of promoting healing. There are negative energies as well,which are undesirable presences in the aura. In those cases, the shamanicapproach is to remove them from the aura, rather than work to align thediscordant energies
然而，在此需要注意一点，并非所有进入人能量场的灵体是为了促进疗愈，也有不受个体气场欢迎的负能量的存在。在这些情况下，萨满的方法不再是努力整理这些不协调的能量，而是将它们从气场中清除出去。
ALEX: CRAZY IN THE USA, HEALER IN AFRICA
亚历克斯：在美国的疯子，在非洲的疗愈师
To test his belief that the shamanic view of mentalillness holds true in the Western world as well as in indigenous cultures, Dr.Somé took a mental patient back to Africa with him, to his village. “I was prompted by my own curiosity to find out whether there’s truth in theuniversality that mental illness could be connected with an alignment with abeing from another world,” says Dr. Somé.
索姆博士相信萨满对精神疾病的视角同样适用于西方世界和土著文化，为了测试他的信念，他带了一位精神病人和他一起回到了非洲，去到了他的村落。“我的好奇心激发了我去尝试找出是否精神疾病的普世真相可能就是与另一世界的存在体校准相连。”索姆博士说。
Alex was an 18-year-old American who had suffered apsychotic break when he was 14. He had hallucinations, was suicidal, and wentthrough cycles of dangerously severe depression. He was in a mental hospitaland had been given a lot of drugs, but nothing was helping. “The parents had done everything–unsuccessfully,” says Dr. Somé. “They didn’t know what else to do.”
亚历克斯是一位18岁的美国人，他14岁的时候遭受了精神崩溃。他当时出现了幻觉，是自杀性的，经历了多轮危险的重度抑郁症。他当时在精神病院服用大量药物，可是都于事无补。“父母做了一切能做的也都以失败告终，”索姆博士说，“他们不知道还能做什么。”
With theirpermission, Dr. Somé took their son to Africa. “Aftereight months there, Alex had become quite normal, Dr. Somé reports.He was even able to participate with healers in the business of healing;sitting with them all day long and helping them, assisting them in what theywere doing with their clients . . . . He spent about four years in my village.”Alex stayed by choice, not because he needed more healing. He felt, “much safer in the village than in America.”
经过他们的同意，索姆博士带着他们的儿子来到了非洲。“在那8个月以后，亚历克斯变得十分正常，”索姆博士报告称，“他甚至能够参与进一些疗愈师的疗愈事务，与他们同坐整日之长并协助他们疗愈病人......他在我的村落度过了4年时光。”亚历克斯并不是因为需要更多的治疗，而是选择自愿留下的。他感觉，“村子里比美国安全多了。”
To bring his energy and that of the being from thespiritual realm into alignment, Alex went through a shamanic ritual designedfor that purpose, although it was slightly different from the one used with theDagara people. “He wasn’t born in the village, so something else applied. But the resultwas similar, even though the ritual was not literally the same,” explains Dr.Somé. The fact that aligning the energy worked to heal Alex demonstrated to Dr.Somé that the connection between other beings and mental illness is indeeduniversal.
为了将他的能量与精神境界的存在体能量校准，他经受了一个特地为此而设计的萨满仪式，虽然这个仪式与用在达噶拉人身上的略有不同。“他不是在这个村落出生的，所以应用了一些其他东西。但是结果是相似的，即便仪式并非完全一样，”索姆博士解释道。事实上，校准能量能治愈亚历克斯这件事也给索姆博士示范了其他存在体与精神疾病的联系确实是普世通用的。
After the ritual, Alex began to share the messagesthat the spirit being had for this world. Unfortunately, the people he wastalking to didn’t speak English (Dr. Somé was awayat that point). The whole experience led, however, to Alex’s going to collegeto study psychology. He returned to the United States after four years because “he discovered that all the things that he needed to do had been done, andhe could then move on with his life.”
仪式之后，亚历克斯开始分享那个灵体要带给这个世界的消息。可惜与他交谈的人都不说英语（索姆博士当时外出了）。然而整个经历最终将亚历克斯驶向了心理学的大学生涯。四年后，他回到了美国，因为“他发现所有他需要的事情都已经完成了，而他的生命也能继续前行了。”
The last that Dr. Somé heard wasthat Alex was in graduate school in psychology at Harvard. No one had thoughthe would ever be able to complete undergraduate studies, much less get anadvanced degree.
最后一次索姆博士听到亚历克斯的消息是他在哈佛大学修读心理学研究生。没人能想到他能完成本科学习，更不用说进修更高等的学位了。
Dr. Somé sums upwhat Alex’s mental illness was all about: “He wasreaching out. It was an emergency call. His job and his purpose was to be ahealer. He said no one was paying attention to that.”
关于亚历克斯的精神疾病，索姆博士总结道：“他伸出了手，这是一个急救讯号。他的工作和他的目标都是成为一名疗愈师。他说当时没有人关注这些。”
After seeing how well the shamanic approach workedfor Alex, Dr. Somé concluded that spirit beings are just as much an issue in the West as inhis community in Africa. “Yet thequestion still remains, the answer to this problem must be found here, insteadof having to go all the way overseas to seek the answer. There has to be a wayin which a little bit of attention beyond the pathology of this wholeexperience leads to the possibility of coming up with the proper ritual to helppeople.
看到萨满的方法在亚历克斯身上的成功，索姆博士推断灵体问题在西方与他在非洲的社群一样重要。“然而问题仍然存在，问题的答案也必须在此处找到，而不是远渡重洋去寻求。对这整段经历的注意点如能被放在超越病理学一点点的位置，就有可能出现合适的仪式去帮助这些人。”
LONGING FOR SPIRITUALCONNECTION
灵性连接的渴望
A common thread that Dr. Somé hasnoticed in “mental” disorders in the West is “a veryancient ancestral energy that has been placed in stasis, that finally is comingout in the person.” His job then is to trace it back, to go back in time todiscover what that spirit is. In most cases, the spirit is connected to nature,especially with mountains or big rivers, he says.
索姆博士意识到一个关于西方精神混乱的常现的思绪是“一股非常古老的祖先力量被置于停滞，而它最终会从这个人身上出来。”他的工作就是追溯，回到过去查明那个灵是什么。在大多数案例中，那个灵是与自然相连的，特别是与大山或大河，他说。
In the case of mountains, as an example to explainthe phenomenon, “it’s a spirit of the mountain that is walking side by side with the personand, as a result, creating a time-space distortion that is affecting the personcaught in it.” What is needed is a merger or alignment of the two energies, “so the person and the mountain spirit become one.” Again, the shamanconducts a specific ritual to bring about this alignment.
以山的案例来解释这种现象，“它是一个与此人并肩而行的山灵，结果便创造了一个会羁绊此人的时空扭曲场。”需要做的是将这两股能量融合或校准，“如此这人便与山灵合为一体。”又一次，这位萨满实施了特定的仪式去带来这次校准排序。
Dr. Somé believesthat he encounters this situation so often in the United States because “most of the fabric of this country is made up of the energy of the machine,and the result of that is the disconnection and the severing of the past. Youcan run from the past, but you can’t hide from it.” The ancestral spirit of thenatural world comes visiting. “It’s notso much what the spirit wants as it is what the person wants,” he says. “The spirit sees in us a call for something grand, something that will makelife meaningful, and so the spirit is responding to that.”
索姆博士相信他在美国常常遇到这种情况的原因是“这个国家大多数的织物都是用机器的能量织成的，因此与过去断联割离了。你可以逃离过去，但你无法躲避它。”自然世界的祖先之灵会常来拜访。“祖先之灵想要的并没有这个人想要的多，”他说，“这个灵从我们中看到了对一些宏大的事情的呼唤，会令生命有意义的事情的呼唤，所以这个灵对此作出了回应。”
That call, which we don’t even know we are making,reflects “a strong longing for a profound connection, a connection that transcendsmaterialism and possession of things and moves into a tangible cosmicdimension. Most of this longing is unconscious, but for spirits, conscious orunconscious doesn’t make any difference.” They respond to either.
那个甚至连我们自己都没有意识到的呼唤，映射了“对极度深远连接的强烈渴望，这个连接超越了唯物主义和对事物的占有并带领去到一个有形的宇宙维度。许多这种渴望是无意识的，但对于灵体来说，有意识或无意识并无差别。”他们都会作出回应。
As part of the ritual to merge the mountain andhuman energy, those who are receiving the “mountainenergy” are sent to a mountain area of their choice, where they pick up a stonethat calls to them. They bring that stone back for the rest of the ritual and then keep it asa companion; some even carry it around with them. “Thepresence of the stone does a lot in tuning the perceptive ability of theperson,” notes Dr. Somé. “They receive all kinds of information that they can make use of, so it’slike they get some tangible guidance from the other world as to how to livetheir life.”
作为融合山与人能量的仪式的一部分，那些接收到“山能”的人们会被派去他们选择的山区捡一块召唤他们的石头。他们带回那个石头完成剩下的仪式并从此将其作为同伴，有的人甚至随身携带。“石头在场能作为调整此人的观察能力的利器，”索姆博士记录道，“他们会接受各种他们能用的信息，就好像他们得到了来自另一个世界对如何度过余生的有形引导。”
When it is the “riverenergy,” those being called go to the river and, after speaking to the riverspirit, find a water stone to bring back for the same kind of ritual as withthe mountain spirit. “People think something extraordinary must be donein an extraordinary situation like this,” he says. That’s not usually the case.Sometimes it is as simple as carrying a stone.
当情况是“川能”，那些人会被要求去河流边与川灵交谈并找到一块水石来完成和山灵一样类型的仪式。“人们认为如此非凡的情况一定要做一些非凡的事情，”他说，“通常并非如此，有时就像佩戴一块石头那么简单。”
A SACRED RITUAL APPROACH TOMENTAL ILLNESS
对心理疾病的神圣仪式尝试
One of the gifts a shaman can bring to the Westernworld is to help people rediscover ritual, which is so sadly lacking. “The abandonment of ritual can be devastating. From the spiritual view,ritual is inevitable and necessary if one is to live,” Dr. Somé writes in Ritual: Power, Healing, and Community. “To saythat ritual is needed in the industrialized world is an understatement. We haveseen in my own people that it is probably impossible to live a sane lifewithout it.”
萨满能带给西方世界的其中一个礼物是帮助人们重新获得仪式，这正是不幸缺失的。“对仪式的缺失可能是摧毁性的。从精神的角度看，仪式是一个人生活需要且不可或缺的，”索姆博士在仪式下写道：力量，治愈与社群。“只说仪式是工业世界所需要的也是一种保守的说法。我们从我自己的人群中看到没有它是几乎不可能活出一个健全的人生。
Dr. Somé did notfeel that the rituals from his traditional village could simply be transferredto the West, so over his years of shamanic work here, he has designed ritualsthat meet the very different needs of this culture. Although the rituals changeaccording to the individual or the group involved, he finds that there is aneed for certain rituals in general.
索姆博士感觉并不是简单的转移他传统村庄的仪式到西方就能奏效，在他这么多年的萨满工作中，他为对这种文化不同的需求设计过不同的仪式。虽然仪式要根据相关个体或团体改变，但是他发现有特定的一些仪式是普遍需要。
One of these involves helping people discover thattheir distress is coming from the fact that they are “called bybeings from the other world to cooperate with them in doing healing work.”Ritual allows them to move out of the distress and accept that calling.
其中一项是需要帮助人们发现他们的痛苦是来自于一个事实：“他们被另一世界的生命体召唤去与之合作疗愈工作。”仪式能让他们摆脱痛苦并接受这份召唤。
Another ritual need relates to initiation. Inindigenous cultures all over the world, young people are initiated intoadulthood when they reach a certain age. The lack of such initiation in theWest is part of the crisis that people are in here, says Dr. Somé. He urges communities to bring together “thecreative juices of people who have had this kind of experience, in an attemptto come up with some kind of an alternative ritual that would at least begin toput a dent in this kind of crisis.”
需要做的另一种仪式是和启蒙相关。在全世界各地的土著文化中，年轻人会在达到一定年纪步入成年时得到启蒙。西方缺少如此的启蒙也正是他们所处的危机的一部分，索姆博士说道。他力劝各地社群聚拢“有此类经验的人的创新甘露，并尝试得出一些至少能开始削弱此类危机的、可供选择的仪式。”
Another ritual that repeatedly speaks to the needsof those coming to him for help entails making a bonfire, and then putting intothe bonfire “items that are symbolic of issues carried inside the individuals . . . Itmight be the issues of anger and frustration against an ancestor who has left alegacy of murder and enslavement or anything, things that the descendant has tolive with,” he explains. “If theseare approached as things that are blocking the human imagination, the person’slife purpose, and even the person’s view of life as something that can improve,then it makes sense to begin thinking in terms of how to turn that blockageinto a roadway that can lead to something more creative and more fulfilling.”
另一个仪式能不间断的回应来向他求助的人们的需求，他必然点一堆篝火，然后放入篝火中“那些象征着个人内心所背负问题的物件们…它可能是针对祖先遭谋杀或奴役所遗留的愤怒与挫败的问题，那些后代们必须与之相伴的事情。”他解释，“如果这些事情被看作是产生对人的想象力、人的生命意义、甚至人能改善生命的观点的阻塞，那么就理由开始思考如何将阻塞变成前往更有创造力和更有满足感的康庄大道。
The example of issues with an ancestors touches onrituals designed by Dr. Somé thataddress a serious dysfunction in Western society and in the process “trigger enlightenment” in participants. These are ancestral rituals, andthe dysfunction they are aimed at is the mass turning-of-the-back on ancestors.Some of the spirits trying to come through, as described earlier, may be “ancestors who want to merge with a descendant in an attempt to heal whatthey weren’t able to do while in their physical body.”
与祖先相关事情的例子谈及到索姆博士设计的仪式，仪式表明西方社会在处理“触发启蒙”参与者中的严重失衡。这些都是祖传的仪式，它们针对的失衡是大规模的对祖先的背弃。如前面所描述的，有些灵想穿透出来，可能是“祖先想与一个后代合一来尝试治愈一些他们曾经在肉身中无法治愈的东西。”
“Unless the relationship between the living and the dead is in balance,chaos ensues,” he says. “TheDagara believe that, if such an imbalance exists, it is the duty of the livingto heal their ancestors. If these ancestors are not healed, their sick energywill haunt the souls and psyches of those who are responsible for helpingthem.” The rituals focus on healing the relationship with our ancestors, bothspecific issues of an individual ancestor and the larger cultural issues containedin our past. Dr. Somé has seen extraordinary healing occur at theserituals.
“除非生与死的关系能平衡，否则混乱将紧接发生，”他说，“达噶拉相信，如果这种失衡一直存在，活着的人便有责任去疗愈他们的祖先。如果这些祖先没有被疗愈，他们的病能量就会缠住那些有责任帮助他们的灵魂和心智。”仪式关注在疗愈我们与祖先的关系上，即包括特定一个祖先的问题也包括更大的历史所积淀的文化问题。索姆博士在这些仪式中曾看到了不起的疗愈的发生。
Taking a sacred ritual approach to mental illnessrather than regarding the person as a pathological case gives the personaffected–and indeed the community at large–the opportunity to begin looking atit from that vantage point too, which leads to “a wholeplethora of opportunities and ritual initiative that can be very, verybeneficial to everyone present,” states. Dr. Somé.
对精神疾病采用神圣仪式的方法而不是将此人看作是病理问题，给予了这个受影响的人（其实是整个社群）也站在有利位置看待此事的机会，便能引发“对每一个在世的人都有益的众多机会与仪式启蒙”，索姆博士陈述道。
Excerpted from: The Natural Medicine Guide toSchizophrenia, or The Natural Medicine Guide to Bi-polar Disorder, pages178-189, Stephanie Marohn (featuring Malidoma Patrice Somé).
摘录自：精神分裂自然医药指南／双向情感障碍自然医药指南，178-189页，史提夫妮马龙（特载马力多马·索姆）
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