《个人与群体事件的本质》第822节
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你们这个世界的居民专注于具体的活动，处理已是“成品”的事件——至少以通常的说法是这样。你们的内在自我住在“架构二”里，处理那些事件的实际创造，那些事件随后再被客观化。既然“架构二”的“规则”是不同的，那个实相就完全不受你们的物理假设所限制。因此，它包含了在地球上曾经活过或将来可能会活的每个人的内在自我。
我现在谈到的，只是那个架构与你们世界有关的那一面——而非它与其他实相之间的关系。早些时候，鲁柏在自己的体验里，在《心灵政治》中把那个架构描写成英雄式的维度。他相当正确地看出，在这两个架构之间——即你们正常运作其中的“架构一”和另外那个更广泛全面的实相之间——有着伟大的交互作用。然而，他并没透彻了解所涉及的创造的衍生物，因为他那时还没有想到，你们世界里的主要工作，事实上被你们在另外那个更广大的存在层面里做好了。
具体地说，你们有一些唾手可得的知识积累，那些信息经由历代的口耳相传，通过记录、书籍和电视流传下来而被客观化。现在你们借助电脑来处理信息，你们或多或少可以直接获得具体的知识。你们通过感官的运用来获得知识。知识被系统化了，人们将某一特定领域的事实累积起来，再以某种方法处理它。你的感官每时每刻都带给你信息，而那信息已经在某种程度上按照你自己的信念、欲望及意图被无形地处理过了。
举例来说，你忽视的某种刺激会立即被另一个人作为信息紧紧抓住。那么，即使在你们自己的世界里，你们的兴趣与欲望也被用作“筛检出某些信息”的组织过程。以你们的说法，在“架构二”里可得的信息是无穷无尽的。
架构二是你们世界的源头，因此，它不仅包含了所有具体可得的知识，而且还要多得多。无论如何，我都不想把“内我”与一台电脑相比，因为电脑并没有创造力，也不是活的。当然，你把自己所知的生命认作唯一的“生命”。然而，它只是那所谓“更大生命”的显化而已，你的生命由之而来。这并不是把你们所知的实相以贬抑的说法与其他来源的存在相比，因为你们自己的世界——正如每个其他的世界一样——包含了一种可说是别处都不存在的独特性与原创性——因为没有一个存在的世界与其他任何一个相像。
举例而言，“内我”是觉知你转世活动的那部分的你。它是你那存在于时间之外，却又同时活在时间之内的部分。你形成你自己的实相。不过，你所知的自我，显然无法为你形成身体或让骨骼生长。但自我知道如何估量世界的状况，它会做推论。你的推理能力是极为重要的，但单靠它却不能压送血液，也不能告诉眼睛如何能看得见。
内我所做的实际工作，就是使你决定了的事得以发生。以非常简单的说法，如果你想拿起一本书，而后这样做了，你有意识地体验到那件事，虽然你完全意识不到发生了怎样的内在活动，才使那动作得以实现。内我指挥着那些活动。
如果你想换工作，而心怀那个愿望，一个新工作就会以完全相同的方式进入你的经验，因为内在事件会由内我来安排。一个身体上的事件牵涉了许多肌肉关节的活动。换工作的事件则关系到许多人的活动，它蕴含了一个沟通网络，这个网络涉及到所有与此事相关的内我。那么，显然地，一个具体的群体事件蕴含了一种内在的沟通系统，那足以令你们的高科技通讯相形见绌。
未完待续 / 周一更新
文末附英文，可对照阅读哦~
#English Version#
Seth Material
Your world is populated by individuals concentrating upon physical activities, dealing with events that are 'finished products' — at least in usual terms. Your inner egos populate Framework 2, and deal with the actual creation of those events that are then objectified. Since 'the rules' of Framework 2 are different, that reality is not at all bound by your physical assumptions. It contains, therefore, the inner ego of each individual who has lived or will ever live upon the earth.
I am speaking of that framework now only as it applies to your world — not in its relationship to other realities. Earlier in his own experience Ruburt described that framework (in Psychic Politics) as the heroic dimension. He saw quite correctly that there was a great give-and-take between the two frameworks — your regular working one, Framework 1, and this other more comprehensive reality. He did not thoroughly understand, however, the creative ramifications involved, for it did not occur to him at the time that the prime work of your world was actually done by you in that other wider aspect of your existence.
Physically you have at your fingertips certain accumulations of knowledge, objectified through the passage of information verbally through the ages, in records or books, and through television. [Now] you use computers to help you process information, and you have a more or less direct access to physical knowledge. You acquired it through the use of your senses. There is systematized knowledge, where men have accumulated facts in one particular field, processing it in one way or another. Your own senses bring you information each moment, and that information is in a way already invisibly processed according to your own beliefs, desires, and intents.
You will ignore as information certain stimuli that another person, for example, will latch on to immediately. Even in your own world, then, your interests and desires serve as organizational processes that screen out certain information. The information available in Framework 2 is in your terms infinite.
It is the source of your world, so therefore it contains not only all knowledge physically available, but far more. I do not want to compare the inner ego with a computer in anyway, for a computer is not creative, nor is it alive.
You think of course of the life that you know as LIFE, in capitals. It is, however, only the manifestation of what in those terms can only be called the greater life out of which your life springs. This is not to compare the reality that you know in derogative terms to the other-source existence, either, for your own world contains, as each other world does, a uniqueness and an originality that in those terms exists nowhere else — for no world of existence is like any other.
The inner ego is a portion of the self, for example — is the portion of your self—that is aware of your reincarnational activities. It is the part of you that exists outside of time, yet simultaneously lives in time. You form your own reality. The ego that you are aware of obviously could not form your body for you, however, or grow your bones. It knows IM>W lo assess the conditions of the world. It makes deductions. Your reasoning is highly important, yet alone it cannot pump your blood or tell your eyes how to see.
The inner ego does the actual work that brings about the events you have decided upon. In very simple terms, if you want to pick up a book, and then do so, you experience that event consciously, though you are quite unaware of all of the inner events that occurred to bring the motion about. The inner ego directs those activities.
If you want to change your job, and hold that desire, a new job will come into your experience in precisely the same fashion, in that the inner events will be arranged by the inner ego. A body event involves the working of numerous muscles and joints and so forth. An event involving a job change concerns motion on the part of many people, and implies a network of communication on the part of all of the inner egos involved. Obviously, then, a mass physical event implies an inner system of communications of proportions that would put your technological communications to shame.
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