统合对立信念的法宝——赛斯谈“桥梁信念”（下篇）

■ 编译 | 宇婷

■ 朗读 | 安一

统合对立信念的法宝——赛斯谈“桥梁信念”（上篇）

自从这本书（《个人实相的本质》）开始以来，鲁柏就一直在他的信念上下功夫，并以他自己的方式运用那些方法，正如每位读者必须做的一样。

当我们开始的时候，他很难相信在显意识头脑里可以得到那么多答案，而当他继而发现情况确实如此时，不禁大吃一惊。在此我要以他为例，在某种程度上说明一个桥梁信念是如何显现来融合看似截然相反的想法的。无论持有的是何种信念，这同样的过程都会发生。

鲁柏是坚定、执着、固执，且精力充沛的；也富有创造力、直觉力，且天生具有极佳的意识弹性。他把人生建立在自己是个作家这个核心信念上。

他透过这个信念看待自己所有的经验，并将其联系在一起；他鼓励那些加强这个信念的冲动，并阻止那些不加强的。由于这种特殊的性情，他可说是把自己所有的鸡蛋都放在了一个篮子里。你们之中那些做同样事情的人，也会以一种特定的方式来看待自己，不管那是什么。你主要会沿着明确的路线处理你的经验。那可能是你的性别角色或职业角色。你可能首先把自己看作一个妈妈或爸爸，一个老师、一个编辑，或一个“很有男子气概的男人”。不管怎样，你会把某种特质放在高于一切的首位——你的运动天分、灵性倾向，或不论什么。

且说，如果原先的概念随着你的经历继续扩展，而其本身又没有给你很大的限制，那么这种聚焦是非常好的。你也许主要把自己看作一个母亲，最初那可能只涉及到在家照顾孩子。但如果你对自己的看法一直如此局限的话，那么它也许会排斥，比如说，你作为丈夫的妻子的身份，否定你许多互补的兴趣，并阻止你的人格在其他领域的拓展。

以同样的方式，如果你的核心信念强调你的灵性到这样一个程度，以至于它切断了必要的感官表达，那么它就会变成限制性的，甚至会最终扼杀它原本想要表达的灵性体验。

当鲁柏在他的信念上下功夫时，他发现自己处于与两个相互冲突的核心信念面对面的境地，他那“写作的自己”遵循着一个信念，即写某一类文字是被容许的，是好的。他训练自己抵制任何相反的冲动，从年轻时就以此为主线构建自己的人生。

在通灵经验启动之后，他发现自己想把发生在他身上的事情写下来，并创造性地运用这些资料。然而，他之前认为自己是个作家的信念与这些新的渴望发生了冲突，因为除了小说，他认为任何东西都不属于作家的作品，而诗歌是唯一的例外。

他接着在生活中划出两个分区，一个是“通灵者”，另一个是“写作的自己”。“写作的自己”对任何不是来自他以前熟悉的灵感的创作资料，都投以怀疑的目光，并且坚持那种资料必须来自鲁柏每天五小时的写作时间之外。当然，这些信念产生了它们自己的情绪，因此当鲁柏被别人看作一个“灵媒”时，他就会生气。

每当两个强烈冲突的核心信念相遇时，这同样的难局可能发生在任何读者的经验里。要知道，鲁柏也相信他的灵媒工作，并全心投入其中。他出现了一些身体上的症状，而通过坚持他的信念功课，他正在想办法自己解决那些症状。他亲身体验到那些症状是如何完美地反映出他内在的自我形象的。

我给了他有帮助的信息，但这些信息只有在他自己感受到、并穿越自己的信念体系时才能为他所用。当你了解实相的本质，以及你在形成实相的过程中所扮演的角色时，你就不能再指望别人为你解决问题了，而且你会了悟到，你的信念是你必须自己加以混合、配制的丰富创造性元素。如果你认为某些食物对你有帮助，那么它们就会在那个系统中起作用——因为你的信念使然；如果你相信医生，那么医生就会帮到你。

如果你相信疗愈者，那他们就能帮到你，但所有这些助力充其量只是暂时的。鲁柏已经意识到这一点，他接受他形成自己的实相这个事实，而在肉体方面的呈现让他深感不安。他也明白他不能把我当作拐杖。

（鲁柏的）《对话》现在已经是一本书了，刚刚完成，但它也代表了“自体”透过问答形式达成的一种转变，鲁柏借此识别并面对了许多不同的信念。每一位读者，不论有没有涉及艺术方面的成就，都可以使用相同的方法——以对话的形式把个人信念客观化。当你允许你自然的创造力有如此多的自由时，这种情形也经常在梦境发生。常常有一种梦，在其中你是两个分开的人，或是陌生人或是熟人，一个问另一个问题。

鲁柏“提前”收到桥梁信念的相关信息的那天，他忽然觉得真相大白了。写作的自己发现他越来越受到阻碍，因为他的信念受限而无法利用绝佳的资料。他如此戒备地专注于自己的资料，以至于阻塞了创作之流，同时鲁柏那些“不可接受”的面向却快乐地继续创作其他的书，甚至不包括我自己的书在内。

鲁柏发现自己在和先前写作的自己讨价还价，而突然说：“我在干什么？”

他看见，他把自己视为作家的核心信念真的非常狭隘，他以前没有意识到这一点。与此同时，他其实早就在意识层面知道了这一点，却让它维持着隐而不显的样子。他了悟到，不论是写作面还是通灵面，每一个面向的自己的确都想写作，而这就是桥梁信念。

利用这个桥梁信念，他现在只是处于吸收新的可用能量的过程中。他明白自己就是抱持所有那些信念的人，而不再那么完全认同于某个核心信念。这种认同正是先前阻碍他自由移动和扩展的原因。

原先的信念意味着他从精神的角度来看待自己的实相，大体认为一个作家的身份与其观念密切相关，并且把身体当作工具来用，而不是当成活生生的有机体，必须透过它来获得作为生物存在的体验。所以今晚，肉体感官被容许了自由，但这种体验被他的心灵敏感度放大了。

如果你认为自己主要是肉身的存在，那么顺着你的信念走，你可能会阻碍了自己心灵或情感的面向。在这种情况下，在你的信念上下功夫，将引导你在精神和心灵的道路上获得更多的体验。但是，一切都是相互关联的，你不可能忽略一个而不损及其他。

鲁柏也看到这个信念——他相信他必须通过写作来证明自己的存在。这是因为他不信任自己的本体在时空中存在的基本权利。这些旧的信念还没有赶上他的新信念。

我的许多读者都有同样一种人为的需要——需要证明自己的存在，而为了隐藏这种内在的不安全感，可能有各种各样的核心信念被建立起来。你可能用生儿育女这种生物性创造力来“证明自己生命的合理性”，然后牢牢拴住孩子，永远不想让他们离开。你也可能用事业取而代之。但在所有这些情况下，你必须开始认真处理这种不必要的想法，面对你作为生物存在的实相，认识到你确实在这宇宙中拥有一席之地，就和一只松鼠、一只蚂蚁或一片树叶一样。你对它们生存的权利没有质疑。那为什么要质疑你自己的呢？

——《个人实相的本质》第645节

👉离异带娃，如何摆脱信念危机？｜赛斯个案解读之安琪亚的故事（上）

👉离异带娃，如何摆脱信念危机？｜赛斯个案解读之安琪亚的故事（下）

👉你找到自己的核心信念了吗？

👉改变信念的利器——“三管齐下”法

👉反求诸己的时候到了——赛斯列出的错误信念清单（必存！）

👉从根本处用功——细查你的信念清单

Since this book was begun, Ruburt has been working with his beliefs, and using methods in his own way as every reader must.

When we began, he found it difficult to believe that so many answers were available in the conscious mind, and was astonished as he proceeded to discover that this was the case. I will use him here as an example to some extent, to show how a bridge belief appeared to assimilate what seemed to be diametrically opposed ideas. The same procedures will operate regardless of the particular beliefs held.

Ruburt is determined, persistent, stubborn, with great energy; creative, intuitive, and endowed with excellent flexibility of consciousness. He built his life around the core belief in himself as a writer.

Through this belief he viewed all of his experience, correlating it; he encouraged those impulses that furthered it, and impeded those that did not. Now: Because of this particular temperament he put all of his eggs in one basket, so to speak. Those of you who do the same thing will see yourselves in one  particular way, whatever it is. You will primarily organize your experience along definite lines. It may be your sex role or your professional role. You may see yourself as a mother or a father first of all, as a teacher, an editor, or as a "man's man." You will, however, emphasize one certain quality above all others — your athletic nature, your spiritual bent, whatever it may be.

Now such concentration is excellent if the original concept continues to expand with your experience, and of itself is not limiting to a strong degree. You may see yourself primarily as a mother. Initially, that may simply involve taking care of your children at home. But if that idea of yourself remains limited then it may preclude, say, even being a wife to your husband, deny you many complementary interests, and prevent expansion of your personality in other areas.

In the same way, if your core belief stresses your spirituality to such an extent that it cuts off needed sensual expression, then it has become restrictive and will end up strangling, even, that spiritual experience that it was originally meant to express.

As he worked with his beliefs, Ruburt found himself in a position where he came face to face with two conflicting core beliefs. His "writing self followed one belief, in which writing certain material was permissible and good. He had schooled himself to refute any opposing impulses, and built his life along those lines from a young age.

With the initiation of psychic experience, he found himself wanting to write about what happened to him, and to use the material creatively. The previous beliefs in himself as a writer, however, clashed with these new urges because he did not consider anything but fiction as the work of a writer, except for poetry.

He proceeded to make two divisions in his life, one "psychic," and the other "the writing self." The writing self looked askance at any creative material that did not come from the kinds of inspiration with which it was previously familiar. It insisted that other creative material come outside of Ruburt's five-hour writing day. These beliefs generated their own emotions, of course, so that Ruburt would become angry when thought of as a "psychic" by others.

The same kind of dilemma can arise in any reader's experience when ever two strongly conflicting core beliefs meet. Ruburt also believed in his psychic work, you see, and was fully committed to it. He developed some physical symptoms, and following through with his beliefs he is working them out on his own. He saw for himself how they perfectly mirrored his inner image of himself.

I gave him helpful information, but this could only be used by him as he felt it for himself and traveled through his own system of beliefs. When you understand the nature of reality and your part in forming it, then you can no longer look to others to solve your problems for you, and you realize that your own beliefs are the rich creative elements that you yourself must mix and match. If you think that certain foods will help you, then they will be effective in that system — because of your beliefs. If you believe in doctors, then they will help you.

If you believe in healers then they can help you, but all of those aids are only temporary at best. Ruburt was in a position where he realized that. He accepted the fact that he formed his own realm; and that there were physical aspects of it that disturbed him deeply. He also understood that he could not use me as a crutch.

Dialogues (see the 639th session in Chapter Ten) is now a book, just completed, but it also represented a movement of the self through a question-and-answer format, through which Ruburt recognized and faced many diverse beliefs. Each reader can utilize the same method whether or not artistic achievement is also involved, through objectifying personal beliefs in a dialogue form. This also happens frequently in the dream state, when you allow your natural creativity so much freedom. Often there are dreams in which "you" are two separate people, either strangers or familiar, each asking questions of the other.

The day Ruburt received the "advance" information on bridge beliefs (see the last session), the obvious suddenly became clear. The writing self was  finding  itself more  and more hampered, unable to use  excellent material because of its limited beliefs. It focused so defensively on its own material that  it was hampering its flow of creativity, while the "unacceptable" aspects of Ruburt merrily went on creating other books, not even including my own.

Ruburt found himself bargaining with the early writing self, and suddenly said, "What am I doing?"

His core belief in himself as a writer, he saw, was really highly constrictive. He had not realized that before. At the same time he had consciously known it, but allowed it to remain invisible. He realized that the writing and psychic aspects each did want to write, and this was the bridge belief.

Using it, he is only now in the process of assimilating the newly available energy. He understands that he is the self who holds all of those beliefs, and does not identify so completely with the one core belief any longer. That association was what had prevented its natural motion and expansion earlier.

The original belief meant that he considered his reality in mental terms, generally identifying a writer with ideas, and using his body as a  vehicle rather than thinking of it as the living organism through which creaturehood experience must come. So this evening the senses were allowed their freedom, but the experience was magnified by his psychic sensitivity.

If you consider yourself primarily physical then you may, in line with your beliefs, impede your spiritual or emotional aspects. In that case, working with your beliefs will lead you to greater experience along mental and spiritual paths. But all are interconnected, and you cannot ignore one except at the expense of others.

Ruburt also saw that he believed he had to justify his existence through his writing. This because he did not trust the basic right of his being as it existed, and does, in space and time. These old beliefs had not caught up to his newer ones.

The same artificial need to vindicate being is present in many of my readers, and various core beliefs may be built up to hide this inner insecurity. You may 'justify your life" by biological creativity, and then latch onto your children and never want to let them go. You may use your career instead. But in all cases you must come to grips with such unnecessary ideas, face the reality of your creaturehood, and see that you certainly have as much of a place in the universe as a squirrel, an ant or a leaf. You do not question their right to exist. Why question your own?

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