你所不知的早期人类（下）

本文摘自《个人与群体事件的本质》第四章“架构二的特性”，第八百二十八节。

在你们的诠释里有许多误解。在那个(早期人类的）世界里，人们知道自然是平衡的，动物与人都必然会死。如果一个人被动物猎食，正如时有发生的那样，他的同伴不会舍不得让他给那个动物吃掉——至少从最深的角度说是这样。又比如说，当他们自己杀了别的动物而食其心时，他们不仅想得到这只动物“刚勇的心”或无畏的精神，也是企图去维护这些特质，以使每个动物在某种程度上借由人类的经验而继续活着。

在那个时代，人们保护自己，抵御风暴，然而，以同样的方式，他们也不会舍不得把受难者交付给风暴。他们只不过改变他们意识的联盟，把他们的身份从“血肉之内的自己”变为“风暴之内的自己”。人与自然的意图大半是相同的，并且也同样被了解。在那些远古时代，人们并不像我们现在假设的那样害怕自然力。

早期人类所知的某些经验现在对你们来说似乎相当陌生，但那些经验以某些形式世代相传。再说一次，早期人类把他自己看做是他自己——一个个体。他觉得大自然为他表达了自己情感的庞大力量。他把自己向外投射到自然里、到天界里，而想象那儿有伟大的人格化的形象，那后来变成了，譬如说，奥林匹斯山的众神。不过，他也觉察到在自然界最微小部分里的生命力，而在感官资料还没有变得那么标准化之前，他以自己的方式知觉到那些个体化了的意识，那些意识在很久之后变成了土风水火等元素，或小精灵。但最重要的是，他是觉察到大自然的源头的。

当他自己的意识不断以新的方式产生时，他充满了惊奇。他还无法以你们意识已达到的那种平顺的连续性去涵盖那个过程——因此当他想到一个念头的时候，他就充满了好奇：它是从哪儿来的呢？于是他自己的意识成了永远的欢乐之源，其多变的性质就像多变的天空一样显而易见。因此，你们意识的相对平顺性是牺牲了某些其他经验而获得的——至少从那个角度说是如此——否则的话，那些经验是可能的。如果你们的意识像以前一样爱玩、好奇而富创造力的话，你们无法居住在目前的时间世界里，因为在那时候时间也是以非常不同的方式被体验的。

你们也许很难理解，但你们现在认知的事件也同样来自想象的领域，这就好像早期人类把你们现在视为幻觉或纯粹想象的事件看做是真事一样。

Much is not understood in your interpretations. In that world men knew that nature was balanced. Both animals and men must die. If a man was caught and eaten by animals, as sometimes happened, [his fellows] did not begrudge that animal its prey — at least, not in the deepest of terms. And when they slayed other animals themselves and ate the heart, for example, it was not only to obtain the animals' "stout hearts"，or fearlessness; but also the intent was to preserve those characteristics so that through men's experiences each animal would continue to live to some extent.

Men in those times protected themselves against storms, and yet in the same way they did not begrudge the storm its victims. They simply changed the alliances of their consciousnesses from the identification of self-within-the-flesh to self-within-the-storm. Man's and nature's intents were largely the same, and understood as such. Man did not fear the elements in those early times, as is now supposed.

Some of the experiences known by early man would seem quite foreign to you now. Yet in certain forms they come down through the centuries. Early man, again, perceived himself as himself, an individual. He felt that nature expressed for him the vast power of his own emotions. He projected himself out into nature, into the heavens, and imagined there were great personified forms that later turned into the gods of Olympus, for example. He was also aware of the life-force within nature's smallest parts, however, and before sense data became so standardized he perceived his own version of those individualized consciousnesses which much later became the elementals, or small spirits. But above all he was aware of nature's source.

He was filled with wonder as his own consciousness ever-newly came into being. He had not yet covered over that process with the kind of smooth continuity that your own consciousness has now achieved — so when he thought a thought he was filled with curiosity: Where had it come from? His own consciousness, then, was forever a source of delight, its changing qualities as noticeable and apparent as the changing sky. The relative smoothness of your own consciousness — in those terms, at least — was gained at the expense of certain other experiences, therefore, that were possible otherwise. You could not live in your present world of time if your consciousness was as playful, curious, and creative as it was, for [then] time was also experienced far differently.

It may be difficult for you to understand, but the events that you now recognize are as much the result of the realm of the imagination, as those experienced by early man when he perceived as real happenings that now you would consider hallucinatory, or purely imaginative.

——摘自《个人与群体事件的本质》（The Individual and the Nature of Mass Events）Laujenny 校译

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