此段摘自《灵魂永生》第十四章
创始故事和多维神祗
 

现在，让我们关注“一切万有”的多维面貌。这种实相只可意会不能言传。任何事实都无法忠实地描绘“一切万有”的特性。
“一切万有”的实相及特性将显现在各种不同的实相系统里，并与那系统的伪装资料协调一致。你对这个多维度之神的内在体验可主要来自两个方面：一是体悟到这个原始推动力存在于你的感官所能感知的任何事物中；另一方法是体悟到这原始动力拥有一个实相，这实相独立于它所关联的表象世界之外。   
所有与这个多维度之神的个人接触，所有正统的神秘意识时刻，都永远有一种统合的效果。因此，这些经验不会孤立所涉及的个人，反而会扩大他的感知力，直到他能尽可能多地体验到实相的种种其它面貌，及其真实性和独特性。
因此，他的孤独感和隔离感会逐渐减轻。他不会因为拥有那个经验而以为自己高高在上。相反地，他会融入完全的理解中，并了悟自己与“一切万有”的合一。
就像你无法有意识地感知实相世界的某些部分，或是无法有意识地觉知其他的可能系统一样，“原始神性”的某些面貌是你在此刻仍不能理解的。因此，存在着可能的神明，每一个都以自己的方式反映出一个基本本体的多维面貌，这个基本本体是如此伟大耀眼，以致没有一个实相形式或某种特定的存在能包容它。
我曾试着告诉过你们一些关于你们自己思想的深远的创造效果。那么，知道这一点，也无法想象“一切万有”的多维度创造。“一切万有”这个词，可用来指称包括所有可能神明的所有示现。
你们有些人也许比较容易理解我讲的简化版创始故事和寓言。但是现在已经是时候让人类再向前迈进几步，去试着理解更深奥的实相面貌，以扩展自己的意识本质了。你们已经长大，不用再听童话了。当你们自己的思想拥有了形式和实相，当它们在你们不知觉的其他实相系统里也有确实性时，就不难理解，为何其他的可能系统也被你们的思想和情感所影响——或为何可能神明的行动不受其他存在维度发生的事所影响。

Now,I am concerned with the multidimensional aspects of All That Is. Such a reality can only be experienced. There are no facts that can be given that can portray with any faithfulness the attributes of All That Is. 
This reality and those attributes will appear within various systems of actuality in keeping with the camouflage data of any given system. The inner experience with the multidimensional God can come in two main areas. One is through the realization that this prime moving force is within everything that you can perceive with your senses. The other method is to realize that this primary motive force has a reality independent of its connection with the world of appearances. 
All personal contact with the multidimensional God, all legitimate moments of mystic consciousness, will always have a unifying effect. They will not, therefore, isolate the individual involved, but instead will enlarge his perceptions until he will experience the reality and uniqueness of as many other aspects of reality of which he is capable. 
He will feel, therefore, less isolated and less set apart. He will not regard himself as being above others because of the experience. On the contrary he will be swept along in a gestalt of comprehension in which he realizes his own oneness with All That Is. 
As there are portions of reality that you do not consciously perceive, and other systems of probability of which you are not consciously aware, so also are there aspects of primary godhood that you cannot at this moment comprehend. There are, therefore, probable gods, each one reflecting in its way the multidimensional aspects of a prime identity so great and dazzling that no one reality form or particular kind of existence could contain it. 
I have tried to give you some idea of the far-reaching creative effects of your own thoughts. With that in mind, then, it is impossible to imagine the multidimensional creativities that can be attributed to All That Is. The term `All That Is' can be used as a designation to include all of those probable gods in all of their manifestations. 
Now it is easier perhaps for some of you to understand the simple stories and parables of beginnings of which I have spoken. But the time has come for mankind to take several steps further, to expand the nature of his own consciousness by trying to comprehend a more profound version of reality. You have outgrown the time of children's tales. When your own thoughts have a form and reality, when they have validity even in other systems of reality of which you are unaware, then it is not difficult to understand why other systems of probabilities are also affected by your own thoughts and emotions - nor why the actions of the probable gods are not affected by what happens in other dimensions of existence. 

编译：    美编：周周  

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