你不必成为圣人才能健康！

崔胜

赛斯说：
Tell him he does not have to be spiritually, psychically, or creatively perfect in order to have good health, in the particular way I gave that statement; remind him, for he is equating perfect health with inner perfection, and no human being attains inner perfection. He is holding off (emphatic) on good health until he feels he deserves it.
告诉他（鲁柏），他不需要在精神上、心灵上或创造上完美无缺才能拥有健康，以我给出的特定方式；提醒他，因为他把完美的健康与内在完美等同起来，而没有人能够达到内在完美。他一直在等到他觉得自己配得上才会拥有良好的健康。

……
赛斯说：He has the idea that good health is a reward for excellent inner performance, and part of this attitude is because of a literal and uncompromising misinterpretation of my remarks that the physical body is the direct materialization of the inner condition.
他认为良好的健康是优秀内在表现的回报，这种态度的一部分是因为对我的言论的直接而毫不妥协的误解，即身体是内在状态的直接物质化。


In other words, he felt that unless he was using his abilities fully, and was spiritually, creatively and psychically perfect, he should mar his physical performance. His idea of honesty and his literal interpretation led him to the idea after the worst part of his difficulties were over, that he should keep some of the symptoms to show he was not a hypocrite to others.
换句话说，他觉得除非他充分利用自己的能力，并且在精神、创造力和心灵上完美无缺，否则他应该破坏自己的身体表现。他在走出最低谷后，认为他应该保留一些症状以显示自己是诚实的、不是伪君子。


Now, I did not say that you had to be a saint to be healthy, and many saints were not healthy, and this had nothing to do with merit. Until he used his abilities fully, he did not feel he could use his body fully, for this would be hypocritical.
现在，我并没有说你必须成为圣人才能健康，许多圣人并不健康，这与功德无关。 除非他可以充分利用自己的能力，否则他觉得自己不可以充分利用自己的身体，因为这将是虚伪的。


Now if you please, tell him that despite any misgivings, overall he is using his abilities rather well. Tell him also that good health is free. He does not have to pay for it, by being a saint on earth; and that if this were true no man or woman alive would be in good health.
现在，如果你愿意，请告诉他，尽管有任何疑虑，总体而言他的能力使用得相当不错。还要告诉他，良好的健康是自由的。他不必通过在地球上成为圣人来付出代价；如果这是真的，那么没有一个活着的男人或女人会健康。


Tell him that good health is as accessible to him as air. He does not have to work for it. It is indeed his right, and natural heritage. It is a means toward using his abilities, not a reward for using them. It is not something given to him when he is good, and withdrawn when he feels he has been bad.
告诉他，良好的健康对他来说就像空气一样容易得到。他不必为此而努力工作。这确实是他的权利和自然遗产。它（健康）是利用他的能力的手段，而不是使用它们的回报。它不是在他表现良好时给予他的，也不是在他觉得自己做错了事时被撤回的东西。


According to the standards he set, no man alive would ever be healthy.
根据他设定的标准，活着的人都不会健康。



摘自私人课（删除）1970年3月11日晚上9:10星期三

崔胜

An illness is a failure to solve a mental or psychological problem in the correct manner.As long as the illness continues the problem remains unsolved, and a vicious circle is maintained because of this unwholesome balance. The sufferer focuses upon the illness, therefore avoiding his task of functioning upon the problem.
疾病代表着未能以正确的方式，解决精神或心理问题。只要疾病继续存在，就代表问题尚未解决，而这种不平衡的关系就会一直恶性循环下去，患者将焦点集中在疾病上，因而逃避了他解决问题的任务。

早期课第四册第159节


学习心得：
这里所说的“内在问题”，跟上一帖中说的“完美的内在”，有什么关系呢？我的理解是：不是所有的“内在的问题”，都以“疾病症状”表现出来，也可以在人际关系中表现出来、财富状况上表现出来，等等。但疾病症状一定反映出内在的问题。



而且，所谓的“内在完美”跟“道德完美”也不是一回事。

崔胜

There is always the initial attempt to handle problems on a mental and psychic level. Physical illness represents the failure to deal with these sufficiently or effectively, and in all cases the intensity and severity of physical illness is in proportion to the severity and intensity of the inner problem.
向来一开始（人们）都会试图在心智和心灵层面上处理问题。身体疾病代表未能充分或有效处理这些（内在问题），而且在所有情况下，身体疾病的强度和严重程度与内在问题的严重程度和强度成正比。

A chronic and long lasting physical symptom therefore represents for example a chronic, fairly enduring inner problem. There is of course subconscious symbolism involved in the course of the illness itself. There is also a deeper psychic symbolism.
因此，一个慢性、长期的身体症状代表的是，比方说，一个慢性、相当持久的内在问题。在疾病本身的过程当中，当然是有潜意识的象征意义在。也有一种更深刻的心灵象征性。

早期课第六册第276节

崔胜

上面两段，赛斯说明了“只要疾病继续存在，就代表问题尚未解决”。那是否推断出“疾病症状消失了，就代表问题已经解决了”？


答案是：不一定。 请看下面的资料。


“If, instead, a drug is used to camouflage the ailment—or in your terms, to heal it, to cure it, to get rid of it —the inner self is in a quandary, for it knows the problem has not been solved though the symptoms have disappeared,” Seth continued. “The drug used to cure the body may, in many instances, obscure the problem, and confuse the body and the mind. Therefore, another ailment must be taken on that will symbolically, and quite practically, materialize the problem in your reality. So the patient will get another ailment. If this ailment is also obscured or cured through the drug, whatever it may be, then the inner self is in a further quandary, and it will continue to try to materialize the problem so that it can be solved. The communication between the mental, psychic, and physical portions of the being can, in such instances, be obscured.


“相反地，如果药物被用来对付病痛——或者用你们的话来说，来疗愈它、治好它、摆脱它——那么内我就会左右为难，因为它知道，虽然症状消失了，可是问题并没有解决。”赛斯继续说。“在很多的例子当中，用来治好身体的药物，可能会模糊问题，扰乱肉体与心智。因此，势必出现另一种病痛，在象征上，也很实际地，在你的实相里把问题具体化。所以病人将会得到另外一种病。如果这个病也被药物模糊掉或治好，不管是什么药，那么内我又会进一步陷入两难，而继续试着具体化那个问题，以便问题可以解决。在这样的情况下，存在的精神、心灵、身体部分之间的沟通可能被混淆。


与赛斯对话第一册第一章