如是說999

2017/05/08

什么是业力？ 虽然这是一个频繁讨论的话题，但毫无疑问，这也是关于灵魂之旅的最被误解的主题之一。 即使在凯西资料爱好者中，也常常有关于什么是因果关系、它影响灵魂之旅的方式、它与自由意志的相互作用，以及与其他人的关系意味着什么的错误观点。对这类提供给灵魂的经验，许多人经常觉得是一种望洋兴叹的无力感：“唉，这就是我的业力，没法子呀”。然而实际上，凯西解读提供了一个的因果关系独特视角，业力其实既有助益，又可增强我们的力量。 解读认为，业力既不是债务也不是限制，而是在个人内在被激活的、给灵魂灌能的记忆。 此外，这种记忆可能是有益的和有用的，同时它也可能是具有挑战性和有伤害的。

What is karma? Although a frequent topic ofdiscussion, it is without a doubt one of the most misunderstoodsubjects dealing with the journey of the soul. Even enthusiasts ofthe Edgar Cayce information often share mistaken assumptions aboutwhat karma is, the ways it impacts the soul’s journey, how itinteracts with free will, and what it means in relationship toother individuals. Too often the subject of karma has created animpression of disempowerment and futility in regards to experiencesthat are presented to the soul – somehow this is “my karma” andthere is nothing I can do about it. In actual fact, however, theCayce readings provide a unique look at karma that is both helpfuland empowering. From this approach, karma is neither a debt nor alimitation but is instead an energized soul memory activated withinthe individual. Moreover, this memory is just as likely to behelpful and beneficial as it is to be challenging anddetrimental.

有一次，一名二十七岁的女子咨询爱德加·凯西，想要了解自己和家人之间存在什么“业力债务”。凯西告诉她，像许多人一样，她误解了业力原则。解读鼓励她把业力看作是她必须处理的个人记忆，而不是在自己和另一个人之间存在的繁重的、可怕和不可避免的事情。此外，她对这个家庭成员曾经遇到的关系的业力记忆，很有可能与另一个人对过去相同生活经历所拥有的记忆非常不同。实际上她正在经验的业力仅仅是她对某种个人执着的记忆，而不是像她和亲人之间的某种债务或过节。可以肯定的是，这是一个记忆，她不得不自己去面对和穿越，因为记忆是她个人的。也许解读对个人业力理解最有启发意义的说法是，生命让她现在的生活经历再次面对同一个人，是让她有机会穿越前世的记忆。她的业力仅仅是她对曾经遇到的关系无意识的某种执着。凯西告诉她，人与人之间没有业力这样的事情，相反，只有与他人有关的个人业力记忆。

On one occasion, a twenty-seven-year-old womanasked Edgar Cayce for information about what “karmic debt” existedbetween herself and a member of her family. In response, Cayce toldher that she, like many individuals, misunderstood the karmicprinciple. Rather than something burdensome, scary, and inevitablethat existed between herself and another person, the readingencouraged her to view karma as simply a personal memory that shehad to deal with. Furthermore, her karmic memory of therelationship she had once encountered with this particular familymember was very likely to be very different than the memory theother individual possessed about that very same past-lifeexperience. Rather than being some kind of debt or tie between herand her relative, in reality the karma in her experience was simplya memory to which she had some kind of personal attachment. To besure, it was a memory that the woman had to work through but thememory was hers alone. Perhaps what is most instructive to personalunderstanding is the readings’ assertion that her present lifeexperience had brought this same individual to her again as a meansof working through her own past-life memory. Her karma was simplyher unconsciousness attachment to the memory of the relationshipshe had once encountered. Cayce told her that there was no suchthing as a karmic debt between people; instead, there were onlypersonal karmic memories in relationship to others.

为了清楚起见，我们来研究两个不同的个人和他们对各自业力记忆的不同面对方法：一个是有益的，另一位可能不那么有建设性。从有益的角度来看，休·林·凯西（凯西的长子）经常分享他经历了很多与自己的父亲困难的业力纠缠。 从休·林的角度来看，他和他父亲在古埃及那一世当中都拥有权威，那是他最具挑战性的业力记忆之一。 除了争取人民的青睐和信任外，在此期间，他们也爱上了同一个女人。 部分是嫉妒，部分出于政治，在那一生中，休·林终于设法将凯西从国内驱逐出境，有效地结束了凯西对人民的影响。

For clarity, let’s examine two differentindividuals and their differing approaches to personal karmicmemory – one helpful and one perhaps less constructive. In terms ofworking with karmic memory from a more helpful perspective, HughLynn Cayce (Edgar Cayce’s eldest son) often shared his experiencesworking through a lot of difficult karma with his own father. FromHugh Lynn’s perspective, one of his most challenging karmicmemories had been created during a period when he and his fatherhad both been in positions of authority in ancient Egypt. Inaddition to vying for the people’s favor, during that period theyhad also both fallen in love with the same woman. In part out ofjealousy and in part out of politics, during that lifetime HughLynn eventually managed to banish Edgar Cayce from the country,effectively ending Cayce’s influence upon the people for atime.

在这此转世中，休·林有效地选择了他之前的对手，作为他自己的父亲。他必须穿越他个人的嫉妒与竞争的业力回忆。有一次，休·林谈到他的这个业绩记忆的经历时，提出了以下几点：“我和爱德加·凯西有过困难的时光。对我来说，他不仅仅是一个父亲（一个非常好的父亲），远远不止是一个好的主日学老师，远远超过了我见过的最伟大的心灵 ...... 他还有很多过人之处，让我不得不面对和处理。而幸运的是，他也是我所知道的最有爱心的人物。而且，因为他所能传达的爱，让我处理我前世所拥有的嫉妒和仇恨，这是非常棒的。这是一个美丽的经历，让我的穿越奏效。我清理了很多东西。“休·林的一生成为爱德加·凯西最强大的支持者、倡导者和推动者，他有效地升华了之前他们之间发生的一切的记忆。

In this incarnation, Hugh Lynn came into the eartheffectively choosing one of his former rivals as his own father. Hehad to work through his personal memories of jealousy andcompetition. On one occasion, when talking about his experiencewith this karmic memory, Hugh Lynn offered the following: “I had arough time with Edgar Cayce. For me, he was far more than just afather (a very good one), far more than just a good Sunday schoolteacher, far more than the greatest psychic I’ve ever seen comedown the tracks … He was many other things, too, that I had to faceand deal with. And yet, fortunately, he was also the most lovingperson I’ve ever known. And it was beautiful to deal with myjealousy and my hate, which I had at that time, in the light of hislove that he was able to transmit. It was a beautiful experience,and it worked out. I’ve cleaned up a lot of stuff.” In Hugh Lynn’sexperience, he spent his entire life becoming the strongestsupporter, advocate and promoter of the Edgar Cayce work –effectively transforming by a new experience his previous memory ofwhat had once transpired between them.

宝琳生活中对业力典型的误解，是没有善用这个法则的例证。她用个人“业债”来描述了她的问题，她觉得自己一生中经历了反复的批评指责，并不断感受到她的亲人们的评论的伤害。她描述她的父亲在她成长过程中，对她极其挑刺和语言虐待。为了逃避这种灾难性的家庭生活，她很年轻就匆忙结婚，但很快就发现丈夫也总是对有她语言虐待、不断批评她，还经常说，他本来不应该和她结婚。当她的孩子成大了，宝琳的沮丧程度只增不减，因为她经常遇到孩子不尊重她的事件。作为一个有工作的母亲，宝琳现在发现自己在一个没有受到欣赏的文书职位上，她的老板“经常找机会在其他员工面前批评我”。宝琳补充说，她觉得这一切都“是她的业力。”

A less productive approach to karma is illustratedby the typical misunderstanding in the life of Pauline. Shedescribed her lifelong issue with personal “karma” by noting how,throughout her life, she experienced repeated criticism and feltconstantly undermined by comments of some of those closest to her.She described her father as a being extremely critical and verballyabusive as she was growing up. In order to escape a disastrous homelife, she married young and soon found herself with a verballyabusive husband. He constantly criticized her and frequentlycommented that he should have never married her. As her childrengrew, so did Pauline’s frustration level, because she oftenexperienced them as being disrespectful toward her. As a workingmother, Pauline now finds herself in an unappreciated clericalposition where her boss “often finds occasion to criticize me infront of the other employees.” With a sigh, Pauline adds that shefeels all of this is “just her karma.”

显然，宝琳似乎把业力归因于她必须忍受和接受的东西。然而，她的生活故事表明，最终的问题其实是关于她个人自我价值和自尊心。她经历的生活事件并不是一个惩罚性的课程，迫使她忍受屈辱的谴责；与宝琳对于业力的想法相反，凯西资料的观点表明，宝琳反复遇到类似的经历，一直提醒她要开始在自己内在做出改变！这种观点在现代治疗复发性噩梦的现象也有发现，被视为发展障碍。这里的解决方案是，人们经历反复的威胁性梦境的情况，是在试图刺激梦者启用一个替代的、更有建设性的应对机制。一旦治疗激发了梦者对应对机制有了意识转变时，噩梦就停止了。如果将这种想法应用于宝琳的“业力状况”的话，那么她所面临的挑战不是在于别人对她的看法，而在于改变自己对自己的看法！经过反复提问，宝琳承认自己很少有自我价值感。也许宝琳在过去的前世中极度自我批评，埋下了这个自尊心的问题，她的“业力”最终就是面对和克服对自己的挑剔评判。由于我们所有的生活经历都是有目的的，她的人生计划似乎旨在使她最终能够穿越对自己的消极想法。一旦宝琳能够做到这一点，她最终将不再被认为她没有价值的人所包围。

Obviously, Pauline seems to be viewing karma assomething she must endure and just accept. However, the way inwhich she describes her life story suggests that the issue isultimately about her own feelings of personal self-worth andself-esteem. Contrary to Pauline’s assumption about karma, the lifeevents she’s experiencing are not intended as a punishing lesson,forcing her to endure humiliating rebukes; instead, the perspectiveof the Cayce material suggests that Pauline is encountering thevery same experience over and until she makes a change withinherself! This perspective finds a parallel, by the way, in moderntherapy for recurrent nightmares, which are now treated as adevelopmental blockage. Here the working assumption is that theperson experiences repeated dreamtime exposures to a threateningsituation in an attempt to stimulate an alternative, moreconstructive response from the dreamer. When therapy finallyinspires such a shift in the patient’s awareness of responsealternatives, the nightmare ceases. Applying that thinking toPauline’s “karmic situation,” the challenge she faces lies not inwhat other people say to her, but instead in transforming what shethinks of herself! Upon questioning, Pauline admits that she hasvery little self worth. Perhaps Pauline initiated this self-esteemissue by extreme self-criticism in a past life, and her “karma” isultimately to face and overcome her own personal criticism. As allour life experiences are purposeful, hers seem designed to enableher to finally work through her negative thoughts about herself.Once Pauline is able to do this she will ultimately no longerperceive herself as being surrounded by individuals who seem tothink as little of her as she does.

凯西曾经给出一个比喻，来解释如何最好地去理解业力。 他说这与身体的营养吸收过程非常相似。 身体摄取食物，然后将其分解吸收，或赋予身体力量，或带来不适。类似地，灵魂的身体通过当世其吸引来的生活体验和境遇，来吸收业力记忆。

Cayce once gave an analogy to explain how karmamight best be understood. He stated that it was very similar to thebody’s own assimilation process. In the same way that the bodytakes in food, then breaks it down for assimilation, giving thebody either strength or discomfort, the soul body assimilateskarmic memories by the current life experiences it draws to theperson.

在正面业力的情况下，随着人生的经历和体验，刺激和唤醒这些宝藏，这些记忆会浮现出来。例如与挚爱的人的美好链接，以及唤醒灵魂自我以前掌握的天赋和能力。凯西在解读中会经常描述一个人过去的才赋和能力，并讨论了如何将其在当世唤醒使用。换句话说，如果一个人具有音乐、育儿或沟通能力，或者善于法律、政府运作，或拥有同情心，等等各种才能，这些技能作为灵魂的意识的部分。在现在仍然是可以调用的。从这个前提出发，天才儿童的故事突然变得有道理了！生活中不可能出现任何无法理解的极端才能的人，而是他们带来曾经拥有的天才能力。根据爱德加·凯西对自己的解读报告，正是正面业力记忆，使他能够生来就具有如此高的灵异超感知的能力，这实际上是他前世开发最终掌握的才能。

In the case of positive karma, these memories cometo the forefront as life experiences stimulate the reawakening ofthese assets. Examples would include resuming a positiverelationship with a loved one and the rebirth of personal talentsand aptitudes the soul self has formerly mastered. Cayce frequentlydescribed an individual’s past life talents and abilities anddiscussed how those abilities came back into the present. In otherwords, if a person had a talent with music, or child-rearing, orcommunication, or the law, or government, or compassion –regardless of what that talent or ability was – those skillsremained evident in the present as part of the soul’s awareness.From this premise, the stories of child prodigies suddenly makesense! It’s not that any individual somehow appears in life withextreme talents that are impossible to understand; instead, we takeour talents and abilities with us. According to Edgar Cayce’sreadings on himself, it was actually this aspect of positive karmicmemory that had enabled him to be born with such a heightened senseof psychic ability – it was something he had worked with, developedand ultimately mastered in the past.

负面的业力记忆包括了诸如未解决的愤怒、偏见、仇恨、上瘾和其他贪嗔痴的形式，这些形式妨碍了灵魂体验到内在的同一完整性。这些记忆必须面对和解决，从而创造一种意识的蜕变或个体意识的扩展。例如，上瘾模式的记忆可能会被一支香烟或一杯酒重新唤醒。个体此生如何处理这个记忆，将决定他或她的一段实际生活体验。要着重指出，即使是“负面”的业力记忆本身也不是坏的，他们只是一段记忆。这段记忆是否导致灵魂学习议程上积极或负面的经历，仍然是由自由意志来决定的。在凯西自己的生活经验中，每次给予解读时，他必须失去意识的原因是，在一个前世里，他因为自私的目的，滥用了他的灵性能力。虽然超感知的天赋仍然是他自己的灵魂的一部分，但是这一生作为克服前自私的一种手段，他每次解读时都要“放下自我”。

Negative karmic memory can include such things asunresolved anger, biases, animosities, addictions, and otherunresolved attachments that prevent the soul from experiencingwholeness within itself. These memories must be faced and resolved,essentially creating a change in consciousness or an expandedpersonal awareness. For example, the memory of addictive patternsmight be reawakened with the very first cigarette or the very firstglass of beer. How the individual deals with that reawakened memoryin the present will determine a portion of his or her actual lifeexperience. It is important to point out that even “negative”karmic memories are not inherently bad or good; they are onlymemories. The dynamics of whether or not the memories lead to morepositive or more negative experiences on the soul’s learning agendaremain a matter of free will. In Cayce’s own life experience hestated that the reason he had to go to sleep each and every time hegave a reading was that in a former lifetime he had misused hispsychic ability for selfish pursuits. Although the psychic talentremained a part of his soul self, this time around as a means ofovercoming that former selfishness he had to “set self aside” bygoing asleep each and every time he gave a reading.

可以肯定的是，积极和消极的业力记忆，可以影响目前的关系和经验。然而，自由意志仍然是个体如何处理他或她的记忆的最强有力的部分。有一次，凯西告诉一名四十七岁的女士，最终她的生活体验之路，将取决于她如何利用自己的自由意志来面对自己的业力记忆。对于每一个人来说，态度和意志实际上成为个人生活中最重要的决定因素，而不是因果报应。 这种原则，在凯西解读经常如下表述：生活的经历会成为垫脚石或绊脚石，取决于个体如何应对这些经历。

To be sure, both positive and negative karmicmemory can affect relationships and experiences in the present;however, free will remains the strongest component in determininghow an individual actually deals with his or her reservoir ofmemory. In fact, on one occasion Cayce told a forty-seven-year-oldwoman that ultimately the course of her life experiences would bedependent upon how she utilized her free will in regards to herkarmic memory. For each individual it is actually the attitude andthe will that becomes the greatest determinant in an individual’slife rather than karma. It was this dynamic that prompted the Caycereadings to frequently use the phrase that life’s experiences couldbecome either stepping-stones or stumbling blocks depending uponwhat the individual did with those experiences.

虽然业力问题是本文的主题，但简要提及渗透到凯西关于灵魂成长的信息里的恩典的概念，是非常有必要的。一方面，业力有时可以等同于圣经旧约里提及的“以眼还眼”的说法，或科学界熟悉的每一个动力都有相同和相反的作用力。失去有目的的意识蜕变或个体意识的扩展，因果记忆可以以“回报”的方式精确的展示发挥。例如，你在这一世中骗了我十块钱，因此我将在下一世骗你十块，目的在于你会了解到“知道被骗的感觉！”虽然这种互动形式表达了对以眼还眼业力法则的理解，实际上并不符合业力关系是为了提升意识的这个主要目标。而恩典的实相从根本上来说是灵性激励：意识的提升，不必经历实际体验和重复考试。意识的改变和个体觉知的扩展，并不一定需要在人生经验中体验和面对自己的业力记忆的具体后果。这种可能性就是恩典的运作。换句话说，个人调谐和意识成长，可以把生活经历汇集起来，使我能够领悟到，骗某人的十块钱是非善之举。通过恩典，我可以获得这种意识，而不必亲历实际的经验。因果业力和恩典法则都是扩展个人意识的手段。

Although it is a subject onto itself, it isimportant to briefly mention the concept of grace that permeatesthe Cayce information on soul growth. On one hand, karma cansometimes be equated with the Old Testament equivalent of “an eyefor an eye” or the scientific principle that for every action thereis an equal and opposite reaction. Without the intended change inconsciousness or an expanded personal awareness the precision ofkarmic memory can come in to play in a “payback” kind of way. Forexample, you cheat me out of $10 in this life and therefore I amgoing to cheat you out of $10 in the next – just so you’ll “knowhow it feels!” Although that type of exchange certainly expressesthe eye-for-an-eye understanding of karma, it is not actually inkeeping with karma’s principal goal of expanding awareness. Thereality of grace is ultimately the possibility of spiritualinspiration – of expanding consciousness without having to undergoactual reciprocating experiences. It is possible to have a changein consciousness and expand personal awareness without confrontingin experience the specific consequences of the karmic memory thathas been created within the self. That possibility is the operationof grace. In other words, personal attunement and my own growth inconsciousness could pull together life experiences that enable meto understand that taking someone’s $10 falls short of the mark.Through grace, I could gain that awareness without having toundergo the actual experience. Both karma and grace are vehiclesfor the expansion of personal consciousness.

凯西对于更好地理解业力记忆库的独特贡献，还有这样一个概念：正面的记忆和负面记忆同样可以轻易唤醒和激发出来。正是出于这个原因，他强调设定灵性理想。每个人都着重于培养自己所拥有的最好的部分，那么，负面的业力记忆模式可以被消除，并被更积极的方式所取代，这这有助于促进个人的整体化进程。

Another component of Cayce’s unique contributionto better understanding the reservoir of karmic memory is thenotion that it is just as easy to reawaken and energize a negativekarmic memory as it is a positive one. It is for this very reasonthat he recommended setting a spiritual ideal. As each individualfocuses upon cultivating the very best that she or he possesseswithin self, negative karmic memory patterns can be eradicated andreplaced with more positive approaches that can help to facilitatepersonal wholeness.

我们最后来考量一下马克斯和朱迪及其儿子麦克的例子，证明了业力记忆如何在此生能够无意识地影响个人。正如马克斯和朱迪讲述的那样，当儿子约一岁多时，大约十几次，宝宝在半夜醒来，自己爬出婴儿床的栏杆，摔倒在地板上，距离地面一米二以上！一旦落到地板上，麦克会大哭起来，马克思和朱迪听到这种声音，就会赶过来。 这种情况发生得很频繁，没有明显的原因，父母都觉得宝宝会摔断骨头，或者重伤什么的，但不知道能做什么。一天晚上，朱迪决定看看她是否可以以某种方式“调谐”甚至“想像”她儿子经历了什么。

A final example of how karmic memory canunconsciously affect an individual in the present is evidenced inthe case of Max and Judy and their son, Mike. As Max and Judy tellthe story, when their son was about one years old on approximatelya dozen occasions the baby awoke in the middle of the night, pulledhimself up the bars of his crib, and threw himself to the floor – adistance of more than four feet! Once he hit the floor, Mike wouldbegin crying and Max and Judy upon hearing the commotion would runto his aid. This happened so frequently without apparent cause thatboth parents believed their son was either going to break a bone orbecome seriously injured. Not knowing what else to do, one eveningJudy decided to see if she could somehow “tune into” or even“imagine” what it was that her son was experiencing.

朱迪坐在椅子旁边冥想，靠着宝宝的婴儿床，试着清空自己的头脑，有图像似乎显示了几百年前她在法国。 （这个图像片段对她很有意义，因为在她怀孕期间，她曾经看到了在十七世纪一个法国人走出托儿所）。在画面里，她看到了麦克，是一个成年男子，因为诬陷被捕。虽然他反复宣称他的清白，并在这个过程中进行了努力的争斗，他被扔进了一个大的木制禁闭笼，然后被马车拉走。朱迪立即明白，每当麦克在半夜醒来时，他把他的婴儿床的栏杆和那个很久以前的囚笼子的木杆联系起来。 马克斯听到这个故事，他把这个婴儿床的木围栏放下来，变成了一张床。 结果是麦克再也没有把自己从床上了弄下来。 即使孩子半夜醒来，他也只是重新入睡了。

As Judy sat in the chair next to the boy’s crib,the image came to mind that she was in France many hundreds ofyears ago. (The scene made sense to her because during herpregnancy she had seen the image of a seventeenth century Frenchmanwalking out of the nursery.) In her mind’s eye, she saw Mike, whowas a grown man in the scene, being arrested for something he didnot do. Although he repeatedly proclaimed his innocence and put upquite a struggle in the process, he was thrown into a large woodenbarred cage and then carted off with horses pulling the wagon. Itbecame instantly clear to Judy that whenever Mike awoke in themiddle of the night he was connecting the bars of his crib with thebars of that long ago cage. When Max heard the story, he took thewalls of the crib down and made it into a day bed. The result wasthat Mike never again threw himself out of bed. Even if the childawoke, he simply went back to sleep.

最终，我们可能需要重新考虑，业力这个被长期关注的话题。业力不是债务，也不是惩罚。业力只是一种交互式的、有活力的记忆，这种记忆在灵魂在处理当前的经验和关系时得以唤醒。正面积极的业力记忆可以有助于重新唤醒个人才赋和能力。负面的记忆经常要求改变个人意识或觉知的扩展。业力记忆肯定会影响和塑造我们的行动和反应模式，但其影响力只能在我们允许的程度范围内。没有什么关于我们的生活和我们的生活经验是命中注定或不可更改的。实际上，生命是一个与体验和关系相关的成长与发展的展开过程，是灵魂的个体完整化的终极之旅的一部分。这些经验不是抓住我们或者放在那里以某种方式惩罚我们的，而是仅仅是旨在扩展灵魂意识的学习课程的一个部分。

Ultimately, we may need to reconsider thedefinition that has long been applied to the subject of karma. Itis not a debt and it is not a punishment. Karma is simply aninteractive, energetic memory that the soul draws upon whiledealing with experiences and relationships in the present. Positivekarmic memories can be helpful in reawakening personal talents andabilities. Negative karmic memories often call for a change inpersonal consciousness or an expansion of awareness. Karmicmemories can definitely influence and shape our actions andresponse patterns but only to the extent that we allow them to.Nothing about our lives and our life experience are destined or setin stone. In actuality, life is an unfolding process of growth anddevelopment connected to experiences and relationships that are aportion of the soul’s ultimate journey toward personal wholeness.Those experiences are not out to get us or set in place to somehowpunish us, rather they are simply portions of a learning agendadesigned to expand the soulconsciousness.

本文來自:云思腾