人类的疾病与“进化”实验

?本文选自《个人与群体事件的本质》第869节

所有生物有机体都知道，物质生命依赖于意识与形体的不断转换。当然，从你们的角度出发，我的意思是物质的死亡带来了新生。这个生物学知识在微观层面是被切实承认的。甚至你的细胞都知道，为了延续你的物质形体，它们的死亡是必要的。

只有对你们有意识的信念系统而言，这整个取向才是奇怪或陌生的。以这样或那样的方式，大多数人在死前都会觉察到一种想死的欲望——一种他们通常不会有意识承认的欲望。在很大程度上，疼痛的感觉也是你们信念的结果，因此，即使是现在伴随着极大痛苦的疾病也不是必然如此。显然，我说的是“致命”病毒并不“自认为”是杀手，它们并不比一只吞掉老鼠的猫更自认为是个杀手。那只老鼠可能会死，而由于病毒的作用，一个细胞也可能会死，但对这类事件施加的内涵也是信念的结果。在心灵活动与生物活动的更大领域里，病毒也是在它们的层面，以其天赋能力保护着生命。

以这样或那样的方式，病毒总是受邀而来的——再说一次，总是受邀而来的——以响应那更大的生存节奏，在其中，物质生命依赖于意识与形体的不断转换。

那么，死亡阶段也是生命周期的一部分。我曾提过进化实验——就你们所认为的进化而言。你们最近读到有一种疾病，皮肤在剧烈瘙痒之后会变得像皮革似的——这是一种令人称奇的发展，人体试图形成一种类似皮革的皮肤。如果这个实验继续下去的话，那种皮肤会有足够的弹性容许毛孔的存在及正常的活动，而在丛林环境里又足够坚硬，可以保护自己不受许多“更危险”的昆虫和蛇的叮咬。许多这类实验在某个阶段会以疾病的形式出现，因为那种情况显然不是正常的生理状况。在某种程度上，癌症也代表了一种进化实验，但所有这种例子都被你们忽略了，因为你们认为所谓的进化已经完成。

人类的一些变种，在动物看来就是患病的动物物种，所以，我想在那儿开阔你们的观念。在整个自然的计划里，并且在所有层面——甚至社会或经济层面——疾病永远有自己创造性的基础。出生时的任何一种异常，永远代表了该物种本身的可能版本——这些版本被保存在基因库里，以提供无尽的“替补”库存。

有各种各样的交互关系。举例说，所谓的先天愚型儿童就是要提醒人们，在人类的智力成就之外还有纯粹的情感传承。出于这个原因，他们往往在工业化文明里出现得更多……

All biological organisms know that physical life depends upon a constant transformation of consciousness and form. In your terms I am saying, of course, that physically death gives life. This biological knowledge is intimately acknowledged at microscopic levels. Even your cells know that their deaths are necessary for the continuation of your physical form.

The entire orientation is strange or alien only to your conscious belief systems. In one way or another, most people are aware of a desire for death before they die — a desire they usually do not consciously acknowledge. To a large measure, the sensations of pain are also the results of your beliefs, so that even diseases that are indeed accompanied, now, by great pain, need not be. Obviously, I am saying that "deadly" viruses do not "think of themselves" as killers, any more than a cat does when it devours a mouse. The mouse may die, and a cell might die as a result of the virus, but the connotations applied to such events are also the results of beliefs. In the greater sphere of spiritual and biological activity, the viruses are protecting life at their level, and in the capacity given them.

In one way or another, they are always invited— again, always invited — in response to that greater rhythm of existence in which physical life is dependent upon constant transformation of consciousness and form.

The phase of death is, then, a part of life's cycle. I mentioned evolutionary experiments, as you think of evolution. There is a disease you read about recently, where the skin turns leathery after intense itching — a fascinating development in which the human body tries to form a leathery-like skin that would, if the experiment continued, be flexible enough for, say, sweat pores and normal locomotion, yet tough enough to protect itself in jungle environments from the bites of many "still more dangerous" insects and snakes. Many such experiments appear in certain stages as diseases, since the conditions are obviously not normal physical ones.To some extent, cancer also represents a kind of evolutionary experiment. But all such instances escape you because you think of so- called evolution as finished.

Some varieties of your own species were considered by the animals as diseased animal species, so I want to broaden your concepts there. In the entire natural scheme, and at all levels — even social or economic ones — disease always has its own creative basis. Abnormalities of any kind in birth always represent probable versions of the species itself — and they are kept in the gene pool to provide a never- ending bank of alternates.

There are all kinds of interrelationships. So-called Mongoloid children, for example, are reminders of man's purely emotional heritage, as separate from his intellectual achievements. They often appear more numerously in industrialized civilizations for that reason . . .

编译：Jennylau婷、        美编：Jennylau婷

《赛斯说?第193期》

------------品读赛斯☆开启智慧------------

欢迎加入赛斯说 下载赛斯书，交流学习

?长按以下二维码为我们打赏哦?