你所不知的早期人类（上）

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。

用你们的话说，或多或少从历史的角度看，与你们现在相比，早期人类与“架构二”有一种更清醒的关系。

如鲁柏在《心灵政治》里所提到的，意识有许多层次，而如我在《心灵的本质》里提及的，早期人类以你们所不熟悉的其他方式运用意识。举例来说，他常常把你们称之为想象力的产物看做是多少已在物质世界里客观化了的感官资料。

想象力总是涉及创造，而当人类开始确定一种处理因与果的意识时，他就不再直接以旧有的方式实质性地去感知其想象力的产物。举例来说，在那些早期时代，他意识到疾病与健康一样起初都是想象的结果，因为他对自己想象力的鲜明特性有着远为直接的体验。想象的经验与实际经验之间的界线对你们而言已经模糊了，当然那界线也被其他信念以及由那些信念所产生的经验逐渐调和淡化了。

我在这儿是非常简化地说，实际上要复杂得多——然而，举例来说，早期人类开始觉察到没有人会受伤，除非那个事件多少先被想象了出来。因此就用上了想象的治疗，而一种身体上的疾病就在这当中被想象性地治愈了——而在那时候，这疗法真的有效。

不管你们的历史怎么说，早期的那些男人和女人是相当健康的。他们有强健的牙齿和骨骼。不过，以一种现在非常难懂的方式，他们通过有目的地运用想象力来应付物质世界。他们明白自己终有一死，但对“架构二”更大的觉察给了他们一个更大的身份感，因此，他们了解死亡不仅有其自然的必要性，而且也是一个获得其他类型经验与发展的机会（见第八零三节的注一）。

他们敏锐地感觉到自己与自然的关系，而以一种与你们截然不同的方式体验到它。他们感觉到大自然是自己情绪与性情的更大表达，是个人事件的物质化，那些个人事件广大到无法被包容在任何一个人或一群人的血肉里。他们好奇自己的念头在被他们拥有之后又去了哪里，而他们想象那些念头以某种方式变成了也在不断改变的鸟、石头、动物和树木。

不过，他们也感觉到他们是他们自己；感觉到作为人类，他们体现了自然更大的表达，那种表达精彩得无法只被包容在自然的架构里，他们感觉到自然需要人类去给它另一种声音。当人们说话时，他们是在为自己说话，但因为他们觉得自己真的是自然环境的一部分，所以他们也在为自然及其所有的生物说话。

In your terms, speaking more or less historically, early man was in a more conscious relationship with Framework 2 than you are now.

As Ruburt mentioned in Psychic Politics, there are many gradations of consciousness, and as I mentioned in The Nature of the Psyche, early man used his consciousness in other ways than those you are familiar with. He often perceived what you would call the products of the imagination as sense data, for example, more or less objectified in the physical world.

The imagination has always dealt with creativity, and as man began to settle upon a kind of consciousness that dealt with cause and effect, he no longer physically perceived the products of his imagination directly in the old manner.He realized in those earlier limes that illness, for instance, was initially as much the result of the imagination as health was, for he experienced far more directly the brilliant character of his own imagination. The lines between imaginative and physical experience have blurred for you, and of course they have also become tempered by other beliefs and the experiences that those beliefs then engender.

I am putting this very simply here. It is far more complicated — and yet early man, for example, became aware of the fact that no man was injured without that event first being imagined to one extent or another. Therefore, imagined healings were utilized, in which a physical illness was imaginatively cured — and in those days the cures worked.

Regardless of your histories, those early men and women were quite healthy. They had strong teeth and bones. They dealt with the physical world through the purposeful use of the imagination, however, in a way now most difficult to understand. They realized they were mortal, and must die, but their greater awareness of Framework 2 allowed them a larger identification, so they understood that death was not only a natural necessity, but also an opportunity for other kinds of experience and development .

They felt their relationship with nature acutely, experiencing it in a far different fashion than you do yours. They felt that it was the larger expression of their own moods and temperament, the materialization of self-events that were too vast to be contained within the flesh of any one individual or any group of individuals. They wondered where their thoughts went after they had them, and they imagined that in one way or another those thoughts turned into the birds and rocks, the animals and trees that were themselves everchanging.

They also felt that they were themselves, however; that as humans [they were] the manifestation of the larger expression of nature that was too splendid to be contained alone within nature's framework, that nature needed them — that is, men — to give it another kind of voice. When men spoke they spoke for themselves; yet because they felt so a part of the natural environment they spoke for nature also, and for all of its Creatures.

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

《赛斯说●第三十一期》

? “赛斯说” （ ）

? “ ”

? ( ) “群共享里有赛斯资料中英文版下载”

赛斯书预言，赛斯说，缘起，实相赛斯书合集