赛斯说：你不需要冥想！

崔胜

You do not need drugs, hypnotism, or even meditation. You only need to allow and direct the freedom of your conscious mind. Left alone, it will flow through thoughts and images that provide their own therapy.


你不需要药物、催眠、或者冥想，你只要容许意识心的自由，意识心就会自动流过思想和影像，而这些思想和影像会提供它们自己的治疗。
出自 《个人实相的本质》第六四零节

崔胜

如果你想要了解自己，想要知道自己是什么，你可以学会跳越自己对自己所抱持的信念，而直接地感受自己。我要各位实际去做的是静心坐好，闭上眼睛，试着去感觉我早先提到过的你自己内的那个深藏的”感觉基调“（在第一章第六百十三节）。这件事并不难做。
……
然后，就让你自己去体验。如果你习于静坐冥想之类术语的话，在做这桩事情的时候，试着忘掉它们。任何名词都不要用。放下一切的观念，感受自己的存在，感受自己生命力的活动。别问：”这样做对不对？“、”我的感觉正不正确？“、”我用的方法是不是有错？“，这是本书教你的第一个练习。你不要用别人的标准。这个练习没有任何标准，你自己的感觉就是标准。




To understand yourself and what you are, you can learn to experience yourself directly apart from your beliefs about yourself. What I would like each reader to do is to sit quietly. Close your eyes. Try to sense within yourself the deep feeling-tones that I mentioned earlier (in the 613th session in Chapter One). This is not difficult to do.
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Then let yourself experience. If you are used to terms like meditation, try to forget the term during this procedure. Do not use any name. Free yourself from concepts, and experience the being of yourself and the motion of your own vitality. Do not question, “Is this right? Am I doing it correctly? Am I feeling what I should feel?” This is the book’s first exercise for you. You are not to use other people’s criteria. There are no standards but your own feelings.
出自《个人实相的本质》第六一四节

崔胜

你们无法借由遍访名师或博览群书来找到自己。借由追随任何特定的专门化冥想方法，你们也不会见到你们自己。


只有由安静地内观你所知的自己，你才能体验到你自己的实相，以及那存在于这当下切身的自己，和那多次元的“内在本体”间的那些关联。
You will not find yourself by running from teacher to teacher, from book to book. You will not meet yourself through following any particular specialized method of meditation. Only by looking quietly within the self that you know can your own reality be experienced, with those connections that exist between the present or immediate self and the inner identity that is multidimensional.
出自《灵魂永生》第591节

崔胜

许多人处于一种优柔寡断的窘境中，所以写信给鲁柏，举例来说，有这样一位读者，他可以发现悲叹：“我不知道我要做什么？或要追随哪个方向？我想我可以把音乐当作我的事业，因为我有音乐上的天分。但另一方面(停顿)，我又想学心理学。最近我都没有专心在音乐上，因为我是如此困惑。有时我想我可以做老师，同时我正在冥想，希望会找到答案。”(停顿)这样一个人害怕信任任何一种冲动，他的信任不足以使他采取行动，而所有的都还只是“同样可能”的活动。


冥想必须继之以行动——而真正的冥想就是行动。这种人害怕做决定，因为害怕自己的冲动——他们之中有些人能够用冥想来麻木冲动——而真的阻止了建设性的行动。
Many people in a quandary of indecision write to Ruburt. Such a correspondent might lament, for example: “I do not know what to do, or what direction to follow. I think that I could make music my career. I am musically gifted. On the other hand (pause), I feel a leaning toward psychology. I have not attended to my music lately, since I am so confused. Sometimes I think I could be a teacher. In the meantime, I am meditating and hoping that the answer will come.” (Pause.) Such a person is afraid to trust any one impulse enough to act upon it. All remain equally probable activities. Meditation must be followed by action ---- and true meditation is action (underlined). Such people are afraid of making decisions, because they are afraid of their own impulses ---- and some of them can use meditation to dull their impulses, and actually prevent constructive action.
出自《个人与群体实相的本质》第860节

崔胜

冥想，或在脑海中想象所欲目标的达成是不够的——如果你害怕遵照那些引发冥想与想象的冲动去行事的话。


当你不对一个理想目标采取任何步骤，你的人生就会缺乏刺激。你变得沮丧，也许会变成一个反面的理想主义者，以至于你会在地震这类自然灾害的发生当中感到某种兴奋。
(停顿)你也许开始把注意力集中在这类活动上。或者你也许在思索世界末日。但在这种情形里，你被一种个人的挫败感或是某种报复感驱动，然后在脑海中看到了这个堕落、远离你的理想的世界的毁灭。
It is not enough to meditate, or to imagine in your mind some desired goal being accomplished, if you are afraid to act upon the very impulses to which your meditations and imaginings give rise. When you do not take any steps toward an ideal position, then your life does lack excitement. You become depressed. You might become an idealist in reverse, so that you find a certain excitement in contemplating the occurrence of natural disasters, such as earthquakes. (Pause.) You may begin to concentrate your attention on such activities. You may contemplate the end of the world instead, but in either case you are propelled by a sense of personal frustration, and perhaps by some degree of vengeance, seeing in your mind the destruction of a world that fell so far beneath your idealized expectations.
《个人与群体实相的本质》出自第873节

崔胜

去爱一个人，你必须欣赏这人与你、与其他人的不同之处，必须把那人容纳在你心智中，因此到某个程度，爱是一种冥想(meditation)——对另一个人的一种关爱聚焦(loving focus)。一旦你体验那种爱，就能将之转译到其他方面。这爱本身散布出去而扩展，因此你随后能在爱的光辉中看视其他人。
To love someone, you must appreciate how that person differs from yourself and from others. You must hold that person in mind so that to some extent love is a kind of meditation — a loving focus upon another individual. Once you experience that kind of love you can translate it into other terms. The love itself spreads out, expands, so that you can then see others in love’s light.
出自《心灵的本质》第774节

崔胜

你对你自己的内在环境变得越敏感，则到某个程度，你就越变得知道那内在遍及一切的存在。这并不意味着你需要变得全然地关注自己，对其余的世界视而不见：这并不意味着你必须花好几个小时静坐冥想，或以如此大的力气研究你自己的思想过程，以至于你忽略了其它的活动。


这只不过表示你是尽可能清晰的觉察你自己的生活——与你的思想过程保持接触，觉察它们，却没有过分的关切或过度的分析。


That inner, all-pervasive existence becomes known to the extent that you grow more responsive to your own inner environment. This does not mean that you become entirely self-centered, blind to the rest of the world. It does not mean that you must meditate for hours, or study your own thought processes with such vigor that you ignore other activities. It simply means that you are aware of your own life as clearly as possible ---- in touch with your thought processes, aware of them but without overdue concern or overanalysis. They are as much a part of your inner ，environment as trees are of your exterior world. There are different species of selves in the same fashion. There are different species of worlds.
出自《“未知”的实相》第七四二节：世界的终结与可能性，亚特兰提斯，人类的新时代

崔胜

忘记高潮这个词。不加质疑地觉知你得到的感受。停止去争取性高潮。你在那个方向就像冥想一样太过努力。你在这方面太认真。催眠以它自己的方式涉及一种灵性游戏——冥想也涉及一种灵性游戏，而做爱更涉及一种灵性游戏。你在做爱方面太认真，在其他领域也是如此。

让你的身体享受简单的快乐。不要一开始就坚持它有某种高峰——让它成为它自己。同样的道理——让你的内在自己在冥想中游戏，让你的身体在冥想中游戏。


Forget the word orgasm. Become aware of what youdo feel without questioning. Cease to strive foran orgasm. You are trying too hard in thatdirection, as with meditation. You are tooearnest in that regard. In its own way hypnosisinvolves a psychic kind of play—meditationinvolves a psychic kind of play and lovemakinginvolves a psychic kind of play. You are tooserious in your lovemaking, as in other fields.


Allow your body its simple pleasure. Do notbegin by insisting it have a certain kind ofpeak—let it go to be itself. The same thing inmeditation—let your inner self play in yourmeditation and let your body play in yourlovemaking.
出自(删除课第二册1972年3月22日你要尝试感觉身体感觉到的感觉)

崔胜

上面虽然我摘录了一些“不需要冥想”的相关段落，但赛斯并不反对冥想。在有些时候，赛斯针对具体的人或具体的事，也给出了冥想的建议。例如下面两个例子：

赛斯给路易的建议：持续三个月，每天15分钟的冥想将是非常好的。然后三个星期不冥想；然后持续一个月，每天半小时冥想；接着是一个星期不冥想；一年内每天安排不超过半小时的冥想时段，不过这些时段要有规律。
A 15. minute daily meditation period would be excellent for three months. Then 3 weeks of  meditation; a month of half-hour meditation, followed by a week of no meditation; and for a year a daily schedule of no more than a half-hour meditation period, these periods to be regular however.
出自早期课第三册 第90节路易私人课-续,冥想的渐进程序,自我要有归所


赛斯给鲁柏的建议：这时应该运用大量的深思和冥想，也该像找工作那样投入那么多的能量，因为这里的各种潜能都强大得多。让鲁柏的决心应用在这里，会带来建设性的益处，这样做会解决一个长期存在的问题，要不然这个问题就一直会令人担忧。
Considerable thought and contemplation should be used here, and as much energy devoted as would be given in the search for a job, for the potentials are far greater. Let Ruburt's determination be applied here and it will meet with constructive benefits. It will solve a longstanding problem that otherwise will always be of some concern.

出自早期课第八册 第345节  珍身体症状的成因

native

感谢收集和分享，这其实是涉及了一个核心的概念，什么是冥想？meditation是在说什么？而华语中所讲的冥想，有多少是Seth指的冥想。