如是說999

爱德加·凯西资料的一个中心是，耶稣的生命与所有的人都有关系，不管他们的宗教信仰或背景如何。 令人惊讶的是，这种关联性与宗教无关，相反的，它是关于人类的最终本质和我们作为上帝之子的集体命运的归宿。解读表明，在地球上轮回的首要目的，是获得并完满体现对灵魂与上帝的一致性的觉知。 这是耶稣成就了的目的，从而成为每一个灵魂的榜样。 因此，解读表明，我们每个人都可能需要重新审视耶稣的生命和使命。

换个角度去看看耶稣的生命，对我们大多数人，无论是基督徒还是非基督徒，最大的挑战是，我们都有对这个个体拥有可能难以克服的预设观念。在某种程度上，这是一个词义的问题 --- 因为历史和个人经验中获得的“耶稣”和“基督”这个词的定义，可能不一定符合凯西解读所提出的。多年以来，这些术语也被滥用了，当然人们以耶稣的名义做了可怕的事情，这完全违背了在地球上表现出对灵性完全觉知的前提。然而，凯西却不是以宗教方式来界定耶稣，而是表示耶稣是一个表现出基督意识的人，这个基督意识是“存在于每一个灵魂内的意识，是刻在心智里的模式，等待着意志的唤醒，是灵魂与神的一体性”。根据我们的个人文化背景，我们可能称之为“上天意识”来形容。例如，在吠檀多印度教会则称之为阿特曼（ Atman ）或真我。最终，无论什么术语，意识就是与神圣调谐一致，恢复到整体状态。

我们都在回到与神圣的整体和合一的过程中，这个相同的概念，在各种各样的经典故事里都有讲述，包括圣经里浪子回头的比喻（路加福音 15 ： 11-24 ）。简单地说，其描述了我们在开始时与神的关系，通过我们自由意志的力量，我们做出了不一定完全与创造者和谐合拍的选择。然而，这些选择本质上是一种学习体验或探索旅程，这使我们能够重新认识我们的真实产业。 在某些点，我们每个人都会“觉醒”，决定回归上帝，重获我们的身份，并且终于体会到我们与缔造者的原本关系。

从心理学的角度来看，意识成长的过程可以被描述为个人发展或自我实现。 心理学分析学派创始人卡尔·荣格（ 1875-1961 ）称基督是“本我的原型”，是自我完全实现的形象象征：“他代表了一个神圣的天性，荣耀的人，是神的儿子，没有罪过。“（荣格全集， 9ii ）。基督与其是作为一种给予特定宗教的福音信息，不如说是体现了全人类本我的普遍原型。 这也基本上是凯西解读提出的前提 --- 无论个人的宗教或信仰体系如何，基督的样板和模式，都存在于任何人的心灵纤维上。 这个每个人的独特部分，与创造者保持完全一致，只是等待在地球上被唤醒找到表达的方式。

从这个角度来看，看到耶稣是人类的一种模式可能是有帮助的，因为一个年长的哥哥姐姐可以提供生活难题的洞察和建议，因为他们自己经历了类似的困难。这些解读将耶稣当作全人类的“哥哥” - 他是一个通过完全体现创造主的律法的灵魂，展示给我们每一个人回到我们的灵性源头的道路。 他的使命之一就是在地球上充分展现神性的生命意识。 正如凯西曾经告诉一个团体，“所有人都有这种模式，不管他们是否使用这个名字。”

From this perspective, seeingJesus as a pattern for humankind may be helpful in the same waythat an older sibling can sometimes provide insight and counselinto life’s difficulties because he or she went through them first.The readings present Jesus as the “elder brother” to all ofhumanity—a soul who came to show each one of us the way back to ourspiritual Source by perfectly manifesting the laws of the Creator.Part of his mission was to demonstrate fully the living awarenessof the spirit in the earth. As Cayce once told a group ofindividuals, “For all have the pattern, whether they call on thatname or not.”

另外一个关于耶稣的问题，是他是否真的是神的儿子的问题。这么多世纪以来，基督徒全心地肯定，许多非基督徒也热烈地否定。但即使在基督徒之中，也有一些看法往往使这个问题复杂化，例如耶稣究竟与我们其他人如何不同：如果他是人，这不是说他像我们一样吗？但如果他像我们一样，他怎么能成为神？一般来说，答案已经落在这两种之间的某个地方：他既像我们一样，但又不像我们。爱德加·凯西的解读提供了另一个选择：不仅耶稣是上帝的儿子，而且耶稣与造物主的关系对我们每个人也是如此。我们都是神的孩子，最终这个孩子与其他孩子没有任何区别。换句话说，耶稣就像我们每个人，而最终，我们每个人注定要像他一样。具有讽刺意味的是，从这个答案出现二千多年来，人类的大部分时间一直在试图让耶稣不再是一个人，但他的整个目标都是向我们展现：我们每一个人都有的内在神性！

Another issue that can beequally problematic regarding Jesus is obviously the question as towhether or not he was truly the Son of God. For centuriesChristians have emotionally affirmed yes, and non-Christians havejust as emotionally responded no. But even among Christians,additional questions have often only complicated the issue as tojust how different Jesus is from the rest of us: If He became man,doesn’t that suggest He was like us? But if He was like us, howcould He be God?  Generally the answer has fallensomewhere in between: He was like us, and yet not like us. TheEdgar Cayce readings offer another alternative: not only was Jesusa son of God, but the relationship Jesus shared with the Creator isalso true for each and every one of us. We are all God’s childrenand ultimately one child is no different than any other. In otherwords: Jesus was like each one of us and ultimately each one of usis destined to be like him. Ironically, what this suggests is thatfor more than 2,000 years, much of humankind has been trying tomake a man out of Jesus, when His whole goal was to show us theultimate divinity within each and every one of us!

在觉得被这种令人难以置信的可能性冒犯之前，也要明白这个前提的证据不仅在爱德加·凯西的资料中，而且在圣经中也可被发现。例如，当谈到人类时，耶稣说：“他们不属世界，正如我不属世界一样。”（约翰福音 17:16 ）。他也肯定，他对自己所主张和他与神的联系，对每一个灵魂都是真实不虚的：“使他们全都合一，正如父亲跟我合一，我跟你合一，他们也跟我们合一，好叫世人相信是你差我来的。你赐给我的荣耀，我已经赐给他们，好叫他们合一，正如我们合一 ... ”（约翰福音 17 ： 21-22 ）我们也读约翰福音 10 ： 30-34 ：“我和我的父是合一的。犹太人又拿起石头，要用石头打他。耶稣就说：“我让你们看过很多善行，都是父亲吩咐我做的。你们为了哪一样拿石头打我呢？” 犹太人回答说：“我们拿石头打你，不是因为你的善行，而是因为你说了亵渎的话。你不过是人，竟然自命为神。”耶稣就说：“你们的律法上不是记着说，‘我说过，“你们是神”’吗？”这是指旧约，特别是第 82 诗篇，它不但指出我们是神的子孙，而且我们也是“神”（更为明确地说是还在成长演进中的神）。虽然有些宗教人士，可能因为每个人都是上帝的一部分而被冒犯，但是近年来越来越多的人，在宇宙中的一切事物都有联系的前提下找到了一些真相。

Before becoming offended bythis incredible possibility, know that evidence for this premise isfound not only in the Edgar Cayce material but also in the Bible.For example, when speaking about humankind, Jesus states, “They arenot of the world, even as I am not of the world,” (John 17:16). Healso affirms that the claims He makes about himself and Hisconnection to God are true for each and every soul: “That they allmay be one; as thou, Father, art in me, and I in thee, that theyalso may be one in us: that the world may believe that thou hastsent me. And the glory which thou gavest me I have given them; thatthey may be one, even as we are one...” (John 17:21-22) We alsoread in John 10:30-34: “I and my Father are one. Then the Jews tookup stones again to stone him.  Jesus answeredthem, Many good works have I shewed you from my Father; for whichof these do ye stone me? The Jews answered him, saying, For a goodwork we stone thee not; but for blasphemy; and because that thou,being a man, makest thyself God. Jesus answered them, Is it notwritten in your law, I said, Ye are gods.” This reference is to theOld Testament, specifically the 82nd Psalm, which asserts that notonly are we God’s children, but we are also “gods” (to be surein-the-making), as well. Although some religious individuals may beoffended by the statement that everyone is a part of God, in recentyears more and more individuals have found some truth in thepremise that somehow everything in the universe isconnected.

在 1923 年问世了一本经典著作：“宇宙意识：人类思想的演变研究”，作者理查德·莫里斯·巴克博士详细介绍了众多的神秘经验，暗示了历史上许多人所经历的神圣意识的存在。巴克博士相信，宇宙意识与个人的具体宗教背景无关，暗示了他自己的个人经历对他的余生将产生的影响：“他看到并知道，宇宙并不是死气沉沉的一堆事物，而是活着的存在，人的灵魂是不朽的，宇宙如此有秩序地建造，毫无疑问地，所有事物都为了每个人的利益而共同努力，世界的基础原则就是我们所说的爱，因此每个人的幸福从长远来看，都是绝对确定的。“

In the 1923 classic, CosmicConsciousness: A Study in the Evolution of the Human Mind, Dr.Richard Maurice Bucke detailed numerous accounts of mysticalexperiences that seemed to suggest the existence of a Divineconsciousness that had been experienced by individuals throughouthistory. Dr. Bucke became convinced that cosmic consciousness hadlittle to do with an individual’s specific religious background and(writing in the third person) alluded to the impact his ownpersonal experience would have upon the rest of his life: “…he sawand knew that the Cosmos is not dead matter but a living Presence,that the soul of man is immortal, that the universe is so built andordered that without any peradventure all things work together forthe good of each and all, that the foundation principle of theworld is what we call love and that the happiness of every one isin the long run absolutely certain.”

从实际操作的角度来看，耶稣作为人类的一种模式，对我们每个人而言到底意味着什么呢？ 解读告诉《生命之河》的作者托马斯·苏格鲁（ Thomas Sugrue ），这种模式最适合被描述成为活出灵性的果实：如仁爱、温柔、善良、耐心和坚韧。另一次，当一个人想要推广凯西的工作，借助解读对某个具体疾病的指引让许多人受益的方式，凯西解读坚定地表明，耶稣的服务方式是最佳的方式，一次服务一个人：“他接受他们各自的状况，这是我们学习的好的模式。”

From a practical standpoint,what does Jesus as a pattern for humankind mean for each of usindividually? The readings told Thomas Sugrue, author of There Is aRiver, that the pattern was best emulated by living in accord withthe fruits of the spirit, such things as love, gentleness,kindness, patience, and longsuffering (i.e., determined endurance).On another occasion, when an individual wanted to expand Cayce’swork with the readings to address specific illnesses and help largenumbers of people rather than having to deal with one individual ata time, the readings stated unequivocally that Jesus’ approach toservice, one individual at a time, was the best approach: “He tookthem as they came, pretty good pattern to follow.”

这不仅仅是努力去追随这个楷模，也是为了准备好自己，允许这个模式本身影响和指导你与生命的关系。 因为我们这里所说的模式实际上是一种活生生的动力。用凯西的话来说，我们可以称之为成为缔造者的友伴的动力 ; 或者用当代哲学家和科学家所表述的，这是引导人类意识成长的进化力量。 凯西在他灵性激励的状态下，与现代思想家们一起，塑造我们对待未来的方式。

It is not simply a matter ofmaking an effort to follow a pattern. It is also a matter ofpreparing yourself to allow the pattern itself to inform and guideyour relationship to life. For what we are calling a pattern hereis actually a living force—what we might call, in Edgar Cayce’sperspective, the force of the Creator’s intention that we becomecompanions with the Creator; or as might be expressed bycontemporary philosophers and scientists, the force of theevolutionary intent that is governing the growth of consciousnessamong human beings. In his inspired state of mind, Cayceanticipated the modern thinkers who are shaping our approach to thefuture.

例如，通过对古代宗教文本的分析，卡尔·荣格（ Carl Jung ）得出结论，有一个上帝，而且这个神被试图在人类中变得有意识。著名的超个人心理学的哲学家肯·威尔伯（ Ken Wilber ）勾勒出一个进化层次，生命在经历体验里，自我意识程度在增加。在现阶段之后，人类以整合的方式体验个人意识的总和，这让人联想起凯西描述耶稣所持有的意识状态，“认识自己是自己，且同时与神同一，就像耶稣那样。”理论物理学家推测意识在宇宙演化中的作用，指出意识可以让宇宙被观察到，因此，随着时间的推移，造物就会成为意识本身的一部分。这些不同的观点有共同之处，即进化正朝向凯西所描述定义的耶稣心灵意识状态的方向发展。这意味着，如果我们设定一种以与耶稣模式相一致的理想去发展演进，那么就会有这种内置模式的进化动力，帮助我们来实现目的。

Carl Jung, for example, throughanalysis of ancient religious texts, concluded that there is a God,and that this God is seen in its attempts to become conscious inhuman beings. Ken Wilber, a major transpersonal philosopher,postulated an evolutionary hierarchy in which life experiencesitself in increasing degrees of self-consciousness. The stage afterthe current one is where humans experience the sum total of theirindividual consciousnesses in an integrated manner, reminiscent ofhow Cayce described the consciousness held by Jesus, “to knowyourself to be yourself and yet one with God, even as Jesus.”Theoretical physicists speculate about the role of consciousness inthe evolution of the universe, noting that consciousness allows theuniverse to be observed, and thus creation becomes conscious ofitself over time. These various perspectives have in common thatthere is a general, evolutionary tendency toward the veryconsciousness that Cayce describes as defining Jesus’ state ofmind. The implication is that if we set an ideal to grow in amanner consistent with the Jesus pattern, there is evolutionaryforce within that pattern that will help implement theintention.

关于凯西对耶稣的态度可能最具革命性的是，我们的个人“救恩”只来自模仿这种灵魂的模式，完全调谐我们自己与上帝的一致。这些解读提供了对耶稣生命的新视角，耶稣为基督徒们提供了一种在所有宗教中表达出的最终的普遍真理的途径，同时允许非基督徒们看到，耶稣反映出他们自己的信仰里所包含的普遍真理。事实上，凯西在讨论人类可以获得的各种各样的信仰时，他说“有什么区别呢？”因为所有的真理不可避免地都来自同一个源头。 最终，在任何一个的转世里，一个人被吸引到那种可能最有效地提供灵魂在意识成长中所需的学习环境的信仰。

What may be most revolutionaryabout Cayce’s approach to Jesus is the idea that our individual“salvation” comes only from emulating the pattern of this soul andcompletely aligning with our oneness with God. The readings offer arevision of Jesus’ life that provides a way for Christians to seethe ultimate universal truth that is expressed in all religions,and at the same time allows non-Christians to see how Jesusreflects the universal truths that are contained in their ownfaiths. In fact, while discussing the variety of faiths availableto humankind, Cayce asked “what is the difference?”—for all Truthinevitably comes from the same source. Ultimately, in any givenincarnation, individuals are drawn to that faith which might bestprovide the learning environment the soul needs in itsconsciousness growth.

我们在爱德加·凯西的解读中发现的耶稣，是一个大哥哥，一个引路人，一个人类的模式。 最终，这个耶稣是每一个灵魂的榜样。 这个榜样是通过活出完全实现的自我的模式来实现意识的成长的楷模。 这种模式体现了我们熟悉的人类的最好品质：同情、仁爱、理解、宽恕和滋养。 这些特征体现了上帝意识或基督意识的某些方面 - 这种意识就是我们的最终集体命定归宿。

The Jesus we find in the EdgarCayce readings is an elder brother, a way-shower, and a pattern forall of humankind. Ultimately, this Jesus is an example for each andevery soul. The example is one of a growth in consciousness throughliving in accord with a pattern of the fully realized self. Thispattern exemplifies the very best traits that we might associatewith a compassionate, all-loving, understanding, forgiving, andnurturing human being. These traits somehow embody aspects of Godor Christ Consciousness—a consciousness that is our collectivedestiny. 

 來源: http://t.cn/RXpaWZc