Humanity's origins and future
埃德加·凱西：人類的起源和未來(lái)
by Kevin Williams
凱文·威廉斯著
The following is humanity's origins and future as revealed by the Cayce readings:
以下是凱西解讀中所透露的人類的起源和未來(lái)：
People demand a beginning and a boundary, so in the beginning there was a sea of spirit, and it filled all space. It was static, content, aware of itself, a giant resting on the bosom of its thought, contemplating that which it was.
人類需要一個(gè)開(kāi)始和一個(gè)界限，所以，在一開(kāi)始，有一個(gè)靈之海，它充滿整個(gè)空間。它寧?kù)o、完滿、能感知它自己的存在，它是一個(gè)在自己思想的懷抱中休息的巨人，它在沉思自己是什么。
Then it moved. It withdrew into itself, until all space was empty, and that which had filled it was shining from its center, a restless mind. This was the individuality of the spirit; this was what it discovered itself to be when it awakened; this was God.
然后它開(kāi)始運(yùn)動(dòng)。它退回到自己之內(nèi)，直到所有空間空無(wú)一物，曾經(jīng)充滿它自身的不安的心靈在它的中心閃光。這就是靈的個(gè)性；這就是當(dāng)它蘇醒時(shí)它所發(fā)現(xiàn)的自我；這就是上帝。
God desired to self-expression, and desired companionship. Therefore, God projected the cosmos and souls. The cosmos was built with the tools which humans calls music, arithmetic, and geometry; harmony, system, and balance. The building blocks were all of the same material, which humans calls the life essence. It was a power sent out from God, which by changing the length of its wave and the rate of its vibration became a pattern of differing forms, substance, and movement. This created the law of diversity which supplied endless designs for the pattern. God played on this law of diversity as a person plays on a piano, producing melodies and arranging them in a symphony.
上帝渴望自我表達(dá)，渴望伴侶。因此，上帝投射了宇宙和靈魂。宇宙是用人類稱作音樂(lè)、數(shù)學(xué)和幾何學(xué)的工具創(chuàng)造出來(lái)的；和諧、系統(tǒng)而且平衡。都是用同樣的材料建構(gòu)，人類稱之為生命元素。這是一種上帝發(fā)出的力量，這種力量通過(guò)它的波長(zhǎng)和振動(dòng)頻率的變化而變成不同的形式、物質(zhì)和運(yùn)動(dòng)的模式。這創(chuàng)造了多樣性的法則，它為此模式提供了無(wú)止境的設(shè)計(jì)。就像一個(gè)人彈奏鋼琴一樣，上帝彈奏著多樣性的法則，譜出各種旋律，并將它們組合成一部交響樂(lè)。
Each design carried within it, inherently, the plan of its evolution, which was to be accomplished by movement, growth, or as humans calls it, change. This corresponds to the sound of a note struck on a piano. The sounds of several notes unite to make a chord; chords in turn become phrases; phrases become melodies; melodies intermingle and move back and forth, across and between and around each other, to make a symphony. The music ends as it began, leaving emptiness, but between the beginning and the finish there has been glorious beauty and a great experience.
在它之內(nèi)，每個(gè)設(shè)計(jì)自然而然地運(yùn)行著它的進(jìn)化計(jì)劃，實(shí)現(xiàn)這個(gè)計(jì)劃要通過(guò)運(yùn)動(dòng)、成長(zhǎng)、或正如人類所說(shuō)的改變來(lái)達(dá)成。這相當(dāng)于在鋼琴上敲出一個(gè)音符。數(shù)個(gè)音符連起來(lái)就成了一個(gè)和音；和諧的和音成為樂(lè)句。樂(lè)句成為樂(lè)曲；樂(lè)曲相互交融、前后移動(dòng)、交叉、連接、環(huán)繞而成為一部交響樂(lè)。音樂(lè)此起彼伏、停歇，但在起伏之間有著榮耀之美和偉大的經(jīng)驗(yàn)。
(The terms "light", "heat," and "electricity" with regard to the cosmos are of no use in this type of discussion, since they are effects observed three-dimensionally through the physical senses. The physical senses do not operate in the same manner in other dimensions, such as in the spirit world. At death, the sun might be to the surviving individuality an idea, an influence, or even an angel.)
（與宇宙相關(guān)的“光”、“熱”、和“電”等詞語(yǔ)在這樣的討論中毫無(wú)用處，因?yàn)樗鼈兪峭ㄟ^(guò)三維的生理感官感知的印象。生理感官在其他維度并不以同樣方式運(yùn)作，比如，靈的世界。死亡時(shí)，對(duì)于續(xù)存的靈魂來(lái)說(shuō)，太陽(yáng)或許會(huì)是一個(gè)觀念、一種影響、或甚至是一個(gè)天使。）
Everything moved, changed, and assumed its design in various states of form and substance. Activity was begun and maintained by the law of attraction and repulsion: positive and negative, attracting each other and repelling themselves, maintained the form and action of all things.
一切都以不同的狀態(tài)和物質(zhì)形式移動(dòng)、變化、展現(xiàn)它的設(shè)計(jì)?；顒?dòng)是由吸引和排斥法則啟動(dòng)和維護(hù)的：正和負(fù)、互相吸引和排斥，維持著一切事物的形式和行動(dòng)。
All this was a part of God, an expression of God's thought. Mind was the force which propelled and perpetuated it: mind did everything God imagined; everything that came into being was an aspect, a posture, of mind.
所有這一切都是上帝的一部分、上帝思想的一種表達(dá)。心靈是使其行進(jìn)和不朽的動(dòng)力：心靈實(shí)現(xiàn)上帝想象的一切；一切存在都是心靈的一個(gè)方面、一種心境。
Souls were created for companionship with God. The pattern used was that of God's very Being: spirit, mind, individuality; cause, action, effect. First there had been spirit; then there had been the action which withdrew spirit into itself; then there had been the resulting individuality of God.
靈魂被創(chuàng)造出來(lái)是為了與上帝相伴。所采用的形式是上帝存在的形式：靈、心靈、個(gè)性；原因、行動(dòng)、結(jié)果。開(kāi)始先有靈；然后有行動(dòng)，它使靈退回至它自身之中；然后有作為結(jié)果的上帝的個(gè)性。
In building the soul there was spirit, with its knowledge of identity with God; there was the active principle of mind; and there was the ability to experience the activity of mind separately from God.
靈憑著它是與上帝同一的知識(shí)構(gòu)造靈魂；存在著積極的心靈原則；存在著經(jīng)歷與上帝分離的心靈活動(dòng)的能力。
Thus a new individual, issuing from and dependent upon God, but aware of an existence apart from God, came into being. To the new individual there was given, necessarily, the power to choose and direct its own activity; without free will it would remain a part of the individuality of God. Mind, issuing as a force from God, would naturally fulfill God's thoughts, unless directed otherwise. The power to do this - to direct otherwise the force of mind - is what humans calls his free will. The record of free will is the soul. The soul began with the first expression which free will made of its power, through the force of mind. The first thought which it generated of itself, the first diversion of mind force from its normal path, was the beginning of the soul.
就這樣，一個(gè)新的個(gè)人出現(xiàn)了，它來(lái)自于上帝、依賴于上帝，但能知覺(jué)一種獨(dú)立于上帝的存在。這個(gè)新的個(gè)人必須被給予選擇和指導(dǎo)它自己活動(dòng)的力量；如果沒(méi)有自由意志，它就依然是上帝個(gè)性的一部分。作為一種來(lái)自上帝的力量的心靈，會(huì)自然地去完成上帝的思想，除非被導(dǎo)向其他方向。這種行動(dòng)的力量——導(dǎo)向其他方向的心靈力量——就是人們所謂的他的自由意志。自由意志的記錄就是靈魂。隨著自由意志運(yùn)用心靈力量產(chǎn)生第一個(gè)表達(dá)，靈魂就開(kāi)始了。它自己產(chǎn)生的第一個(gè)思想、心靈力量從其正常道路的第一次背離，就是靈魂的開(kāi)始。
The nucleus of the soul was in balance, positive and negative force in equal power, producing harmonious activity: the positive initiating, impregnating, thrusting forward; the negative receiving, nourishing, ejecting. The steps of this action were the stages of thought: perception, reflection, opinion.
靈魂的核子處于平衡中，正負(fù)力量相當(dāng)，產(chǎn)生和諧的活動(dòng)：正面力量發(fā)動(dòng)、孕育、推進(jìn)；負(fù)面的力量接收、滋養(yǎng)、逐出。這個(gè)行動(dòng)的步伐就是思想的階段：感知、思考、判斷。
Thus the soul consisted of two states of consciousness: that of the spirit, bearing a knowledge of its identity with God, and that of the new individual, bearing a knowledge of everything it experienced.
因此，靈魂由意識(shí)的兩種狀態(tài)構(gòu)成：一部分是靈，具有它與上帝是同一的知識(shí)，一部分是新的個(gè)人，具有關(guān)于它經(jīng)驗(yàn)到的一切的知識(shí)。
The plan for the soul was a cycle of experience, unlimited in scope and duration, in which the new individual would come to know creation in all its aspects, at the discretion of will. The cycle would be completed when the desire of will was no longer different from the thought of God. The consciousness of the new individual would then merge with its spiritual consciousness of identity with God, and the soul would return to its source as the companion it was intended to be.
靈魂的計(jì)劃是經(jīng)驗(yàn)的一個(gè)循環(huán)，范圍和期間是無(wú)限的，在其中，新的個(gè)人會(huì)憑借意志的判斷力認(rèn)識(shí)創(chuàng)造的各個(gè)方面。當(dāng)意志的愿望不再與上帝的思想相違背時(shí)，循環(huán)就會(huì)完成。新的個(gè)人的意識(shí)就會(huì)將其靈性意識(shí)與上帝相認(rèn)同，靈魂會(huì)作為上帝期許的伴侶回到它的源頭。
In this state the soul would retain its consciousness of separate individuality and would be aware that of its own free will it now acted as a part of God, not diverting mind force because it was in agreement with the action toward which this force was directed. Until this state was reached the soul would not be a companion in the true sense of the word.
在這種狀態(tài)中，靈魂會(huì)保持其分離的個(gè)性意識(shí)，并了解它自己的自由意志，它現(xiàn)在是作為上帝的一部分而行動(dòng)，而不是使心靈力量背道而馳，因?yàn)樗c心靈力量所指向的行動(dòng)是一致的。直到達(dá)成這種狀態(tài)，靈魂才在真正意義上成為一個(gè)伴侶。
The idea that a return to God means a loss of individuality is paradoxical, since God is aware of everything that happens and must therefore be aware of the consciousness of each individual. Thus the return of the soul is the return of the image to that which imagined it, and the consciousness of an individual - its record, written in mind - could not be destroyed without destroying part of God. When a soul returns to God it becomes aware of itself not only as a part of God, but as a part of every other soul, and everything.
回歸上帝的觀念意味著失去個(gè)性是荒謬的，因?yàn)樯系壑浪l(fā)生的一切，并因而必定知道每個(gè)個(gè)人的意識(shí)。因此，靈魂的回歸就是意象向意象想象者的回歸，如果不摧毀個(gè)人意識(shí)——它寫(xiě)在心靈中的記錄——中的上帝的部分，它就無(wú)法被毀滅。當(dāng)一個(gè)靈魂回歸上帝，它認(rèn)識(shí)到自己不僅是上帝的一部分，而且是每一個(gè)其他靈魂和一切事物的一部分。
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What is lost is the ego - the desire to do other than the will of God. When the soul returns to God the ego is voluntarily relinquished; this is the symbology behind the crucifixion of Christ.
失去的只是自我——做上帝意志以外的事情的愿望。當(dāng)靈魂回歸上帝，自我被自動(dòng)放棄；這就是基督受難背后的象征意義。
The plan for the soul included experience of all creation, but it did not necessarily mean identification with a participation in all forms and substance. Nor did it mean interference in creation by souls. It did not mean that they were to spin their own little worlds, twisting and bending laws to make images of their dreams.
靈魂的計(jì)劃包括所有創(chuàng)造的經(jīng)歷，但這并不一定意味著要去認(rèn)同對(duì)所有形式和物質(zhì)的參與。這也不意味著干涉靈魂的創(chuàng)造。這并不意味著它們應(yīng)該去旋轉(zhuǎn)它們自己的小世界、去扭曲法則以造就它們夢(mèng)中的意象。
But these things could happen. The soul was the greatest thing that was made; it had free will. Once free will was given, God did nothing to curb it; however it acted, it had to act within God's reality; by whatever route, the soul had to return to God.
但這些事情可以發(fā)生。靈魂是最偉大的創(chuàng)造物；它具有自由意志。上帝一旦給予它自由意志，上帝就對(duì)它不加控制；不論它如何行動(dòng)，它必須在上帝的現(xiàn)實(shí)之中行動(dòng)；無(wú)論走哪條路線，靈魂必須回歸上帝。
The fact that man's body is a speck of dust on a small planet leads to the illusion that humans are a small creation. The measure of the soul is the limitless activity of mind and the grandeur of imagination.
人的身體是一顆小行星上的一粒塵埃，這一事實(shí)使人類產(chǎn)生自己是一個(gè)渺小的造物的幻覺(jué)。衡量靈魂的標(biāo)準(zhǔn)是心靈的無(wú)限活動(dòng)性和偉大的想象力。
At first there was little difference between the consciousness of the new individual and its consciousness of identity with God. Free will merely watched the flow of mind, somewhat as humanity watches his fancy disport in daydreams, marveling at its power and versatility. Then it began to exercise itself, imitating and paralleling what mind was doing. Gradually it acquired experience, becoming a complementary rather than an imitative force. It helped to extend, modify, and regulate creation.
一開(kāi)始，新的個(gè)人意識(shí)與它和上帝是同一的意識(shí)之間并無(wú)區(qū)別。自由意志只是看著心靈的流動(dòng)，有點(diǎn)像人看著他的想象在白日夢(mèng)中玩耍，驚訝于它的無(wú)所不能。然后，他開(kāi)始自己練習(xí)，模仿和比照心靈的所作所為。它逐漸獲得經(jīng)驗(yàn)，成了一個(gè)互補(bǔ)的、而不是模仿的力量。它幫助擴(kuò)大、修改和調(diào)節(jié)創(chuàng)造。
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Certain souls became bemused with their own power and began to experiment with it. They mingled with the dust of the stars and the winds of the spheres, feeling them, becoming part of them. One result of this was an unbalancing of the positive-negative force, by accentuating one or the other; to feel things demanded the negative force; to express through things, and direct and manage them, required the positive force. Another result was the gradual weakening of the link between the two states of consciousness - that of the spirit and that of the individual. The individual became more concerned with, and aware of, it's own creations than God's. This was the fall in spirit, or the revolt of the angels as described in the Bible.
某些靈魂對(duì)它們自己的力量感到困惑，開(kāi)始試驗(yàn)這種力量。它們與星塵和天體的風(fēng)相混合、感覺(jué)它們、成為它們的一部分。這樣的一個(gè)后果是正負(fù)力量的不平衡，不是強(qiáng)調(diào)這一種力量，就是強(qiáng)調(diào)了另一種力量；感覺(jué)事物要求負(fù)的力量；通過(guò)事物進(jìn)行表達(dá)，并指導(dǎo)和處理它們，要求正的力量。另一個(gè)結(jié)果是意識(shí)的兩種狀態(tài)——靈的意識(shí)和個(gè)人的意識(shí)之間的聯(lián)系逐漸減弱。個(gè)人變得關(guān)注、了解它自己的創(chuàng)造更甚于上帝的創(chuàng)造。這是靈的降落，或是圣經(jīng)中描寫(xiě)的天使反叛。
To move into a portion of creation and become part of it, a soul had to assume a new, or third aspect of consciousness - a method of experiencing that portion of creation and translating it into the basic substance of mind by means of thought. Humanity refers to this aspect of awareness as the "conscious mind". It is the device by which he experiences earth: the physical body, the five senses, the glandular and nervous systems. In other worlds, in other systems, the device differed. Only the range and variation of man's own thoughts can give an idea of the number of these other worlds and systems and the aspects of divine mind which they represent.
要進(jìn)入創(chuàng)造物并成為它的一部分，一個(gè)靈魂必須采取一種新的意識(shí)或意識(shí)的第三種形態(tài)——經(jīng)驗(yàn)創(chuàng)造物的那個(gè)部分并通過(guò)思想將它轉(zhuǎn)譯為頭腦的基本元素。人類把這種知覺(jué)形態(tài)稱作“有意識(shí)的頭腦”。這是他經(jīng)驗(yàn)地球的裝置：肉身、五官、腺體和神經(jīng)系統(tǒng)。在其他世界中，在其他系統(tǒng)中，裝置是不同的。只有人類自己的思想的廣度和多樣性可以想象這些其他世界和系統(tǒng)的數(shù)量以及它們所代表的神圣心靈的各個(gè)方面。
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When a soul took on the consciousness of a portion of creation it separated itself temporarily from the consciousness of its own individuality, and became even further removed from the consciousness of its spirit. Thus, instead of helping to direct the flow of creation and contributing to it, it found itself in the stream, drifting along with it. The farther it went from the shore, the more it succumbed to the pull of the current and the more difficult was the task of getting back to land.
當(dāng)一個(gè)靈魂以作為造物的一部分的意識(shí)呈現(xiàn)時(shí)，它暫時(shí)將自己與它自己個(gè)性的意識(shí)相分離，并更加遠(yuǎn)離它的靈的意識(shí)。這樣，不是幫助指引創(chuàng)造的潮流，并對(duì)此做出貢獻(xiàn)，相反它發(fā)現(xiàn)自己身處潮流之中，隨波逐流。它越是遠(yuǎn)離岸邊，它越是無(wú)力與潮流抗?fàn)?，越是感到難以回到岸上。
Each of the systems of stars and planets represented, in this manner, a temptation to the souls. Each had its plan, and moved toward it through the activity of a constant stream of mind. When a soul leaped into the stream (by immersing itself in the system through which the stream was flowing) it had the force of the current to contend with, and its free will was hampered. It was very easy, under these circumstances, to drift with the current.
每個(gè)恒星和行星系統(tǒng)都以這種方式來(lái)誘惑靈魂。每個(gè)系統(tǒng)都有它自己的計(jì)劃，并通過(guò)持續(xù)不斷的心靈流動(dòng)向它靠近。當(dāng)一個(gè)靈魂跳入潮流（通過(guò)投身于這個(gè)流動(dòng)的系統(tǒng)中）它具有與潮流抗?fàn)幍牧α浚淖杂梢庵臼艿阶璧K。在這些環(huán)境中，它很容易隨波逐流。
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Each solar system also represented an opportunity for development, advancement, and growth toward the ideal of complete companionship with God - the position of co-creator in the vast system of universal mind.
每個(gè)太陽(yáng)系也代表著一個(gè)通往與上帝完全相伴的理想的發(fā)展、進(jìn)步和成長(zhǎng)的機(jī)會(huì)——在宇宙心靈的廣大系統(tǒng)中的共同創(chuàng)造者的地位。
Our solar system attracted souls, and since each system is a single expression, with its planets as integral parts, the earth came into the path of souls.
我們的太陽(yáng)系也吸引靈魂，因?yàn)槊總€(gè)系統(tǒng)都是一個(gè)單獨(dú)的表達(dá)——行星為整體密不可分的一部分，地球就是靈魂的道路。
The planets of the solar system represent the dimensions of consciousness of that system - its consciousness as a whole. There are nine dimensions to the consciousness of our solar system. The earth represents the third dimension.
太陽(yáng)系的行星代表了這個(gè)系統(tǒng)中意識(shí)的各個(gè)維度——它作為一個(gè)整體意識(shí)。對(duì)應(yīng)于我們太陽(yáng)系的意識(shí)有九個(gè)維度。地球代表第三個(gè)維度。
The earth was an expression of divine mind with its own laws, its own plan, its own evolution. Souls, longing to feel the beauty of the seas, the winds, the forest, the flowers, mixed with them and expressed themselves through them. They also mingled with the animals, and made, in imitation of them, thought forms: they played at creating; they imitated God. But it was a playing, an imitating, that interfered with what had already been set in motion, and thus the stream of mind carrying out the plan for earth gradually drew souls into its current. They had to go along with it, in the bodies they had themselves created.
地球是以它自己的法則、它自己的計(jì)劃、它自己的進(jìn)化對(duì)神圣心靈的一種表達(dá)。靈魂渴望感受海洋、風(fēng)、森林、花兒的美麗，就身處它們之中，并通過(guò)它們來(lái)表達(dá)他們自己。他們也與動(dòng)物相處，并模仿它們創(chuàng)造思想形式；他們享受創(chuàng)造之樂(lè)；他們模仿上帝。但這是一種游戲、一種模仿，這干涉了已經(jīng)置于運(yùn)動(dòng)中的事物，因此執(zhí)行地球計(jì)劃的心靈潮流逐漸將靈魂吸收進(jìn)來(lái)。他們必須在他們創(chuàng)造出來(lái)的身體中隨波逐流。
This entanglement of souls in what humanity calls matter was a probability from the beginning, but God did not know when it would happen until the souls, of their own choice, had caused it to happen.
人們把這種靈魂的糾纏稱作物質(zhì)，這自開(kāi)始起就是一種可能性，但上帝并不知道它何時(shí)會(huì)發(fā)生，直到靈魂根據(jù)它們自己的選擇使它發(fā)生。
Of the souls which God created - and God created all souls in the beginning; none has been made since - only a comparative few have come into the experience of our solar system, though many have gone through or are going through a similar entanglement in other solar systems.
在上帝創(chuàng)造的靈魂之中——上帝在開(kāi)始時(shí)就創(chuàng)造了所有的靈魂；自此以后再也未創(chuàng)造過(guò)靈魂——只有較少的一部分進(jìn)入了我們太陽(yáng)系經(jīng)歷，盡管許多靈魂在其他太陽(yáng)系已經(jīng)經(jīng)歷或正在經(jīng)歷一種相似的糾纏。
A way of escape for the souls which were entangled in matter was prepared. A form was chosen to be a vehicle for the soul on earth, and the way was made for souls to enter earth and experience it as part of their cycle. Of the forms already existing on earth, one of the anthropoid apes most nearly approached the necessary pattern. Souls descended on these apes - hovering above and about them rather than inhabiting them - and influenced them to move toward a different goal from the simple one they had been pursuing. They came down out of the trees, built fires, made tools, lived in communities, and began to communicate with each other. Swiftly, even as humanity measures time, they lost their animal look, shed bodily hair, and took on refinements of manner and habit.
靈魂逃脫物質(zhì)糾纏的方式已經(jīng)準(zhǔn)備好。地球上的靈魂選擇了一種作為載體的形式，為靈魂安排好了進(jìn)入地球并在其中經(jīng)歷的方式，作為它們循環(huán)的一部分。在已經(jīng)存在于地球上的形式中，有一種類人猿最為接近所需要的模式。靈魂降至這些類人猿——在它們之上或周圍盤(pán)旋，而不是居住于它們體內(nèi)——并影響它們向一個(gè)不同于它們?cè)人非蟮暮?jiǎn)單目標(biāo)的方向發(fā)展。它們離開(kāi)樹(shù)林，使用火，制造工具，生活于團(tuán)體中，開(kāi)始互相交流。它們很快就失去了它們的動(dòng)物長(zhǎng)相，褪去了體毛，開(kāi)始有文雅的舉止和習(xí)慣。
All this was done by the souls, working through glands, until the body of the ape was an objectification - three dimensional - of the soul that hovered above it. Then the soul descended into the body and earth had a new inhabitant: man.
所有這些都是由靈魂通過(guò)腺體的運(yùn)作完成的，最后猿的身體成為盤(pán)旋其上的靈魂的三維客體。然后靈魂降至身體中，于是地球有了新居民：人類。
Humanity appeared as a consciousness within an animal, a consciousness which was felt on the earth in five different places at the same time, as the five races. When the soul first incarnated into flesh, this began the first incarnation of the divine consciousness into an animal. Cayce referred to this divine consciousness as the "Christ Consciousness" and the evolved human that resulted was the human referred to in the Bible as "Adam".
人類顯現(xiàn)為動(dòng)物之內(nèi)的一個(gè)意識(shí)，它分成五個(gè)人種同時(shí)分布在地球的五個(gè)不同的地方。當(dāng)靈魂開(kāi)始投生至肉身中，神圣的意識(shí)進(jìn)入動(dòng)物的第一次投生就開(kāi)始了。凱西將這個(gè)神圣意識(shí)稱作“基督意識(shí)”，由此進(jìn)化而來(lái)的人類就是圣經(jīng)中的“亞當(dāng)”。
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The problem was to overcome the attractions of the earth to the extent that the soul would be as free in the body as out of it. Only when the body was no longer a hindrance to the free express of the soul would the cycle of earth be finished.
問(wèn)題是要克服地球的吸引，使靈魂在體內(nèi)可以像在體外一樣自由。只有當(dāng)身體不再是靈魂自由表達(dá)的障礙時(shí)，地球上的循環(huán)才會(huì)結(jié)束。
In a smaller field this was the drama of free will and creation. In a still smaller field each atom of the physical body, being a world in itself, is a drama of free will and creation. The soul puts life into each atom, and each atom is a reflection in flesh of the soul's pattern.
在更小的范圍，這是自由意志和創(chuàng)造的戲劇。在更加小的范圍中，肉身的每一個(gè)原子——它自身就是一個(gè)世界——都是自由意志和創(chuàng)造的一場(chǎng)戲劇。靈魂將生命放入每一個(gè)原子，每一個(gè)原子都是靈魂模式的一個(gè)肉身反映。
Humans became aware, with the advent of consciousness, that sex meant something more to them than to the animals. It was the door by which new souls entered the earth, a door unnecessary elsewhere in the solar system. It was the only means the trapped souls had of getting out of their predicament - through the cycle of birth, death and rebirth. They represented the ideal vehicle for the soul on earth.
人類以其意識(shí)開(kāi)始明白人類的性意味著比動(dòng)物的性更多的東西。它是新靈魂進(jìn)入地球的門戶，在太陽(yáng)系其他地方這種門戶是不必要的。這是受困的靈魂脫離它們困境的唯一方式——通過(guò)出生、死亡和再生。它們代表了地球上靈魂的理想載體。
The plan for the earth cycle of souls was a series of incarnations, interlarded with periods of dwelling in other dimensions of consciousness in the solar system - the planets, until every thought and every action of the physical body, with its five senses and conscious mind, was in accord with the plan originally laid out for the soul. When the body was no longer a hindrance to the free expression of the soul - when the conscious mind had merged with the subconscious, and the atomic structure of the body could be controlled so that the soul was as free in it as out of it - the earth cycle was finished and the soul could go on to new adventures. This conquest of the physical body could not be attained until there was perfection in the other dimensions of consciousness in the solar system, for these made up, with the earth, the total expression of the sun and its planets. Whichever state of consciousness the soul assumed became the focal point of activity. The other states of consciousness receded to the position of urges and influences.
靈魂的地球循環(huán)計(jì)劃是一系列的輪回，其中夾雜著有些時(shí)候居住于太陽(yáng)系中其他意識(shí)維度——行星上，直到肉身以其五官和意識(shí)頭腦作出的每個(gè)思想和行動(dòng)都與原來(lái)為靈魂安排的計(jì)劃相一致。當(dāng)身體不再是靈魂自由表達(dá)的障礙時(shí)——當(dāng)意識(shí)頭腦與潛意識(shí)融為一體，身體的原子結(jié)構(gòu)可以被控制，因而靈魂在體內(nèi)與在體外一樣自由——地球循環(huán)就結(jié)束了，靈魂可以去進(jìn)行新的探險(xiǎn)。直到太陽(yáng)系的其他意識(shí)維度存在完美，征服肉身才有可能達(dá)成，因?yàn)樗鼈兒偷厍蛞黄鹌礈惓闪颂?yáng)及其行星的完整表達(dá)。無(wú)論意識(shí)處于哪種狀態(tài)，靈魂都成為活動(dòng)的焦點(diǎn)。意識(shí)的其他狀態(tài)都退至促進(jìn)和影響的地位。
The race of humanity was fostered by a soul which had completed its experience of creation and returned to God, becoming a companion to Him and a co-creator. This is the soul human known as the "Christ", or the "anointed one" as described in the Bible. Adam, the first incarnation of the Christ Consciousness in flesh, was the first incarnation of the divine consciousness. Jesus, the final incarnation of that same soul, was the first human to fully manifest the Christ Consciousness in the flesh.
人類是由一個(gè)已經(jīng)完成了它的創(chuàng)造經(jīng)歷并回歸上帝的靈魂養(yǎng)育的，它已成為上帝的陪伴者和共同創(chuàng)造者。這個(gè)靈魂就是人們熟知的圣經(jīng)中描述的“基督”或者“圣人”。亞當(dāng)，基督意識(shí)的首次肉身輪回，是這個(gè)神圣意識(shí)的第一次投生。耶穌，同一個(gè)靈魂的最后一次投生，是第一個(gè)以肉身完全表明基督意識(shí)的人。
The Christ soul was interested in the plight of its brother souls trapped in earth, and after supervising the influx of human souls into flesh, the Christ soul took form itself, from time to time, to act as a leader for the people.
基督靈魂對(duì)它的陷于地球的兄弟靈魂感興趣，在指導(dǎo)人類靈魂流入肉體之后，基督靈魂時(shí)而自己投生為人，以領(lǐng)導(dǎo)世人。
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Though at first the souls but lightly inhabited bodies and remembered their identities, gradually, life after life, they descended into earthiness, into less mentality, less consciousness of the mind force. They remembered their true selves only in dreams, in stories and fables handed down from one generation to another. Religion came into being: a ritual of longing for lost memories. The arts were born: music, numbers, and geometry. These were brought to earth by the incoming souls; gradually their heavenly source was forgotten, and they had to be written down, learned, and taught to each new generation.
雖然起初靈魂只是稍微居住于體內(nèi)，并記得它們的身份，但是漸漸地，一生又一生之后，它們沉淪于世俗生活，越來(lái)越?jīng)]有靈性，頭腦的意識(shí)力量越來(lái)越小。他們只在夢(mèng)中、在世代流傳的故事和傳說(shuō)中記得他們真正的自我。宗教產(chǎn)生了：一種對(duì)失去記憶的渴望的儀式。藝術(shù)產(chǎn)生了：音樂(lè)、數(shù)字和幾何學(xué)。這些是由來(lái)到地球的靈魂帶來(lái)的；他們的天堂起源逐漸被遺忘了，每一代新人都必須將它們記下來(lái)，了解和學(xué)習(xí)。
Finally humans were left with a conscious mind definitely separated from his own individuality. Humans now call this individuality the subconscious mind; awareness of the physical world is the conscious mind. The subconscious mind influenced the conscious mind - gave it, in fact, its stature, breath, and quality. It became the body under the "suit of clothes." Only in sleep was it disrobed.
最終，人類只剩下與他自己個(gè)性截然分離的意識(shí)頭腦。人類現(xiàn)在將這種個(gè)性稱作潛意識(shí)頭腦；感知物質(zhì)世界的則是意識(shí)頭腦。潛意識(shí)頭腦影響著意識(shí)頭腦——事實(shí)上，為它提供了它的才干、呼吸和特質(zhì)。它成了“外衣”之內(nèi)的身體。只有在睡眠時(shí)它才脫去衣服。
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With his conscious mind humans reasoned (for all mind, left to itself, will work out the plans of God). Humans built up theories for what they felt - but no longer knew - to be true. Philosophy and theology resulted. Humans began to look around and discover, in the earth, secrets which they carried within themselves but could no longer reach with consciousness. The result was science.
人類以他的意識(shí)頭腦思考（因?yàn)樗蓄^腦，它自身都會(huì)執(zhí)行上帝的計(jì)劃）。人類根據(jù)他們感到什么是正確的來(lái)建立理論——但他們不再知道。哲學(xué)和神學(xué)產(chǎn)生了。人類開(kāi)始察看地球，發(fā)現(xiàn)他們自身所包含的秘密，但不能再以意識(shí)獲得答案。結(jié)果就是科學(xué)。
The plan of humanity went into action. Downward humanity went from heavenly knowledge to mystical dreams, revealed religions, philosophy and theology, until the bottom was reached and humanity only believed what they could see and feel and prove in terms of their conscious minds. Then they began to fight their way upward, using the only tools they had left: suffering, patience, faith, and the power of mind.
人類的計(jì)劃被付諸行動(dòng)。人類從天堂的知識(shí)向下走到神秘的夢(mèng)、顯現(xiàn)的宗教、哲學(xué)和神學(xué)，一直到達(dá)谷底，人類只相信他們看得見(jiàn)、感覺(jué)得到、和可以以他們的意識(shí)頭腦證明的東西。然后他們開(kāi)始奮力向上走，運(yùn)用他們剩下的唯一的工具：受苦、忍耐、信仰和心靈的力量。
The Christ soul helped humanity. As the Biblical characters named Adam, Enoch, and Melchizedek, the Christ soul took on flesh, to teach and lead. Enoch and Melchizedek experienced neither birth nor death. The Christ soul realized after these assumptions of human flesh that it was necessary to set a pattern for humanity, to show them the way back to God. The Christ soul assumed this task and was born of a woman, beginning voluntarily a new individuality, a new soul record; though behind this new individuality shone the pure Christ soul. But once born as a human, the separation of consciousness from subconsciousness occurred and the Christ soul began his pilgrimage. The Christ soul's last incarnation was as the humble carpenter from Galilee, Jesus of Nazareth. Jesus, triumphant over death and the body, became the way, laying down the ego of the will, accepting the crucifixion, and returning to God. He is the pattern to follow. The perfect life lead as Jesus and his subsequent unjust murder, reversed the negative karma that came from his first incarnation as Adam.
基督靈魂幫助了人類。作為圣經(jīng)人物，他的名字是亞當(dāng)、伊諾克和梅爾凱茲迪克，基督靈魂投生地球，以教導(dǎo)和領(lǐng)導(dǎo)世人。伊諾克和梅爾凱茲迪克既未經(jīng)歷出生也未經(jīng)歷死亡?；届`魂在這些肉身投生之后，認(rèn)識(shí)到有必要為人類設(shè)立一個(gè)模式，以向他們顯示回歸上帝之路。基督靈魂承擔(dān)起這個(gè)任務(wù)，他由一個(gè)女人誕生，自愿開(kāi)始一個(gè)新的個(gè)人，一個(gè)新的靈魂記錄；盡管在這個(gè)新的個(gè)人之后閃耀著純粹的基督的靈魂。但一旦生而為人，與潛意識(shí)分離的意識(shí)發(fā)生了，基督靈魂開(kāi)始了他的朝拜。基督靈魂最后一次投生是作為加利利(巴勒斯坦北部一多山地區(qū))的卑微的木匠，拿撒勒的耶穌。耶穌戰(zhàn)勝了死亡和肉身，成就了這種道，他放棄了意志的自我，接受在十字架上受難，并回歸上帝。他是人們追隨的榜樣?；剿^(guò)的完美生活以及他后來(lái)的不公正的被害，扭轉(zhuǎn)了他第一次作為亞當(dāng)?shù)妮喕厮鶐?lái)的負(fù)面的羯磨。
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At present, humanity is in a state of great spiritual darkness - the darkness which precedes dawn. Humanity has carried their skepticism to the point where it is forcing them to conclusions they know intuitively are wrong. At the same time humanity has carried their investigation of natural phenomena to the point where it is disproving all it seemed to prove in the beginning. Free will is finding that all roads lead finally to the same destination. Science, theology, and philosophy, having no desire to join forces, are approaching a point of merger. Skepticism faces destruction by its own hand.
如今，人類正處于一種巨大的精神黑暗的狀態(tài)——這是黎明前的黑暗。人類的懷疑論已到了他們被迫得出他們直覺(jué)所了解的知識(shí)都是錯(cuò)誤結(jié)論的地步。同時(shí)，人類對(duì)自然現(xiàn)象的調(diào)查已到了它正在反證它一開(kāi)始所證明的一切的地步。自由意識(shí)正在發(fā)現(xiàn)，所有道路都最終通向相同的終點(diǎn)?？茖W(xué)、神學(xué)和哲學(xué)，它們?cè)净ゲ幌嗳?，現(xiàn)在正趨向于相互融合。懷疑論正面臨自掘墳?zāi)沟木车亍?/p>
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Humanity is at all times the total of what they have been and done, what they have fought and defended, what they have hated and loved. In the three dimensional consciousness of earth every atom of the human body is a reflection of the soul - a crystallization of their individuality. Their emotional and nervous structures, their mental abilities, their aptitudes, their aversions and preferences, their fears, their follies, their ambitions, their character, are the sum of what they have done with their free will since it was given. So every personality - the earthly cloak of an individuality - is different from every other personality.
人類從來(lái)都是他們?cè)?jīng)所是和所為的一切，他們?cè)?jīng)爭(zhēng)斗過(guò)的和抵抗過(guò)的一切，他們所仇恨和熱愛(ài)過(guò)的一切。在地球的三維意識(shí)中，人類身體的每一個(gè)原子都是靈魂的一種反映——他們個(gè)性的一種結(jié)晶。他們的情感和神經(jīng)系統(tǒng)、他們的心理能力、他們的才智、他們的好惡、他們的恐懼、他們的罪惡、他們的野心、他們的性格，就是自獲得自由意志起他們以此所做的一切的總和。因此每個(gè)人格——個(gè)性的一種世間外殼——都與每一個(gè)其他人格不同。
This has been true from the beginning. The first independent thought of each soul was a little different from the first independent thought of every other soul.
從一開(kāi)始就是這樣。每一個(gè)靈魂的第一次獨(dú)立思考就不同與其他靈魂的第一次獨(dú)立思考。
So people are different in their likes and dislikes, in their desires and dreams. The law of karma - which is the law of cause and effect - likewise makes them different in their joys and sorrows, in their handicaps, their strengths, their weaknesses, their virtues and vices, their appreciation of beauty, and their comprehension of truth. Transgression incurred in the flesh must be met in the flesh: earth's natural law, not humanity or God, demands an eye for an eye, a tooth for a tooth.
所以人們的好惡、他們的欲望和夢(mèng)想是不同的。羯磨法則——即因果法則——同樣使他們的悲歡各不相同，他們的殘障、他們的力量、他們的弱點(diǎn)、他們的美德和惡行、他們對(duì)美的鑒賞力、以及他們對(duì)真理的理解也有所不同。肉身遭受的侵犯必須還之以肉身：地球的自然法則、而不是人類或上帝的法則，要求以眼還眼、以牙還牙。
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The same law applies to groups of people, as they act together. There is karma for families, for tribes, for races, for nations. When the souls who committed a war die and are born again into the physical world, a war will be committed upon that nation. Only when defeat is endured by a nation with humility and understanding, only when victory is dispensed by a nation with justice and mercy, will the karma of war be lifted from them.
同樣的法則適用于一起行動(dòng)的群體。存在著家庭、部落、種族和國(guó)家的羯磨。當(dāng)發(fā)動(dòng)戰(zhàn)爭(zhēng)的靈魂陣亡后再投生至物質(zhì)世界，這個(gè)國(guó)家就會(huì)遭受戰(zhàn)爭(zhēng)。只有當(dāng)一個(gè)國(guó)家以卑謙和諒解來(lái)忍受戰(zhàn)敗，只有當(dāng)一個(gè)國(guó)家以正義和仁慈而無(wú)須勝利，他們才會(huì)擺脫戰(zhàn)爭(zhēng)的羯磨。
Every person's life is shaped to some extent by karma: their own, that of their associates and loved ones, that of their nation and race, and that of the world itself. But these, singly or together, are not greater than free will. It is what the person does about these influences and urges, how they react to them, that makes a difference in their soul development. Because of karma some things are more probable than others, but so long as there is free will anything is possible.
每一個(gè)人的生命在某種程度上是由羯磨造就的：他們自己的羯磨、與他們一起生活的人和他們所愛(ài)的人的羯磨、他們國(guó)家和種族的羯磨、以及世界自身的羯磨。但這些羯磨，單獨(dú)或一起，并不比自由意志更為巨大。一個(gè)人對(duì)這些影響和促進(jìn)的所作所為，他對(duì)這些的反應(yīng)，才會(huì)使他靈魂的發(fā)展有所不同。由于羯磨，一些事情比其他事情更具可能性，但只要具有自由意志，任何事情都是可能的。
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Thus free will and predestination coexist in a person. Their past experiences limit them in probability, and incline them in certain directions, but free will can always "draw the sword from the stone."
因此，自由意志和宿命同時(shí)存在于一個(gè)人之中。他們過(guò)去的經(jīng)歷限制他們?cè)诳赡苄灾?，使他們傾向于某些方向，但自由意志總是可以“將劍從石中拔出?！?/p>
No soul takes on flesh without a general plan for the experience ahead. The personality expressed through the body is one of many which the individuality might have assumed. Its job is to work on one or several phases of the karma of the individuality. No task is undertaken which is too much for the personality to which it is assigned - or which chooses it. Some souls choose their own entrances and set their own tasks; others, having made too many mistakes and having become dangerously subject to earthly appetites, are sent back by law, at a time and under circumstances best suited to help them. The task is seldom perfectly fulfilled, and sometimes it is badly neglected.
沒(méi)有哪個(gè)靈魂在投生之前不進(jìn)行總體計(jì)劃。人格通過(guò)身體展現(xiàn)的是這個(gè)個(gè)人可能已經(jīng)設(shè)想的許多計(jì)劃中的一種。他的工作是個(gè)人羯磨中的一個(gè)或幾個(gè)方面。沒(méi)有什么任務(wù)會(huì)遠(yuǎn)遠(yuǎn)超過(guò)這個(gè)已接受或選擇它的人格的能力之上。有些靈魂選擇他們自己的投生，設(shè)定他們自己的任務(wù)；還有些人，已犯下太多的錯(cuò)誤，已危險(xiǎn)地陷于世俗的欲望，根據(jù)法則，他們會(huì)在某個(gè)時(shí)候被送回對(duì)他們最有幫助的、最適宜的環(huán)境中去。任務(wù)很少被完滿地完成，有時(shí)任務(wù)會(huì)被極大忽視。
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Choice of incarnation is usually made at conception, when the channel for expression is opened by the parents. A pattern is made by the mingling of the soul pattern of the parents. This sets up certain conditions of karma. A soul whose own karma approximates these conditions will be attracted by the opportunity presented. Since the pattern will not be exactly their own, they must consider taking on some of the karma of their parents.
投生的選擇通常在懷孕時(shí)作出，這時(shí)由父母打開(kāi)通往塵世的通道。一種模式是混合父母的靈魂模式構(gòu)成。這為羯磨設(shè)定了某些條件。一個(gè)自己的羯磨與這些條件相適應(yīng)的靈魂會(huì)為所提供的機(jī)會(huì)吸引。由于模式不可能完全符合他們，他們必須考慮接納他們父母的一些羯磨。
Things other than pattern concern the soul in its selection of a body: coming situations in history, former associations with the parents, the incarnation, at about the same time, of souls it wishes to be with and with whom it has problems to work out. In some cases the parents are the whole cause of a soul's return - the child will be devoted to them and remain close to them until their death. In other cases the parents are used as a means to an end - the child will leave home early and be about its business.
除了模式之外，還涉及靈魂對(duì)身體的選擇：歷史將要出現(xiàn)的局勢(shì)、與父母以前的關(guān)系、在這次輪回中將會(huì)遇到的他所希望在一起的靈魂、以及將要和對(duì)方一起解決羯磨問(wèn)題的靈魂。在有些情形中，父母是靈魂回來(lái)的唯一原因——孩子深愛(ài)他們，并與他們關(guān)系密切，直至他們死亡。在另外的情形中，父母被用作達(dá)到某個(gè)目的的方式——孩子會(huì)很早離開(kāi)家庭，去做他自己的事情。
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The soul may occupy the body as early as six months before birth, or as late as a month after birth, though in the latter case it has been hovering over the body since birth, deciding whether or not to occupy it. Once the decision is made and the occupation completed, the separation between the conscious mind and subconscious mind takes place between the new personality and the soul, and the earthly record of the child begins. The fact that a baby is born dead does not mean that it was refused as a vehicle for a soul. Just the opposite is true: the opportunity is taken away from the soul due to natural forces and no occupation of that body was possible.
靈魂會(huì)在早到出生前六個(gè)月就進(jìn)入胎兒，或晚到嬰兒出生后一個(gè)月才進(jìn)入，但在后者的情形中，自嬰兒出生起，它就在嬰兒身體四周盤(pán)旋，它在決定是否進(jìn)入。一旦作出決定，它就進(jìn)入身體，在新的人格和靈魂之間，意識(shí)頭腦和潛意識(shí)頭腦就會(huì)分開(kāi)，孩子的世間經(jīng)歷就開(kāi)始了。一個(gè)出生時(shí)就死亡的嬰兒并不意味著它被拒絕作為靈魂的載體。反過(guò)來(lái)說(shuō)才對(duì)：由于自然力量，機(jī)會(huì)被從靈魂那里拿走了，不進(jìn)入這個(gè)身體是可能的。
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The personality is a high-lighted portion of the individuality, experiencing three dimensional consciousness. The rest of the individuality remains in shadow, giving tone to the personality; urges, appreciations, tastes, avocations, and what is loosely termed "charm" - the background to which intuition responds.
人格是個(gè)性的最顯著的一部分，它經(jīng)歷三維意識(shí)。個(gè)性的其余部分留在陰影中，為人格設(shè)定基調(diào)；欲望、鑒賞力、品位、愛(ài)好、以及籠統(tǒng)稱作“魅力”的性格——直覺(jué)對(duì)其作出回應(yīng)的背景。
The personality is shaped by three or four incarnations, the portions of the earthly experience on which the individuality wants to work. The emotions and talents of the person reflect these incarnations. The dreams, visions, meditations - the deep, closely guarded self-consciousness of the personality is the pattern of experience among the other states of consciousness within the solar system. The intellect is, roughly speaking, from the stars: it is the mind force of the soul, conditioned by its previous experience in creation outside the solar system, and dimmed or brightened by its recent experiences within the solar system.
人格是由三次或四次輪回造就的，這是個(gè)性希望解決的塵世經(jīng)驗(yàn)的部分。個(gè)人的情感和才干反應(yīng)了這些輪回。夢(mèng)、顯圣、冥想——深刻的、嚴(yán)密防范的人格的自我意識(shí)是在太陽(yáng)系內(nèi)的意識(shí)的其他狀態(tài)中的經(jīng)驗(yàn)?zāi)Ｊ?。大體而言，智力來(lái)自于恒星：它是靈魂的心靈力量，受到它以前在太陽(yáng)系以外的創(chuàng)造的經(jīng)驗(yàn)的限制，并由它在太陽(yáng)系中最近的經(jīng)驗(yàn)而變得更暗淡或更明亮。
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Thus a personality is only an aspect of an individuality. A soul, deciding to experience earth again, might assume any of several personalities, each of which would express a portion of itself. As a soul approaches completion of the solar cycle the personality becomes more many-sided, expressing greater portions of the individuality. This is because each incarnation has less adverse karma, requiring less attention. Finally the personality is a complete expression of the individuality, and the cycle is completed.
因此，一個(gè)人格只是個(gè)性的一個(gè)方面。一個(gè)決定再次經(jīng)歷地球的靈魂會(huì)采用幾個(gè)人格中的任何一個(gè)，他們中每一個(gè)都表達(dá)了它自己的一部分。當(dāng)一個(gè)靈魂趨向于太陽(yáng)循環(huán)的完成，這個(gè)人格就越來(lái)越多面化，表達(dá)出個(gè)性的更多部分。這是因?yàn)槊恳淮屋喕氐牟焕赡ピ跍p少，所需要的關(guān)注也更少。最終，這個(gè)人格成了對(duì)個(gè)性的一種完整表達(dá)，于是循環(huán)就完成了。
As an individuality succumbs to earthiness, abandoning intellect for emotion and emotion for sensuality, it becomes more and more one-sided.
當(dāng)個(gè)性屈從于塵世，放棄理智和感性，它就變得越來(lái)越片面。
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The incarnations which influence the personality reflect their patterns in the person's life. Sometimes they intermingle: a child's parents may re-create the environment of one experience, while his playmates will re-create the environment of another. Sometimes the influences work in periods: home and childhood may re-create the conditions of one incarnation, school and college those of another, marriage those of a third, and a career those of a fourth. Usually the people and the problems of the incarnations have interlocking relationships, so that the pattern of the personality's experience is a rational development, and the problems are presented to them as they are prepared to meet them. Because the incarnations only reflect their problems (their blessings as well as their handicaps), usually the karma of more than one can be undertaken in a single life; if the life is successful, considerable progress is made toward freedom from the flesh.
影響人格的輪回反映了它們?cè)谶@個(gè)人生命中的模式。有時(shí)它們互相混合：一個(gè)孩子的父母會(huì)重新創(chuàng)造一種經(jīng)驗(yàn)的環(huán)境，而他的玩伴則會(huì)重新創(chuàng)造另一種經(jīng)驗(yàn)的環(huán)境。有時(shí)，這種影響在各個(gè)階段發(fā)揮作用：家庭和童年會(huì)重新創(chuàng)造一個(gè)輪回的環(huán)境，學(xué)校和大學(xué)會(huì)重新創(chuàng)造另一個(gè)輪回的環(huán)境，婚姻會(huì)是第三個(gè)輪回的環(huán)境，職業(yè)會(huì)是第四個(gè)。通常輪回中的人和問(wèn)題具有連鎖的關(guān)系，這樣，這個(gè)人格經(jīng)驗(yàn)的模式是一種合理的發(fā)展，當(dāng)他們作好解決問(wèn)題的準(zhǔn)備時(shí)，問(wèn)題就會(huì)在他們面前出現(xiàn)。因?yàn)檩喕刂环从沉怂麄兊膯?wèn)題（他們的福報(bào)和孽報(bào)），通常在一個(gè)輪回中會(huì)承受不止一個(gè)輪回的羯磨；如果這一生是成功的，那么他在由肉身中解脫而獲得自由方面就取得了很大的進(jìn)步。
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When a life is finished the personality vanishes. Its pattern is absorbed into the individuality. Its record is retained, but it becomes a part of the individuality, which at all times is the sum total of what it has been: all it has thought, all it has experienced; all it has eaten, drunk, and felt through the ages.
當(dāng)一生結(jié)束時(shí)，這個(gè)人格就消失了。它的模式被這個(gè)個(gè)性所吸收。它的記錄被保留，但它成了個(gè)性的一部分，個(gè)性從來(lái)就是它曾經(jīng)是的一切的總和：在所有時(shí)代中它所思、它所經(jīng)歷、它所吃的、喝的和感受的一切。
Here is an example of how extremes may meet. Both the atheist and the religionist seem to be right. The atheist says the personality does not survive after death; the religionist says the soul is judged after death and returns to its Creator. Substituting personality for soul, both are expressing a truth. The personality is judged, returns to its creator - the individuality - and is absorbed, giving up its own independent existence.
這里是極端狀況下的一個(gè)例子。無(wú)神論者和宗教人士似乎都是對(duì)的。無(wú)神論者說(shuō)死后人格并不續(xù)存；宗教人士說(shuō)靈魂在死后接受審判并回歸它的創(chuàng)造者。如果以人格來(lái)替代靈魂，兩者都表達(dá)了一個(gè)真理。這個(gè)人格受到審判，回歸它的創(chuàng)造者——這個(gè)個(gè)性——并被吸收，放棄它自己的獨(dú)立存在。
The general plan for perfecting the individuality in its experience of this solar system then proceeds. Another state of consciousness is assumed, as a trial or as a means of reinforcing the character of a future personality.
太陽(yáng)系的個(gè)性在它的經(jīng)歷中完善自己的總的計(jì)劃在繼續(xù)進(jìn)行。作為一種嘗試或加強(qiáng)一個(gè)未來(lái)人格的性格的一種方式，意識(shí)呈現(xiàn)出另一種狀態(tài)。
So the problems of individualities, the problems of groups, the problems of races and nations, are worked upon time and again until, by free will, they are solved, and the souls go on to other worlds, other solar systems, other universes.
因此個(gè)性的問(wèn)題、團(tuán)體的問(wèn)題、種族和國(guó)家的問(wèn)題被一次又一次地予以解決，直到自由意志解決了所有問(wèn)題，靈魂就去往其他世界，其他太陽(yáng)系、其他宇宙。
