发展你的神通智慧，从信任冲动做起

?本文选自《个人与群体事件的本质》第872节

有些读者可能认为，本书的主题与讨论神通的具体开发相去甚远。

许多人写信要求我概述一下，比方说灵体投射、提升神通或悟性的正确方法。然而，这本书以其特有的方式，正是为了促进此类能力的发展而写的，因为，并不是方法的缺乏抑制了这类活动。反之，却是“神通的进展”受到非常负面的信念所阻碍，而我们一直试图提醒你们注意这些信念。

你们中的许多人不停地寻找某个似乎很遥远的灵性“内我”，可以让你信赖和求助，却一直不信任那个熟悉的自己，与你有如此亲密接触的自己。你在“自己”的各部分之间建立起不必要的分隔。

有些人写信说：“我发现我太自我中心了。”有许多追求灵性进步的派别教导你“摆脱混乱的冲动和欲望”，把“你所是的”自己推到一边，去寻找一个更理想化的自己。首先，“你所是的”自己是不断变化的，永远不会静止。根据那些定义，的确有一个内我，但是，那个内我却是你现在生命的源头，透过你的冲动说话。冲动提供了内在的精神与生物动力，推动你达成最理想的发展。这样一来，你就必须信任“你所是的”自己。

如果你想最深入地了解自己，就必须从自己的感受、情绪、欲望、意图与冲动开始。灵性知识和神通智慧是自我统一感的自然结果。

再说一次，无论从精神层面还是生物层面看，冲动本身都是好的。冲动由“架构二”浮现，由内我浮现，建基于你们星球上所有物种之间伟大的内在沟通网络。冲动也提供了自然的推动力，以形成最有利于你的行为模式，因此，尽管有些冲动也许会聚集在身体活动上，但其他冲动——仿佛与之矛盾的——则会带来安静的沉思，从而保持了某种整体的平衡。

有些人只能觉察到——或主要觉察到——导向愤怒的冲动，因为他们已抑制了那些导向爱的自然冲动，而那本来会缓和看似攻击性的欲望。当你开始信任自己时，不妨从这里开始：充分认识到在过去——至少在某种程度上——你一定没有信任自己、信任你的冲动，因为你一度认为冲动是危险的、破坏性的，甚或是邪恶的。因此，当你开始学习自我信任时，你要承认自己的冲动。你可以一一尝试各种冲动的“尺码”，给它们一些自由，你就能看清它们会把你带到哪儿去。不要去追随那些会伤害别人身体的冲动，或那些似乎与你当前的信念直接相悖的冲动——但你的确要承认它们，并试着发现它们的来源。在它们的背后，你几乎永远可以找到一个或多个被抑制的冲动——这些冲动本可以激励你朝某个理想的方向前进，寻找被你理想化而仿佛不可能达成的爱或领悟。结果，你所剩下的就只有攻击性的冲动了。

如果你检视这种恼人的冲动刺激，你总会发现，起先它们都是经过一个漫长的过程后才产生的——在这过程中，你不敢为某个理想采取哪怕很小的积极步骤。你的冲动会自然引导你寻求创造性的成就、意识的扩展、灵体出游以及对梦境有意识的了解及操控。

如果你害怕自己的冲动或你存在的本质，那么，没有任何方法会管用。你们大多数人都明白，“一切万有”是在你之内的，上帝是在造物之内、在具体物质之内的，“他”并不只是像个宇宙的指挥者一样，在实相之外操纵。你必须明白，灵性的自己也以同样方式存在于肉身的自己之内。内我也并不遥远——并没有与你最私密的欲望、事件分离，却是透过你自己最小的姿态、最小的理想来表达的。

这种自己内部的分隔感迫使你认为存在着一个遥远的、灵性的、聪明的、直觉性的内我，以及一个迷惑的、被贬低的、灵性上无知、卑下的肉身自我，而后者正是你所以为的自己。更有甚者，你们许多人相信，肉身自我的本性就是邪恶的，如果放任它的冲动不管，会直接与物质世界及社会的“善”背道而驰，并且与内在实相更深的灵性真理正面冲突。于是，内我变得如此理想化、如此遥远，以至于相形之下，肉身自我仿佛只有更无知、更缺陷重重了。面对这样的信念，那些神通发展、灵体出游、灵性知识，甚至健全生活的理想都显得如此遥远，以至于不可能实现了。因此，你必须开始礼赞自己的存在，把你的冲动看作物质自我与非物质自我之间的自然联结物。信任自己冲动的儿童学会了走路，而借由信任你的冲动，你可以学会重新找到自己。

It may seem to some readers that the subject matter of this book is far divorced from any discussion of the specific development of psychic abilities.

Many people write requesting that I outline the proper methods for achieving astral projection, for example, or psychic advancement, or spiritual understanding. In its fashion, however, this book is geared to bring about the development of such abilities, for it is not a lack of methods that inhibits such activities. Instead, "psychic progress" is hampered by those very negative beliefs that we have tried to bring to your attention.

Many of you keep searching for some seemingly remote spiritual inner self that you can trust and look to for help and support, but all the while you distrust the familiar self with which you have such intimate contact. You set up divisions between portions of the self that are unnecessary.

Some correspondents write: "I realize that I am too egotistical." There are many schools for spiritual advancement that teach you to "get rid of the clutter of your impulses and desires," to shove aside the self that you are in search of a greater idealized version. First of all, the self that you are is ever-changing and never static. There is an inner self in the terms of those definitions, but that inner self, which is the source of your present being, speaks through your impulses. They provide in-built spiritual and biological impetuses toward your most ideal development. You must trust the self that you are, now.

If you would know yourself in deepest terms, you must start with your own feelings, emotions, desires, intents and impulses. Spiritual knowledge and psychic wisdom are the natural result of a sense of self-unity.

Again, impulses are inherently good, both spiritually and biologically. They emerge from Framework 2, from the inner self, and they are based on the great inner webwork of communication that exists among all species on your planet. Impulses also provide the natural impetus toward those patterns of behavior that serve you best, so that while certain impulses may bunch up toward physical activity, others, seemingly contradictory, will lead toward quiet contemplation, so that overall certain balances are maintained.

Some people are only aware of — or largely aware of — impulses toward anger, because they have inhibited those natural impulses toward love that would otherwise temper what seemed to be aggressive desires. When you begin trusting yourselves, you start by taking it for granted that to some extent at least you have not trusted yourself or your impulses in the past: You have thought that impulses were dangerous, disruptive, or even evil. So as you begin to learn self-trust, you acknowledge your impulses. You try them on for size. You see where they lead you by allowing them some freedom. You do not follow urges through that would hurt others physically, or that seem in direct contradiction to your present beliefs — but you do acknowledge them. You do try to discover their source. Behind them you will almost always find an inhibited impulse — or many of them — that motivated you to move in some ideal direction, to seek a love or understanding so idealized in your mind that it seemed impossible to achieve. You are left with the impulse to strike out.

If you examine such troublesome stimuli, you will always find that they originally rose after a long process, a process in which you were afraid to take small positive steps toward some ideal. Your own impulses naturally lead you to seek creative fulfillment, the expansion of your consciousness, psychic excursions, and the conscious knowledge and manipulation of your dreams.

No methods will work if you are afraid of your own impulses, or of the nature of your own being. Most of you understand that All That Is is within you, that God is within creation, within physical matter, and that "He" does not simply operate as some cosmic director on the outside of reality. You must understand that the spiritual self also exists within the physical self in the same fashion. The inner self is not remote, either — not divorced from your most intimate desires and affairs, but instead communicates through your own smallest gesture, through your smallest ideal.

This sense of division within the self forces you to think that there is a remote, spiritual, wise, intuitive inner self, and a bewildered, put-upon, spiritually ignorant, inferior physical self, which happens to be the one you identify with. Many of you believe, moreover, that the physical self's very nature is evil, that its impulses, left alone, will run in direct opposition to the good of the physical world and society, and fly in the face of the deeper spiritual truths of inner reality. The inner self then becomes so idealized and so remote that by contrast the physical self seems only the more ignorant and flawed. In the face of such beliefs the ideal of psychic development, or astral travel, or spiritual knowledge, or even of sane living, seems so remote as to be impossible. You must, therefore, begin to celebrate your own beings, to look to your own impulses as being the natural connectors between the physical and the nonphysical self. Children trusting their impulses learn to walk, and trusting your impulses, you can find yourselves again.