The Law of One Session 83
第八十三場集會
5-Apr-82
1982年四月5日
83.0 ▶ Ra: I
am Ra. I greet you in the love and in the light of the One Infinite Creator. I
communicate now.
83.0RA：我是Ra。我在太一無限造物者的愛與光中向你們致意。我現在開始通訊。
83.1 ▶
Questioner: Could you first please give me the condition of the instrument?
83.1 發問者：可否請你先給我該器皿的狀態？
Ra: I am Ra. It is as previously stated.
RA：我是Ra。如前所述。
83.2 ▶
Questioner: Could you please tell me why the instrument gains weight now
instead of loses it after a session?
83.2 發問者：可否請你告訴我、為什麼在一場集會之後，該器皿重量增加、而非減少？
"Ra: I am Ra. To assume that the
instrument is gaining the weight of the physical bodily complex due to a
session or working with Ra is erroneous. The instrument has no longer any
physical material which, to any observable extent, must be used in order for
this contact to occur. This is due to the determination of the group that the
instrument shall not use the vital energy which would be necessary since the
physical energy complex level is in deficit. Since the energy, therefore, for
these contacts is a product of energy transfer the instrument must no longer
pay this physical price. Therefore, the instrument is not losing the
weight."
RA：我是Ra。假設該器皿因為一場與Ra工作的集會就增加肉體複合體的重量是錯誤的。該器皿不再有任何肉體材料必須被使用[在任何可觀察的範圍內]以確保這個通訊的發生。這是由於該小組決心不讓器皿使用生命能，因為它的肉體能量複合體水平處於赤字狀態。所以提供這些通訊的能量來自能量轉移的結果，該器皿不再必須支付這個肉體的代價。因此該器皿的體重不再流失。
"However, the weight gain, as it
occurs, is the product of two factors. One is the increasing sensitivity of
this physical vehicle to all that is placed before it, including that towards
which it is distorted in ways you would call allergic. The second factor is the
energizing of these difficulties."
然而，現在發生的體重增加的情況，是兩個因素造成的產物。其一是這個肉體載具對於所有眼前事物的敏感度增加，包括那個被各種方式扭曲的東西，你們稱為過敏症狀。第二個因素是供能給這些困難。
"It is fortunate for the outlook of
this contact and the incarnation of this entity that it is not distorted
towards the overeating as the overloading of this much distorted physical
complex would override even the most fervent affirmations of health/illness and
turn the instrument towards the distortions of illness/health or, in the
extreme case, the physical death."
從這個通訊以及器皿的肉身的觀點來看，很幸運的，它沒有朝向過度飲食的扭曲，因為這個相當扭曲的肉體複合體(一旦)負荷過重、即使對於健康/疾病最熱切的肯定也將被(肉體)推翻，而將器皿轉向疾病/健康的變貌，或是極端的例子，肉體的死亡。
"83.3 ▶
Questioner: Thank you. I’m going to ask a rather long, complex question here, and I would
request that the answer to each portion of this question be given if there was
a significant difference prior to the veil than following the veil so that I can
get an idea of how what we experience now is used for better
polarization."
83.3 發問者：謝謝你。我將要問一個相當長、複雜的問題，接著我要求針對這問題的每個部分給出回答，有關罩紗(存在)前與罩紗(存在)後是否有顯著的差異，藉此我可以獲得一個觀念，即我們現在經驗的東西是如何被用於更佳的極化。
"Asking if there is any significant
difference, and what was the difference, before the veil in the following while
incarnate in third density: sleep, dreams, physical pain, mental pain, sex,
disease, catalyst programming, random catalyst, relationships, or communication
with the higher self or with the mind/body/spirit totality or any other mind,
body, or spirit functions before the veil that would be significant with
respect to their difference after the veil?"
在罩紗(存在)前，對於投生在第三密度的存有而言，下列的事物有什麼不同：睡覺、夢、肉體疼痛、心智疼痛、性、疾病、催化劑編程、隨機催化劑、關係、與較高自我或心/身/靈全體溝通，或任何其他的心智、身體、或靈在罩紗前的機能跟罩紗後(時期)相比，要問有任何顯著的不同？
"Ra: I am Ra. Firstly, let us
establish that both before and after the veil the same conditions existed in
time/space; that is, the veiling process is a space/time phenomenon."
RA：我是Ra。首先，讓我們確認：在罩紗(過程)前後，時間/空間中存在的狀態都是相同的；也就是說，罩紗過程是一個空間/時間的現象。
"Secondly, the character of experience
was altered drastically by the veiling process. In some cases such as the
dreaming and the contact with the higher self, the experience was
quantitatively different due to the fact that the veiling is a primary cause of
the value of dreams and is also the single door against which the higher self
must stand awaiting entry. Before veiling, dreams were not for the purpose of
using the so-called unconscious to further utilize catalyst but were used to
learn/teach from teach/learners within the inner planes as well as those of
outer origin of higher density. As you deal with each subject of which you
spoke you may observe, during the veiling process, not a quantitative change in
the experience but a qualitative one."
其次，經驗的特質被罩紗過程劇烈地改變。在某些例子中，好比做夢、以及與較高自我接觸，該經驗(過去)在數量上是不同的、由於該事實：罩紗(目前)是夢境的價值的主要起因、也是較高自我倚靠的單一門戶、必須倚門站立、等待入場。在罩紗(過程)之前，夢境的目的並不是使用所謂的無意識、以進一步利用催化劑，而是被用來向內在(次元)平面與較高密度外在源頭的那些教導者/學習者學習/教導。當處理你所說的每一個主題，你可以觀察到，在罩紗過程之中，經驗中的改變並非量化，而是品質上的改變。
"Let us, as an example, choose your
sexual activities of energy transfer. If you have a desire to treat other
subjects in detail please query forthwith. In the instance of the sexual
activity of those not dwelling within the veiling each activity was a transfer.
There were some transfers of strength. Most were rather attenuated in the
strength of the transfer due to the lack of veiling."
讓我們，選擇你們的能量轉移的性活動做為一個例子。如果你渴望詳細論述其他主題，請隨即詢問。在性活動方面，對於那些不居住在罩紗之中的實體來說，每個活動都是一個轉移。有一些氣力的轉移。由於缺乏罩紗、絕大多數的轉移氣力都是相當稀薄的。
"In the third density entities are
attempting to learn the ways of love. If it can be seen that all are one being
it becomes much more difficult for the undisciplined personality to choose one
mate and, thereby, initiate itself into a program of service. It is much more
likely that the sexual energy will be dissipated more randomly without either
great joy or great sorrow depending from these experiences."
在第三密度中，實體們嘗試學習愛之道。如果所有生命可以被看見為(同)一個存有，未修練的人格會變得更加難以選擇一個伴侶，藉此使它自己加入一個服務的計畫。性能量很有可能被更隨機地揮霍、沒有來自這些經驗的大喜樂或大哀傷。
"Therefore, the green-ray energy
transfer, being almost without exception the case in sexual energy transfer
prior to veiling, remains weakened and without significant crystallization. The
sexual energy transfers and blockages after veiling have been discussed
previously. It may be seen to be a more complex study but one far more
efficient in crystallizing those who seek the green-ray energy center."
"於是在罩紗(過程)之前，幾乎沒有例外的，性能量轉移都是綠色光芒能量轉移，保持虛弱的狀態、並且沒有顯著的結晶化。罩紗(存在)之後的性能量轉移與阻塞先前已經討論過。（先前在26.38,31.2~31.5以及32.2~32.7討論過）我們可以把它視為一門更為複雜的學問、但對於那些尋求綠色光芒能量中心的實體而言，在結晶化方面遠遠更有效率。"
"83.4 ▶
Questioner: Let’s take, then, since we are on the subject of sex, the relationship
before and after the veil of disease, in this particular case venereal disease.
Was this type of disease in existence prior to the veil?"
83.4 發問者：既然我們正在性的主題上，那麼讓我們探討罩紗發生前後與疾病的關係，在這個特別的例子中：性病。罩紗(存在)之前，這類的疾病是否存在？
"Ra: I am Ra. There has been that
which is called disease, both of this type and others, before and after this
great experiment. However, since the venereal disease is in large part a
function of the thought-forms of a distorted nature which are associated with
sexual energy blockage the venereal disease is almost entirely the product of
mind/body/spirit complexes’ interaction after
the veiling."
RA：我是Ra。在這個偉大實驗發生的前後，都一直有這類與其他的疾病。然而，因為性病有大部分是具扭曲性質的思想形態的一個機能、與性能量阻塞有關，性病幾乎完全是罩紗(過程)之後，心/身/靈複合體互動下的產物。
83.5 ▶
Questioner: You mentioned it did exist in a small way prior to the veil. What
was the source of its development prior to the veiling process?
83.5 發問者：你提到罩紗(發生)前、的確存在小部分(性病)，在罩紗過程前、它的發展源頭是什麼？
"Ra: I am Ra. The source was as random
as the nature of disease distortions are, at heart, in general. Each portion of
the body complex is in a state of growth at all times. The reversal of this is
seen as disease and has the benign function of ending an incarnation at an
appropriate space/time nexus. This was the nature of disease, including that
which you call venereal."
RA：我是Ra。一般而言、這源頭實際上是隨機的、如同疾病變貌的本質。身體複合體的每個部分全天候處在一個成長的狀態。這個過程的逆轉被視為疾病、具有良性的功能：在適當的空間/時間鏈結終結(實體的)一生。這是疾病的本質，包括你所稱的性病。
"83.6 ▶
Questioner: I’ll make this statement and you can correct me, then. As I see the
nature of the action of disease, specifically before the veil, it seems to me
that the Logos had decided upon a program where an individual mind/body/spirit
would continue to grow in mind and the body would be the third-density analog
of this mind, and the growth would be continual unless there was a lack of
growth or an inability, for some reason, for the mind to continue along the
growth patterns. If this growth decelerated or stopped, then what we call
disease would then act in a way so as to eventually terminate this physical
experience so that a new physical experience could be started to continue the
growth process, after a review of the entire process had taken place between
incarnations. Would you clear up my thinking on that, please?"
83.6 發問者：我將做一個聲明，接著你可以糾正我。就我所見：罩紗(發生)前的疾病作用的本質，在我看來似乎是理則已經決定一個計畫，個別的心/身/靈可以持續在心智上成長、而身體會是這個心智在第三密度的類比、該成長會是持續的，除非為了某種原因、心智沒有能力沿著成長樣式繼續(前進)。若這個成長減速或停止，那麼我們稱為的疾病會以某個方式作用、以便於最後終止這個肉體經驗、好讓一個新的肉體經驗得以開始、在中陰期的生命回顧發生之後、繼續該成長的過程。你可願澄清我在此的思考，請？
Ra: I am Ra. Your thinking is sufficiently
clear on this subject.
RA：我是Ra。你在這個主題上的思考是足夠清楚了。
"83.7 ▶
Questioner: One thing I don’t understand is why, if there was no veil, that the review of
incarnation after the incarnation would help the process since it seems to me
that the entity should already be aware of what was happening. Possibly this
has to do with the nature of space/time and time/space. Could you clear that
up, please?"
83.7 發問者：我不理解一件事：如果沒有罩紗，為什麼這輩子結束之後的人生回顧對於這過程有幫助，既然，在我看來，該實體應該早就覺察到過去發生的事情。這可能跟空間/時間與時間/空間的本質有關。你可否澄清那點，請？
"Ra: I am Ra. It is true that the
nature of time/space is such that a lifetime may be seen whole as a book or
record, the pages studied, riffled through, and re-read. However, the value of
review is that of the testing as opposed to the studying. At the testing, when
the test is true, the distillations of all study are made clear."
RA：我是Ra。確實，時間/空間的本質是一輩子可以被視為整體、如同一本書或紀錄，這些書頁被研讀、被迅速翻閱，被重讀。無論如何，(人生)回顧的價值是關乎測試、而非研讀。在該測試中，當測試是真實的，所有研讀的蒸餾物都變得清晰了。
"During the process of study, which
you may call the incarnation, regardless of an entity’s awareness of the process taking place, the material is diffused
and over-attention is almost inevitably placed upon detail."
在研讀的過程[你可以稱為一生]當中，不管一個實體是否覺知該過程正在發生，材料是擴散的，幾乎無可避免地把過度的注意力放在細節上。
"The testing upon the cessation of the
incarnative state is not that testing which involves the correct memorization
of many details. This testing is, rather, the observing of self by self, often
with aid as we have said. In this observation one sees the sum of all the
detailed study; that being an attitude or complex of attitudes which bias the
consciousness of the mind/body/spirit."
在此生結束之際舉行的測試並不與正確記憶許多細節有關，毋寧說，這個測試是由自我觀察自我，通常有援助、如我們先前所說的。在這個觀察中、一個實體看見所有細部研讀的總合：那是一個態度或各種態度的複合體、施加偏壓於該心/身/靈的意識(上頭)。
"83.8 ▶
Questioner: I just thought of an analogy while you were saying that, in that I
fly an airplane, and I have testing in a simulator, but this is not too much of
a test since I know we’re bolted to the ground and can’t get hurt. However, when we’re actually flying and
making the approach, landing etc., in the airplane, even though it’s the same,
it is, I guess a poor analogy with respect to what was happening prior to the
veil. I know all of the conditions in both cases, and yet I cannot get too
interested in the simulator work, because I know that it is bolted to the
ground. I see this as the entities prior to the veil knowing they were
[chuckling] bolted to the creation, so to speak, or part of it. Is this a
reasonable analogy?"
83.8 發問者：我剛才聽你講話的時候、我正好想到一個類比，那就是我開飛機，我也在模擬器中進行測驗，但這不是什麼大不了的測驗、因為我知道我們與地面栓在一起、不可能受傷。然而，當我們真正地飛行，進行起飛、降落等等，在一架飛機中，縱使兩者的程序是相同的…[我想這是一個差勁的類比來形容罩紗存在前的情況]。我知道這兩者的所有狀況，不過、我對於模擬飛行無法太有興趣，因為我知道模擬器與地面栓在一起，我把它視為在罩紗存在前，實體們知道他們和宇宙造物栓在一起[輕笑聲]，可以這麼說，或屬於它的一部分。這是不是一個合理的類比？
"Ra: I am Ra. This is quite
reasonable, although it does not bear upon the function of the review of
incarnation, but rather bears upon the experiential differences before and
after veiling."
RA：我是Ra。相當合理，雖然它與人生回顧的功能比較不相關，毋寧說明罩紗(過程)前後、經驗上的差異。
"83.9 ▶
Questioner: Now before the veil an entity would be aware that he was
experiencing a disease. As an example, would you give me, if you are aware of a
case, of a disease an entity might experience prior to the veil and how he
would react to this and think about it and what effect it would have on him in
a complete sense. Would you, could you give me an example, please?"
83.9 發問者：在罩紗(過程)之前、一個實體會覺察到他正在經驗一個疾病。你可否給我一個例子、若你覺察到一個情況、在罩紗(過程)之前、一個實體可能經驗到的疾病、以及他會如何反應與思考它，以及什麼效應會發生在他身上，就完整的意義而言？你可否給我一個例子，請？
"Ra: I am Ra. Inasmuch as the universe
is composed of an infinite array of entities, there is also an infinity of
response to stimulus. If you will observe your peoples you will discover
greatly variant responses to the same distortion towards disease. Consequently,
we cannot answer your query with any hope of making any true statements since
the over-generalizations required are too capacious."
RA：我是Ra。有鑒於宇宙是由無限多個實體的陣列組成，對於刺激物的反應也有無限多的回應。如果你觀察你的人群，你將發現對於同樣朝向疾病的扭曲有著大為相異的回應。所以，我們不能回答你的詢問、沒有希望做出任何真實的陳述、因為過度歸納的範圍過於寬廣。（在這文脈中，寬廣的(capacious)可以被定義為：充足的；大的；包含許多的。）
83.10 ▶
Questioner: Was there any uniformity or like functions of societies or social
organizations prior to the veil?
83.10 發問者：在罩紗(過程)之前，是否有任何一致的或相似的社會機能或社會組織？
"Ra: I am Ra. The third density is, by
its very fiber, a societal one. There are societies wherever there are entities
conscious of the self and conscious of other-selves and possessed with
intelligence adequate to process information indicating the benefits of
communal blending of energies. The structures of society before as after
veiling were various. However, the societies before veiling did not depend in
any case upon the intentional enslavement of some for the benefit of others,
this not being seen to be a possibility when all are seen as one. There was,
however, the requisite amount of disharmony to produce various experiments in
what you may call governmental or societal structures."
RA：我是Ra。第三密度的實質構造就是一個社會的密度。不管在何處，只要有實體覺知到自我與其他自我，並且具有適當的智能去處理對於能量共同調和有益處的資訊，就會有社會(組織)。罩紗(過程)前的社會結構、如同罩紗之後，都是形形色色的。無論如何，罩紗(過程)前的社會在任何情況都不會仰賴：蓄意奴役某些實體以利益其他實體，因為當全體都被視為一體，這件事不會被視為一種可能性。然而，在你們稱為政府或社會的結構中，為了製作不同的實驗，在過程中有些必要額度的不和諧。
83.11 ▶
Questioner: In our present illusion we have undoubtedly lost sight of
techniques of enslavement that are used since we are so far departed from the
pre-veil experience. I am sure that many with service-to-others orientation are
using techniques of enslavement even though they are not aware these are
techniques of enslavement simply because they have been evolved over so long a
period of time and we are so deep into the illusion. Is this not correct?
83.11 發問者：在我們目前的幻象中，我們無疑已經迷失(目盲)於各種奴役的技巧中，因為我們已經離罩紗前的經驗很遠了。我確定有許多服務他人志向的實體使用奴役的技巧、雖然他們並不覺察這些是奴役的技巧，只因為他們已經演化穿過很長一段時間，浸入該幻象如此地深。這難道不是正確的？
Ra: I am Ra. This is incorrect.
RA：我是Ra。這是不正確的。
83.12 ▶
Questioner: Then you say that there are no cases where those who are
service-to-others oriented are using in any way techniques of enslavement that
have grown as a result of the evolution of our social structures? Is this what
you mean?
83.12 發問者：那麼你說，隨著我們的社會結構中演化出來的各種奴役的技巧，在任何情況下，那些服務他人導向的實體都不會使用這些技巧？這是你的意思嗎？
"Ra: I am Ra. It was our understanding
that your query concerned conditions before the veiling. There was no
unconscious slavery, as you call this condition, at that period. At the present
space/time the condition of well-meant and unintentional slavery are so
numerous that it beggars our ability to enumerate them."
RA：我是Ra。我們剛才的理解是：你的詢問關乎罩紗(過程)前的狀態，那個時期就沒有無意識的奴役[如你的稱呼]`.在目前的空間/時間狀態，用意良好與無心的奴役是如此眾多、以致於窮盡我們的能力也無法列舉它們。
83.13 ▶
Questioner: Then for a service-to-others oriented entity at this time
meditation upon the nature of these little-expected forms of slavery might be
productive in polarization I would think. Am I correct?
83.13 發問者：那麼在此時，對於一個服務他人導向的實體，冥想關於這些很少被期待的各種奴役形式之本質、可能在極化方面是有生產力的。我是否正確？
Ra: I am Ra. You are quite correct.
RA：我是Ra。你是相當正確的。
83.14 ▶
Questioner: I would say that a very high percentage of the laws and
restrictions within what we call our legal system are of a nature of
enslavement of which I just spoke. Would you agree with this?
83.14 發問者：那麼我會說在我們稱為的司法制度中的法律與規範有很高的百分比屬於奴役的本質。你會同意這點嗎？
"Ra: I am Ra. It is a necessary balance
to the intention of law, which is to protect, that the result would encompass
an equal distortion towards imprisonment. Therefore, we may say that your
supposition is correct. This is not to denigrate those who, in green- and
blue-ray energies, sought to free a peaceable people from the bonds of chaos
but only to point out the inevitable consequences of codification of response
which does not recognize the uniqueness of each and every situation within your
experience."
RA：我是Ra。對於法律的意圖、這是一個必須的平衡，它要去保護，而結果會包含相等的、朝向囚禁的變貌。因此，我們可以說你的假定是正確的。這並不是要詆毀那些位於綠色與藍色光芒能量的實體，他們尋求將一個和平的民族從渾沌的束縛中解放出來、(我們)只是要指出這是回應編纂法典無可避免的結果，它沒有認知在你們的經驗之中、每一個情況的獨特性。
83.15 ▶
Questioner: Is the veil supposed to be what I would call semi-permeable?
83.15 發問者：該罩紗應該是我會稱為可半滲透的？
Ra: I am Ra. The veil is indeed so.
RA：我是Ra。該罩紗確實是如此。
83.16 ▶
Questioner: What techniques and methods of penetration of the veil were planned
and are there any others that have occurred other than those planned?
83.16 發問者：(當時)穿透罩紗有哪些技巧與方法被規劃，以及後來是否產生其他的(方法)在規劃範圍之外？
"Ra: I am Ra. There were none planned
by the first great experiment. As all experiments, this rested upon the
nakedness of hypothesis. The outcome was unknown. It was discovered,
experientially and empirically, that there were as many ways to penetrate the veil
as the imagination of mind/body/spirit complexes could provide. The desire of
mind/body/spirit complexes to know that which was unknown drew to them the
dreaming and the gradual opening to the seeker of all of the balancing
mechanisms leading to adepthood and communication with teach/learners which
could pierce this veil."
RA：我是Ra。在首先的偉大實驗、並沒有規劃任何(方法)。如同所有的實驗，它仰賴赤裸裸的假說。結果是未知的。透過經驗與實驗，(我們)發現心/身/靈複合體們能提供多少想像力、就有多少種方式去穿透罩紗。心/身/靈複合體們渴望知道那未知的東西、吸引它們去作夢，並且(宇宙)逐漸向尋求者敞開所有平衡的機制，引導它通往行家之道，並且和可以穿透這罩紗的老師/學生通訊。
"The various unmanifested activities
of the self were found to be productive in some degree of penetration of the
veil. In general, we may say that by far the most vivid and even extravagant
opportunities for the piercing of the veil are a result of the interaction of
polarized entities."
自我的各式各樣的未顯化活動被發現在某種程度上有助於穿透罩紗。一般而言，我們可以說迄今關於穿透罩紗，最生動、甚至奢侈的機會是極化的實體之間互動的結果。
83.17 ▶
Questioner: Could you expand on what you mean by that interaction of polarized
entities in piercing the veil?
83.17 發問者：你可否詳述你剛才意指的、藉由極化實體之間的互動、以穿透罩紗？
"Ra: I am Ra. We shall state two items
of note. The first is the extreme potential for polarization in the
relationship of two polarized entities which have embarked upon the
service-to-others path or, in some few cases, the service-to-self path.
Secondly, we would note that effect which we have learned to call the doubling
effect. Those of like mind which together seek shall far more surely
find."
RA：我是Ra。我們將陳述兩件值得注意的項目。首先是兩個在關係中的極化實體、已經(共同)踏上服務他人的途徑、這其中有著極度的極化潛能；或在某些少數的例子中，(踏上)服務自我的途徑。其次，我們會注意到該效應：我們已經學到要稱為倍增效應。那些心智相似的實體一起尋求、將更遠為確切地找到。
"83.18 ▶
Questioner: Specifically, by what process in the first case, when two polarized
entities would attempt to penetrate the veil, whether they be positively or
negatively polarized— specifically by what technique would they penetrate the
veil?"
83.18 發問者：具體地說，在第一個情況中，藉由什麼過程、兩個極化的實體會嘗試去穿透罩紗，不管他們是正面或負面極化—具體地說、藉由什麼技巧、他們會穿透罩紗？
"Ra: I am Ra. The penetration of the
veil may be seen to begin to have its roots in the gestation of green-ray
activity, that all-compassionate love which demands no return. If this path is
followed the higher energy centers shall be activated and crystallized until
the adept is born. Within the adept is the potential for dismantling the veil
to a greater or lesser extent that all may be seen again as one. The other-self
is primary catalyst in this particular path to the piercing of the veil, if you
would call it that."
RA：我是Ra。穿透罩紗可以被視為開始在綠色光芒活動[那全然慈悲、不求回報的愛]的孕育中生根。如果這條途徑被遵循、更高的能量中心將被啟動與結晶化、直到行家誕生。在行家的內在、有潛能或多或少拆除著罩紗、於是一切又再次被視為一(體)。該其他自我在這條通往穿透罩紗[如果你願意那麼稱呼它]的途徑上是主要的催化劑。
"83.19 ▶
Questioner: What was the mechanism of the very first veiling process? I don’t know if you can answer
that. Would you try to, though, answer that?"
83.19 發問者：最首先的罩紗過程的機制是什麼？我不知道你可否回答。然而，你願意嘗試回答那問題嗎？
"Ra: I am Ra. The mechanism of the
veiling between the conscious and unconscious portions of the mind was a
declaration that the mind was complex. This, in turn, caused the body and the
spirit to become complex."
RA：我是Ra。罩紗的機制橫亙在心智的顯意識與無意識部分之間、那是一個宣告：心智是複合的。接著，這促使身體與靈性成為複合的。
83.20 ▶
Questioner: Would you give me an example of a complex activity of the body that
we have now and how it was not complex prior to the veil?
83.20 發問者：你可否給我一個例子，說明我們現在身體的一個複合活動，在罩紗(過程)之前、如何不是複合的？
"Ra: I am Ra. Prior to the great
experiment a mind/body/spirit was capable of controlling the pressure of blood
in the vein, the beating of the organ you call the heart, the intensity of the
sensation known to you as pain, and all the functions now understood to be
involuntary or unconscious."
RA：我是Ra。在該偉大的實驗之前，一個心/身/靈能夠控制血管內的血壓、你們稱為心臟的器官的心跳、你們所知悉的痛苦感覺的強度，所有這些機能現在被理解為非自主的或無意識的。
"83.21 ▶
Questioner: When the veiling process originally took place, then, it seems that
the Logos must have had a list, you might say, of those [functions] that would
become unconscious and those that would remain consciously controlled. I am
assuming that if this occurred there was good reason for these divisions. Am I
any way correct on this?"
83.21 發問者：那麼，當罩紗過程最初發生之際，似乎理則必定要有份清單，你可以這麼說，列舉哪些機能要成為無意識的，哪些機能要維持有意識控制的狀態。我假設如果發生這件事，一定有個好理由解釋這些分割。在這方面、我說的是否有點正確？
Ra: I am Ra. No.
RA：我是Ra。否。
"83.22 ▶
Questioner: Would you correct me, please?"
83.22 發問者：你願意更正我嗎，請？
"Ra: I am Ra. There were many
experiments whereby various of the functions or distortions of the body complex
were veiled and others not. A large number of these experiments resulted in
nonviable body complexes or those only marginally viable. For instance, it is
not a survival-oriented mechanism for the nerve receptors to blank out
unconsciously any distortions towards pain."
RA：我是Ra。當時有許多的實驗、藉此(測試)哪些身體複合體的機能或變貌要被遮蔽、哪些不用。這些實驗中、有大量實驗導致無法存活的身體複合體，或只在邊緣上存活的實體。舉例來說，若神經感受器碰到任何靠近痛苦的變貌就無意識地刪去它，這不是個生存導向的機制。
"83.23 ▶
Questioner: Now before the veil the mind could blank out pain. I assume then,
that the function of the pain at that time was to signal the body to assume a
different configuration so that the source of the pain would leave, but then
the pain could be eliminated mentally. Is that correct, and was there another
function for pain prior to the veiling?"
83.23 發問者：現在，既然在罩紗(過程)之前，心智可以刪去痛苦。那麼，我假設在那個時候、痛苦的機能是對身體發出信號，提醒它採取不同的配置、好讓痛苦的源頭會離開，但那時該痛苦可以在心智上被消除。那是否正確，接著在罩紗過程之前、有其他針對痛苦的機能嗎？
Ra: I am Ra. Your assumption is correct.
The function of pain at that time was as the warning of the fire alarm to those
not smelling the smoke.
RA：我是Ra。你的假設是正確的。在那時的痛苦的機能是如同火警的警告作用、給那些還沒聞到煙霧的實體。
"83.24 ▶
Questioner: Then let’s say that an entity at that time burned its hand due to
carelessness. It would immediately remove its hand from the burning object and
then, in order to not feel the pain any more, would mentally cut the pain off
until healing had taken place. Is this correct?"
83.24 發問者：那麼、比方說：一個實體在那個時候不小心燒到它的手。它會立即將手移開那個燃燒的物體，然後，為了不再感覺疼痛，在心智上切斷疼痛、直到治療已經發生為止。這是否正確？
Ra: I am Ra. This is correct.
RA：我是Ra。這是正確的。
83.25 ▶
Questioner: We would look at this in our present illusion as the elimination of
a certain amount of catalyst that would produce an acceleration in our
evolution. Is this correct?
83.25 發問者：在目前的幻象中、我們會看待這件事為消除特定數量的催化劑、(原本)可以促成我們進化的加速。這是否正確？
Ra: I am Ra. The attitude towards pain varies
from mind/body/spirit complex to mind/body/spirit complex. Your verbalization
of attitude towards the distortion known as pain is one productive of helpful
distortions as regards the process of evolution.
RA：我是Ra。不同的心/身/靈複合體對待痛苦的態度是多樣化的。你剛才以言語表現的、對於痛苦變貌的態度是一個有助於生產力的變貌、就進化的過程而言。
83.26 ▶
Questioner: What I was trying to indicate was that the plan of the Logos in
veiling the conscious from the unconscious in such a way that the pain could
not so easily be controlled would have created a system of catalyst that was
not previously usable. Is this generally correct?
83.26 發問者：我剛才嘗試指出的是：該理則的計畫是以罩紗隔開有意識與無意識心智、於是痛苦不能如此輕易地被控制、從而創造出一個催化劑的系統、那是先前不能使用的。一般而言，這是否正確？
Ra: I am Ra. Yes.
RA：我是Ra。是的。
"83.27 ▶
Questioner: Now, in some cases it seems that this use of catalyst is almost in
a runaway condition for some entities; that they are experiencing much more
pain than they can make good use of as far as catalytic nature would be
concerned. Could you comment on our present condition in the illusion with
respect to that particular subject?"
83.27 發問者：在某些案例中，對於某些實體而言、使用這個催化劑幾乎到了無法駕馭的狀態；他們經驗太多的痛苦、超過他們能善加利用的程度、就催化劑的特質而言。你可以評論我們目前在這個特殊主題上的狀況嗎？
"Ra: I am Ra. This shall be the last
query of this working of a full length. You may see, in some cases, an entity
which, either by pre-incarnative choice or by constant reprogramming while in
incarnation, has developed an esurient program of catalyst. Such an entity is
quite desirous of using the catalyst and has determined to its own satisfaction
that what you may call the large board needs to be applied to the forehead in
order to obtain the attention of the self. In these cases it may indeed seem a
great waste of the catalyst of pain and a distortion towards feeling the
tragedy of so much pain may be experienced by the other-self. However, it is
well to hope that the other-self is grasping that which it has gone to some
trouble to offer itself; that is, the catalyst which it desires to use for the
purpose of evolution. May we ask if there are any brief queries at this
time?"
RA：我是Ra。這將是此次工作的最後一個完整長度的詢問。你可以看見，在某些案例中，一個實體，或者由於投生前的選擇、或是在此生中恆常改寫程序，已經發展出一個很飢渴的（在這文脈中，飢渴的(esurient)可以被定義為：飢餓的；貪婪的。）催化劑計畫。這樣一個實體相當渴望使用催化劑、並且已決定充分滿足自己，於是將你們稱為的大木板貼在額頭上、好得到自我的注意。在這些案例中，確實似乎有大量浪費的痛苦之催化劑，並且其他自我可能會經驗一種變貌，即感受到這齣充滿如此多痛苦的悲劇。無論如何，希望該其他自我能領會到、它經歷一些磨難、為了提供催化劑給它自己使用，目的是進化，這希望是好的。此時，容我們問、是否有任何簡短的詢問？
"83.28 ▶
Questioner: I noticed you started this session with “I communicate now.” You usually use “We communicate now.” Is there any significance or difference with
respect to that, and then is there anything that we can do to make the
instrument more comfortable or improve the contact?"
83.28 發問者：我注意到你以「我現在開始通訊」來開始這場集會。你通常用「我們現在開始通訊」。這點是否有任何重要性或差異性？接著、有沒有任何我們可以做的事，好使該器皿更舒適或改善該通訊？
Ra: I am Ra. We am Ra. You may see the
grammatical difficulties of your linguistic structure in dealing with a social
memory complex. There is no distinction between the first person singular and
plural in your language when pertaining to Ra.
RA：我是Ra。我們是Ra(譯註:原文為WeamRa)。你可以看到、你們語言結構的文法在處理一個社會記憶複合體方面有困難。在你們的語言中，關於Ra，第一人稱單數與複數都沒有分別。
"We offer the following, not to
infringe upon your free will, but because this instrument has specifically
requested information as to its maintenance and the support group does so at
this querying. We may suggest that the instrument has two areas of potential distortion,
both of which may be aided in the bodily sense by the ingestion of those things
which seem to the instrument to be desirable. We do not suggest any hard and
fast rulings of diet although we may suggest the virtue of the liquids. The
instrument has an increasing ability to sense that which will aid its bodily
complex. It is being aided by affirmations and also by the light which is the
food of the density of resting."
我們提供以下意見，不是要冒犯你們的自由意志，而是因為這個器皿明確地要求維護它自身的資訊，並且支援小組據此提出詢問。我們建議該器皿有兩方面潛在的扭曲，兩者都可以透過攝取食物改善，器皿可依照身體的感覺決定渴望的食物。我們不建議在飲食上有任何硬性的規定，雖然我們推薦液體的益處。這個器皿的能力逐漸增加，可以感覺到什麼東西可以協助其身體複合體。它可以被一些肯定(語)協助、以及光[即是其休息密度的食物]所協助。
We may ask the support group to monitor the
instrument as always so that in the case of the desire for the more complex
proteins that which is the least distorted might be offered to the bodily
complex which is indeed at this time potentially capable of greatly increased
distortion.
我們要求支援小組如同往常監督這個器皿，當它渴望進食更複雜的蛋白質時、確保食物的扭曲在最小的程度，因為這些提供給該身體複合體的食物、在此時確實有潛力造成大量增加的扭曲。
"I am Ra. We thank you, my friends,
for your continued conscientiousness in the fulfilling of your manifestation of
desire to serve others. You are conscientious. The appurtenances are quite well
aligned."
我是Ra。為了你們持續的認真負責、專注在實踐你們渴望服務他人的顯化上，我們感謝你們，我的朋友。你們是謹慎認真的。附加物被相當良好地排列。
"I am Ra. I leave you, my friends, in
the love and in the light of the One Infinite Creator. Go forth, therefore,
rejoicing merrily in the power and in the peace of the One Infinite Creator.
Adonai."
我是Ra。我的朋友，我在太一無限造物者的愛與光中離開你們。那麼，向前去吧，在太一無限造物者的大能與和平中愉快地歡慶。Adonai。
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