人与自然的意合

本文摘自《个人与群体事件的本质》第四章“架构二的特性”第八二六节。

显然，有各种尺寸、耐久性与重量的物体，有属于个人的物品也有属于公众的物品。那么，也有“庞大的心理物体”，例如范围很广的群体事件，也许牵涉到整个国家。也有各种不同程度的群体自然事件，好比说，一大片地区的洪水泛滥。这种事件涉及了所有当事者的心理完形，因此，每桩这类事件所触及的那些生命，其内在的个人模式多少有一个共同目的，而同时也满足了一个自然行星的整体利益。为了要持久，这行星本身必须被卷入经常的改变与不稳定中。我知道这很难理解，但你们所感知的每样物体——草或石，甚至海浪或云朵——任何物理现象——都有它自己无形的意识、它自己的意向与情感色彩。每一个也都被赋予了朝向生长与完成的模式——并非以牺牲自然的其余部分为代价，而是恰恰相反，因而，自然的所有其他成分也可以被成全。

在某些层面，人的意图与自然的意图可能会合在一起。我现在是以非常简单的说法来说的，但那些卷入一场洪水里的人，比方说，希望过去被冲走，或希望被一阵阵强烈迸发的情感所淹没——正如灾难通常所带来的那样。他们想重新感受自然的力量，而他们虽然遭到蹂躏，却往往用这种体验来开始一场新的生活。

那些有其他意图的人会找借口离开这样的地区。也许会有一次偶遇而导致一次仓促的旅行。其他人凭着预感，也许突然离开该地去找份新工作，或决定去拜访一位在另一个州的朋友。那些自身经验在这方面与大自然不相合的人就不会是该群体事件的一部分了。他们会按照由“架构二”而来的信息行动。那些留下来的人选择参与其中，也是按照同样的信息行动。

当你进入时间与肉体生命的时候，你已意识到其特定的环境。在生理与心理上，你都被预先安排好在那个丰饶的环境里成长，并在所有层面上对你们人类的成就有所贡献——不过不仅如此，你还被预设好为那包含了你的更大意识模式增添自己独特的看法和经验。

你们正在开始了解存在于你们物质环境里的密切关系。然而，心理上的关联要复杂得多，以至于每个人的梦和思想都与所有其他人的交织在一起，形成了不断改变的欲望和意向的模式。这些心理模式有些显现为实质事件，而有些则否。

Obviously there are objects of all sizes, durability, and weight. There are private objects and public ones. There are also "vast psychological objects," then, sweeping mass events, for example, in which whole countries might be involved. There are also mass natural events of varying degrees, as say, the flooding of large areas. Such events involve psychological configurations on the part of all those involved, so that the inner individual patterns of those lives touched by each such event have in one way or another a common purpose that at the same time serves the overall reality on a natural planetary basis. In order to endure, the planet itself must be involved in constant change and instability. I know it is difficult to comprehend,but every object that you perceive — grass or rock or stone — even ocean waves or clouds — any physical phenomenon — has its own invisible consciousness, its own intent and emotional coloration. Each is also endowed with patterns toward growth and fulfillment — not at the expense of the rest of nature, but to the contrary, so that every other element of nature may also be completed.

At certain levels these intents of man and nature may merge. I am speaking in very simple terms now, and yet those involved in a flood, for example, want the past washed away, or want to be flooded by bursts of vital emotions such as disasters often bring. They want to feel a renewed sense of nature's power, and often, though devastated, they use the experience to start a new life.

Those with other intents will find excuses to leave such areas. There will be, perhaps, a chance meeting that will result in a hasty trip. On a hunch someone else might suddenly leave the area to find a new job, or decide to visit a friend in another state. Those whose experiences do not merge with nature's in that regard will not be part of that mass event. They will act on information that comes to them from Framework 2. Those who stay also act on the same information, by choosing to participate.

When you enter time and physical life, you are already aware of its conditions. You are biologically and psychologically predisposed to grow within that rich environment, to contribute on all levels to the fulfillment of your species — but more than this, to add your own unique viewpoint and experience to the greater patterns of consciousness of which you are part.

You are beginning to understand the intimate connections that exist in your physical environment. The psychological connections, however, are far more complicated, so that each individual's dreams and thoughts interweave with every other person's, forming ever-changing patterns of desire and intent. Some of these emerge as physical events, and some do not.

——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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