别样的生命体验——赛斯谈生命早期的疾病和死亡（上）

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在我们讨论各种更常见的健康与疾病之前，我想先谈谈多少属于特殊状况的话题——生命早期的身心困境，它们往往看似没有原因，也没有意义。

宇宙要么有意义，要么没有。因为宇宙的确是有意义的，那么，纵然是显得混乱、残酷或怪诞的情况，也必然有一个缘由。不过，即使在那样的情况下，在某种程度上，个人确实能重新来过——或者，至少那些最接近这个人的人能开始看见一个更大的存在架构，在这个架构中，即使最悲惨的人间境况也可以通过某种方式得到救赎。

在许多情况下，这类子女的父母比他们的孩子受的苦更多，因为这种家庭似乎不公平地背负了最不幸的苦难。

我们希望进一步解释这一更大的存在架构，因为它的确影响着人类状况的所有面向。

正如我之前所说，大多数身体、精神、心灵或情感问题都能在这一生中找到原因，而由于时间的同时性，现在的新信念也能影响过去的信念。

从根本上说，现在的信念实际上有可能修正看似属于某个前世的信念。我必须再解释一下，所有的生生世世都是同时存在的——只是活在不同种类的焦点里。可是，你们对于时间的传统观念使你们更容易把一世说成是发生在另一世之前或之后。

再说一次，没有人会因为在前世犯下的罪而受罚，而在每一世，你都是独一无二的。你内在的智慧给了你每一次生命，也给了你每一次生命的条件。显然对你们来说，或者对你们中的许多人来说，大多数人似乎永远都会选择在一个良好的环境里，健康而完整地出生，父母天性慈爱、基因优秀——换言之，健康、富有、聪明地长大。

然而，生命太过深奥而丰富多元，需要很深的情绪反应和行动，那是永远不可能被任何一套环境充分满足的——无论它多么的有利。

人类充满了强烈的好奇心和惊奇感，以及探索和发现的需要，因此，即使一个人好几世都生为国王，也会发现自己厌倦了，而决心去寻找一种不同或相反的体验。

那么，在某些转世中，你出生于幸运的环境，而在另一些转世中，你可能会发现贫穷和匮乏的环境。你也许在某一世生下来就非常健康，拥有很高的智商和了不起的智慧，而在另一世，你却可能生来就有病、残废或有智力缺陷。

似乎每个胎儿也一定会自然地渴望长大，从母亲的子宫里完好地出现，并自然地长到童年和成年。然而，就此而言，也正有许多胎儿只想要作为胎儿的经验，而不想进行到其它阶段。他们无意生长发育成完全的人类。事实上，许多胎儿在决定继续下去，并正常地从子宫出来之前，会无数次地探索这种存在的要素。

那些没有发育的胎儿仍然对身体的整体经验有所贡献，他们觉得自己的存在是成功的。了解这些问题，有助于揭示早年的死亡、疾病和自然流产的问题。

这些都属于生命涌动的暗流，同样的问题也适用于失去幼崽的许多其它物种。

这并不是一个无情的宇宙，也不是大自然的运作，而是一部分意识在不论什么层面上选择了某种体验，而这种体验滋养了生活环境，并带来了可能永远不会出现在生命表面的满足。

不过，对人类而言，许多问题无疑会浮出水面。我不想一概而论，因为每种生活情境都太独特了。我想要指出的是，并非所有的胎儿都想要发展成正常的婴儿，如果通过医学技术最终导致胎儿正常地出生，那个孩子的意识也许永远不会感觉到与肉体经验正常的结合。

那孩子可能不断地生病，或者只是表现出一种对生命奇怪的厌恶——缺乏热情，直到最后在某些情况下，那孩子小小年纪就死了。另一个人，在同样的境况下，可能改变心意而决定随顺正常生活的经验。

对有些人来说，听说动物的母亲拒绝哺育一个幼崽，有时甚至攻击幼崽，似乎是很不自然的——但在那种情况下，动物的母亲本能地意识到了情况，并采取行动以拯救幼崽免受未来的痛苦。

我并不是建议杀死畸形的婴儿，但我的确想指出，即使在那些最严重的例子里，这种状况也是有意义的，那么所涉及的意识选择了另一种体验。

也有完全健康、正常的儿童，他们已经提前决定只活到成年的门槛，快乐并充满了梦想和成就的希望，却不去经历任何幻灭、遗憾和悲伤。这样的年轻人不是死于疾病就是死于意外，却像度过精彩一天的孩子那样去赴死。在大多数例子里，他们会选择快速死亡。

这样的孩子可能会以这样或那样的方式，试图向他们最亲近的人描述他们的感受，以缓和所造成的打击。通常这些人不是传统意义上的自杀者——尽管他们也许是。

也许人类行为最大的差异表现在精神状态上，因此，如果身为父母，有哪个孩子被证明是通常所认为的“智力缺陷”的话，父母往往感觉最崩溃和沮丧。首先，“智力缺陷”这个词是别人做出的判断，而一个特定的人格可能在他自己对实相的感知里觉得相当自在，只有在面对他人时才会觉察到这种差异。大多数这种人是相当平和而非暴力的，而他们的情感体验可能真的包含了正常人所不知的细微差别和深度。许多人只是从一个不同的焦点来感知实相，他们去感受问题而不是思考问题。

——摘译自《健康之道》第十二章：与进一步的转世关系有关的死亡或疾病之早年例子

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Before we discuss other varieties of health and illness as they more ordinarily appear, I want to bring up the subject of more or less extraordinary conditions — dilemmas of body or mind in early life that often seem to have no cause or meaning.

The universe is meaningful or it is not. Since the universe is indeed meaningful, then there must be a reason and a cause even for conditions that appear chaotic, cruel, or grotesque. Even in such cases, however, at some extent or another the individual can indeed start over — or at least those closest to the person in question can begin to see a larger framework of existence in which even the most dire of physical circumstances are somehow redeemed.

In many cases, it is the parents of such offspring who suffer more than their children, since it seems as if such families were unjustly saddled with the most unfortunate woes.

We hope to explain this larger framework of existence still further, for indeed it also affects the human condition in all of its aspects.

As I said before, the reasons for most physical, mental, spiritual, or emotional problems can be found in this one lifetime, and because of the nature of simultaneous time, new beliefs in the present can also affect those in the past.

In a basic way, it is possible for present beliefs to actually modify the beliefs of a life that is seemingly a past one. I must explain again that all lives are lived at once — but in different kinds of focuses. Your conventional ideas of time make it simpler, however, to speak of one life as happening before or after another.

Again, no one is punished for crimes committed in a past life, and in each life you are unique. The inner intelligence within you that gives you each life also gives you the conditions of each life. It certainly seems to you, or to many of you, that most people would always choose to be born healthy and whole, in an excellent environment, of parents with loving natures and genetic excellence — and in other words to grow up healthy, wealthy, and wise.

Life, however, is far too profound and multitudinous, and requires great depths of emotional response and action that could never be satisfied adequately by any given set of circumstances, however favorable.

The species is filled with a powerful sense of curiosity and wonder, and the need for exploration and discovery, so that even a man born as a king through several lives would find himself bored and determined to seek out a different or opposite experience.

In some lives, then, you are born in fortunate circumstances, and in others you may find an environment of poverty and want. You may be born in excellent health in one life, with a high intelligence and great wit, while in still another existence you may be born ill or crippled or mentally deficient.

It also seems that each fetus must naturally desire to grow, emerge whole from its mother's womb, and develop into a natural childhood and adulthood. However, in those terms just as many fetuses want the experience of being fetuses without following through on other stages. They have no intention of growing into complete human development. In fact, many fetuses explore that element of existence numberless times before deciding to go on still further, and emerge normally from the womb.

Those fetuses that do not develop still contribute to the body's overall experience, and they feel themselves successful in their own existences. An understanding of these issues can gready help throw light on the question of early deaths and diseases, and spontaneous abortions. 

These are all part of the continuous undercurrents of life, and the same issues apply to many other species whose offspring are lost in very early life.

This is not an uncaring universe or nature operating, but portions of consciousness who choose at whatever levels certain experiences that nourish the living environment, and bring satisfactions that may never show on life's surface.

In the case of human beings, however, many questions certainly rise to the fore. I do not want to generalize, for each living situation is too unique for that. I do want to point out that all fetuses do not necessarily intend to develop into normal babies, and that if medical science, through its techniques, ends up in directing a normal birth, the consciousness of the child may never feel normally allied with physical experience.

The child may go from one illness to another, or simply display an odd disinclination for life — a lack of enthusiasm, until finally in some cases the child dies at an early age. Another individual, under the same circumstances, might change its mind and decide to go along with the experience of normal life.

It seems unnatural to some people to hear of animals' mothers who refuse to nurse one offspring, or sometimes even attack it — but in those instances the animal mother is instinctively aware of the situation, and acts to save the offspring from future suffering.

I am not advising that malformed infants be killed, but I do want to point out that even in those most severe cases there is meaning in such conditions, and the consciousness involved then chooses another kind of experience.

There are also perfectly healthy, normal children who have determined ahead of time that they will live only to the threshold of adulthood, happy and flushed with dreams and promises of accomplishment, yet not experiencing any disillusionment or regret or sorrow. Such young people die of sickness or accident, but go to their deaths like children after a splendid day. In most instances they choose quick deaths.

In one way or another, such children may try to describe their feelings to those closest to them, so as to cushion the shock. Usually these people are not suicides in conventional terms — although they may be.

Perhaps the greatest variances in human behavior show in mental states, and so parents are apt to feel most crushed and despondent if any of their children prove to be what is generally regarded as mentally deficient. In the first place, the term is a judgment cast by others, and a particular personality may feel quite comfortable in his or her own perception of reality, and only become aware of the difference when confronted by others. Most such persons are quite peaceful rather than violent, and their emotional experience may indeed cover nuances and depths unknown to normal persons. Many simply perceive reality from a different focus, feeling a problem out rather than thinking a problem out.

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