Cindy的書庫

第609節 1972年04月10日 星期一 晚上九點二十分

A anefirst mentioned a couple of weeks ago that Seth, her trancepersonality, would start another book of his own soon. The idea hadjust "come" to her after supper one night. We hadn't taken it very seriously,since we'd finished proofreading Seth's first book, Seth Speaks: The EternalValidity of the Soul, * only last month; certainly we weren't prepared for thefact that he was quite capable of launching another such project so quickly.Nor did Jane have any conscious thoughts about subject matter, or a title, for anyprojected Seth book.

* The Seth Material was published by Prentice-Hall, Inc. in 1970. Seth Speaks was published by Prentice-Hall in 1972 and by Amber-Allen Publishing/New World Library in 1994.

（兩個禮拜以前，珍提起說好像賽斯又要開始寫另一本書了，她這個想法是有天晚餐後〝就這麼出來了〞。當時我們對這件事並不當真，因為我們在上個月底才剛剛完成了賽斯前一本書《靈魂永生》的校對工作。根本就沒想到他真的會這麼能幹，馬上就可以接著進行另一個大計畫。珍自己也根本沒有動過任何有關這種計畫的念頭，也沒有想到過任何主題或是賽斯能寫的書的標題。附帶一句：本書中會一直引用《靈魂永生》以及另一本於一九七O年出版珍自己寫的書《靈界的訊息》（The Seth Material）。至於說〝賽斯〞這個〝人〞則是珍在出神狀態中登場的主角。

(However, in last Wednesday's regularly scheduled session Seth had confirmed her anticipations in so many words — but without setting a date:

（一直到了上星期三，在我們定期的賽斯課裡，賽斯才證實了珍預期的事情，但是卻沒有提及到底什麼時候才會開始著書。以下是賽斯說的話：

("Now: Ruburt [as Seth calls Jane] is quite correct. We are preparing for another one, and giving you a rest in between.

（現在，魯柏[賽斯稱珍為魯柏]的感覺很正確。我們確實是在準備寫另一本書，而中間的這一段時間是特為留給你，讓你休息休息用的。

("The volumes automatically unite the material and present it within certain frameworks of discipline. . . As you now know, some considerable time is taken with your preparation of notes, and so I have been waiting a while.

（〝這些書把我的資料一氣呵成，而在某種有紀律的架構下展現給讀者……你現在也已知道的，你得花不少時間整理你的筆記，因此我等了一陣子。

("Ruburt sensed this quite clearly, and as usual feels twinges, wondering what I am going to write about and what kind of a book it will be. Such a book can be given quite normally and quietly along with your regular routine of sessions, adding to your own knowledge and ultimately helping others also. I suggest the simplest of formats; always the least complicated as far as any mechanics are concerned. Do you follow me?

（〝魯柏對這件事情的感覺相當清楚，也少不了會有一番陣痛的感覺，他一直在猜想這一次我又要寫些什麼，而這本書又會是怎麼樣的一本書。這樣的一本書可以用平常而又輕描淡寫的方式在你們正常與我聚會的時間裡寫出來，不僅能增長你們自己的見解，將來還能幫助很多其他人。我建議我們盡可能以一種最單純的方式來進行這本書的著述；我的意思是我們在著書的〝機制〞上採用一個最精簡的過程。你懂不懂我的意思？〞

("Yes, "I'd answered, whereupon Seth had discussed other matters for the rest of the evening.

（我回答說：〝懂。〞然後我們在當晚所討論的話題，就轉到別的題目上面去了。

(As we sat for tonight's session, Jane said, "Well, Seth's all ready and I've got the urge to get going. Maybe he'll start his book ..." She hasn't been dwelling upon the subject particularly — or at least I don't remember her saying much about it.

（現在回到今天晚上：當我們坐在這裡等今夜的賽斯課時，珍說：〝我覺得賽斯已經完全準備妥當，我已經感受到那股快要開始的衝勁了，也許寫書就是今天……〞在這之前，她並沒有特別將心擺在這件事上面––或至少我不記得她說過多少有關這件事的話。

(The energy at Jane's command still impresses me, especially when I consider that she weighs less than ninety-five pounds. Given her permission, Seth can come through very powerfully indeed. Her delivery now though was average. By this I mean that when she speaks for Seth her voice drops in register, becomes somewhat stronger, and acquires Seth's own deliberate but unique accent and rhythm. Jane took off her glasses and placed them on the coffee table between us. The next moment, her eyes much darker, she was in full trance.)

（透過珍而出的能量直到現在還令我覺得震憾，尤其是當我在念及這個小女人體重還不足九十五磅的時候。在她同意之下，賽斯的確能以非常有力的方式透過她而展現。雖然她現在說話的情形只是一般普通狀態，但是我想要說明的是：當她在替賽斯說話的時候，她的音域明顯地降低，但是音量卻多少更強，並且帶著賽斯慎重從容卻獨特的腔調與節奏。珍現在摘下了眼鏡，把它擺在我倆之間的茶几上。接著，她的眼睛變得更黑了，已完全進入了出神狀態。）

Now: Good evening.

現在，晚安

("Good evening, Seth.")

（〝晚安，賽斯。〞）

We will call this evening's essay "The Manufacture of Personal Reality."

今夜的這一篇短文可定名作<個人實相的製造>。

Experience is the product of the mind, the spirit, conscious thoughts and feelings, and unconscious thoughts and feelings. These together form the reality that you know. You are hardly at the mercy of a reality, therefore, that exists apart from yourself, or is thrust upon you. You are so intimately connected with the physical events composing your life experience that often you cannot distinguish between the seemingly material occurrences and the thoughts, expectations and desires that gave them birth. 

經驗與體會是〝心智〞、〝精神〞、〝有意識的思想與感受〞以及〝無意識的思想與感受〞的產品。這幾樣東西加起來就形成你個人所知道的實相。因此，你並不會受到外來的、不可抗拒的、或是強加於你的外界環境所左右。由於你太過將自己與組成你生活經驗的那些具體事件連接在一起，使得你往往很難分辨彷彿是發生在外界的事件，和令它們發生的那些思想、期待或渴望。

If there are strongly negative characteristics present in your most intimate thoughts, if these actually form bars between you and a more full life, still you often look through the bars, not seeing them. Until they are recognized they are impediments. Even obstacles have a reason for being. If they are your own, then it is up to you to recognize them and discover the circumstances behind their existence.

如果在你最切身的思想裡有著非常強烈的負面特質，而這些負面因素又真的在你與更充實的生活間形成了障礙物，你還是經常的視而不見，一逕看了過去而不知有這些障礙的存在，直到有一天你真正認識到它們是障礙為止。話說回來，甚至是障礙也都有其存在的理由。如果這些障礙是你自己造的，那麼就只有你才能決定是否要將它們辨認出來，並且找出它們之所以存在其背後的理由與情況。

Your conscious thoughts can be great clues in uncovering such obstructions. You are not nearly as familiar with your own thoughts as you may imagine. They can escape from you like water through your fingers, carrying with them vital nutrients that spread across the landscape of your psyche — and all too often carrying sludge and mud that clog up the channels of experience and creativity.

你自己有意識的〝思想〞就是最佳線索，足以導引你去發現，在你生活中的各種障礙究竟因何而來。你對自己思想熟悉的程度實際上比你自己〝想像的〞要差了一大截。這些思想常常就像水從緊閉的指縫中溜走一樣的逃過了你的注意，它們裡面帶有足以滋養你整個心靈的養分––同時還太常帶有足以淤塞住〝經驗〞與〝創造力〞等管道的爛泥與渣滓。

An examination of your conscious thoughts will tell you much about the state of your inner mind, your intentions and expectations, and will often lead you to a direct confrontation with challenges and problems. Your thoughts, studied, will let you see where you are going. They point clearly to the nature of physical events. What exists physically exists first in thought and feeling. There is no other rule.

如果你細細審查一下自己有意識的思想，你會發現，這種審查可以告訴你很多關於自己內心深處的心態、意圖和期望，並且還常常導致你去直接面對自己的挑戰及難題。你的思想，在經過你細細的探討之後，會讓你明白你到底走向何處。它們會清清楚楚的點明一個真相，那就是：所有存在於世間的事事物物，原來全都是先存在於思想及感受裡。除此之外，別無其他法則。

(9:40.) You have the conscious mind for a good reason. You are not at the mercy of unconscious drives unless you consciously acquiesce to them. Your present feelings and expectations can always be used to check your progress. If you do not like your experience, then you must change the nature of your conscious thoughts and expectations. You must alter the kind of messages that you are sending through your thoughts to your own body, to friends and associates.

（九點四十分。）你之所以會有一個〝意識心〞（conscious mind）的存在，其背後大有道理。要知道，你不受〝無意識衝動〞支配，除非你有意識地默許這種情形的發生。你當前的各種感受與期望永遠可以被拿來當作檢查自己進境的工具。如果你不喜歡自己現在的境遇，你所要做的就是去改變自己有意識的想法與期盼的性質。你務必要去改變那些透過你自己的思想而送到自己身體、朋友或是生活中相關的人的各種訊息。

Each thought has a result, in your terms. The same kind of thought, habitually repeated, will seem to have a more or less permanent effect. If you like the effect then you seldom examine the thought. If you find yourself assailed by physical difficulties, however, you begin to wonder what is wrong.

以你們的話來說：每一個念頭都會有一個結果。如果你一再習慣性地重複一個念頭，他就彷彿變得多少具有一種永久效果了。如果你對這種〝效果〞並沒有不滿意，那你就不太會有想要檢驗一下這個念頭的想法。但是一旦當你發現自己深受生活中的種種難題煎熬的時候，你就會開始疑惑到底是哪裡不對勁了。

Sometimes you blame others, your own background, or a previous life — if you accept reincarnation. You may hold God or the devil responsible, or you may simply say, "That is life," and accept the negative experience as a necessary portion of your lot.

在這個時候，你也許會怪別人，或怪自己的際遇；若你相信有輪迴的話，你也許還會怪自己前世不修；你也可能認為若不是上帝就是魔鬼，二者之間總有一個，要為你的境遇負責；甚至你也可能會〝認〞了，將一切歸諸〝命〞，從而逆來順受，把一切橫逆當成自己生命中的〝不解緣〞。

You may finally come to a half-understanding of the nature of reality and wail, "I believe that I have caused these ill effects, but I find myself unable to reverse them."

也許，你終於對〝實相的本質〞有了一知半解，而哀歎說：〝我相信是我引起了這些不幸的結果，但是我發現我沒辦法使它好轉。〞

If this is the case, then regardless of what you have told yourself thus far, you still do not believe that you are the creator of your own experience. As soon as you recognize this fact you can begin at once to alter those conditions that cause you dismay or dissatisfaction.

如果情形真是如此，那麼不管到現在為止你跟自己說了什麼，你仍舊沒有真的相信自己就是自己種種際遇的創造者。但是，若你一旦真的了解這個事實，你馬上就可以著手去改變那些令你恐懼或不滿的境遇。

(A one-minute pause at 9:49.) No one forces you to think in any particular manner. In the past you may have learned to consider things pessimistically. You may believe that pessimism is more realistic than optimism. You may even suppose, and many do, that sorrow is ennobling, a sign of deep spiritualism, a mark of apartness, a necessary mental garb of saints and poets. Nothing could be further from the truth.

（九點四十九分停頓了一分鐘。）沒有人強迫你要用那一種特別的方式去思考。在過去也許你已經學會了老是將事情往壞處想，你也許會相信悲觀的想法比起樂觀的想法要來得實際些。你甚至會跟很多人一樣，認為悲愴會令人高貴，是非常具有靈性的一個跡象，一種脫俗的徵象，或是一種做為一個詩人或是聖賢之類的人物不可或缺的精神裝扮。這種觀念可說是集謬誤之大成，再也難以找到比這個距事實更遠的想法了。

All consciousness has within it the deep abiding impetus to use its abilities fully, to expand its capacities, to venture joyfully beyond the seeming barriers of its own experience. The very consciousnesses within the smallest molecules cry out against any ideas of limitation. They yearn toward new forms and experiences. Even atoms, then, constantly seek to join in new organizations of structure and meaning. They do this "instinctively."

在每個生靈的深處都藏著一種永不止息的衝勁，想要尋求能力的盡情發揮、胸懷的開闊、以及樂觀進取的去突破那些表面上似乎存在的種種障礙。沒有一個意識會答應任何要將它束縛住的想法，即使是最微小分子內的意識亦然。它們都渴望著新經驗及新的生命形態。那麼，甚至連原子也都不斷的在尋求加入新的結構，或是追求一種新的意義。原子、分子的這些行動及切望本來就是它們的〝本能〞。

Man has been endowed, and has endowed himself, with a conscious mind to direct the nature, shape and form of his creations. All deep aspirations and unconscious motivations, all unspoken drives, rise up for the approval or disapproval of the conscious mind, and await its direction.

〝人〞天生就有一個有意識的心靈––〝意識心〞––而〝人〞又把這個〝意識心〞賦予了身為人身的自己，去主宰自己所創造東西的性質、形狀與形式。因此，所有存在於人心深層的渴望、不自覺的深層動機，以及未曾言宣的驅策力全都上升到表面來，等待著〝意識心〞的認可或否定，並且等待著它的指揮。

Only when it abdicates its functions does it allow itself to become swayed by "negative" experience. Only when it refuses responsibility does it finally find itself at the seeming mercy of events over which it appears to have no control.

〝意識心〞有主宰這些東西的全權，只有在當它〝棄權〞的時候，它才會讓自己被〝負面的感受〞所支配；也只有在拒絕承當它的責任的時候，才會覺得自己好像被事情牽著鼻子走一樣，對發生在周遭的事物也好像有一種無力感。

Now you may take your break.

現在我們休息一下。

("Thank you."

（〝謝謝。〞）

(10:00. Jane was out of trance easily. "I've got a feeling, " she said, "that that's the start of Chapter One. "Her impression stemmed from the way Seth hadcalled his material an "essay " tonight — which is something he hasn't done before. It developed that she was partially correct. Resume at 10:07.)

（十點整，珍很容易就回過神來。〝我有一種感覺，〞珍說：〝賽斯剛剛說的這一段好像是第一章的開始。〞她這個印象是由於賽斯把今晚所說的內容稱做〝短文〞的緣故––這是賽斯第一次用這個詞來形容他的文章。事後證明珍猜對了一部分。十點七分繼續。）

Now: Books on positive thinking alone, while sometimes beneficial, usually do not take into consideration the habitual nature of negative feelings, aggressions, or repressions. Often these are merely swept under the rug.

現在開始。那些光只倡導〝積極思考〞的書籍雖然有時候有益，但它們通常都忽略了〝負面的感受〞、〝攻擊性〞或是〝受壓抑的感覺〞所具有的〝習慣性〞。這些感受通常都只是被掃到地毯下面去了。

The authors instead tell you to be positive, compassionate, strong, optimistic, filled with joy and enthusiasm, without telling you what to do to get out of the predicament you may be in, and without understanding the vicious circle that may seem to entrap you. Such books, again, while sometimes of value, do not explain how thoughts and emotions cause reality. They do not take into consideration the multidimensional aspects of the self or the fact that ultimately each personality, while following definite general laws, must still find and follow his or her own way of adapting these to personal circumstances.

寫那些勵志書的作者鼓勵你做人要往光明處想、要有同情心、態度要堅強、要樂觀進取、要保持開心及熱心等等，卻沒有教你如何從困境中自拔，也無從知道你到底被困於那一種惡性循環的心態中。那些書固然有時很管用，但是卻說明不了〝思想〞與〝情緒感受〞究竟是如何的造成了〝實相〞。那些理論也沒有考慮到〝我〞這個東西的各種多重次元的〝面向〞，更沒有考慮到每個人雖然遵循著明確的常規，卻終究得找到如何使這些常規適應他的個別境況的法子，再跟著做。

If you are in poor health, you can remedy it. If your personal relationships are unsatisfactory, you can change them for the better. If you are in poverty, you can instead find yourself surrounded by abundance.

如果你的健康情形不佳，你可以設法補救。不滿意自己人際間的關係？你可以改善。窮困？你可以令自己置身於富足的環境中。

Whether or not you realize it, you have pursued your present course with determination, using many resources, for ends or reasons that at one time made sense to you. You may say, "Poor health makes no sense to me," or, "A fractured relationship with my mate is hardly what I was after," or, "I certainly have not been pursuing poverty after all my hard work."

不管你自己知不知道，你曾經懷抱著決心踏上今天所走的路，你運用著各種資源，去追求那一度你認為合理的目的或理由。你也許會說：〝我看不出〝生病〞對我有什麼意義可言。〞或是：〝一個破碎的婚姻關係絕不可能是我自己有意去找的。〞你也可能會說：〝那有人會自討苦吃，在這麼辛苦的工作之後所追求的反而是貧苦？〞

If you were born poor, or born sick, then it certainly seems to you that these circumstances were thrust upon you. Yet they were not, and to some extent or another they can be changed for the better.

如果你生來就窮困或是一出生就帶病，這種情況在表面上看來當然是外來的橫逆，其實不然，這些情形還是多少有改善的機會。

This does not mean that effort is not required, and determination. It does mean that you are not powerless to change events and that each of you, regardless of your position, status, circumstances or physical condition, is in control of your own personal experience.

這並不是說努力和決心就不再需要了。我這話的重點是在點明你並不是無力去改變事情，而每一個人，不管其地位如何、情況如何、身體狀況又是如何，他個人的經驗、體會全都在自己的掌握中。

You see and feel what you expect to see and feel. The world as you know it is a picture of your expectations. The world as the race of man knows it is the materialization en masse of your individual expectations. As children come from your physical tissues, so is the world your joint creation.

你眼中所見與心中所感，全都是你自己預期會看到和會感覺的東西。你所知的世界就是一幅由你自己的期盼所顯現出來的畫，而整個人間世就是你們每個人個別的期待總合之後的具體化。就跟小孩是從你們的身體組織而來一樣，這個世界乃是由你們共同創造而成的。

(10:26. Pause. Then softly, with a smile:) I am writing this book to help each individual solve his or her own personal problems. I hope to do this by showing you exactly the way in which you form your own reality, by explaining the ways in which you can alter it to your advantage.

（十點二十六分小停了一會兒，然後賽斯微笑著以輕柔的語氣繼續說道：）我寫這本書的目的，是要幫助你們每個人解決自己個人所面臨的困難。我希望能藉由告訴你們：你們個人的實相是如何由自己所一手造成的，以及解釋給你們聽要如何才能轉逆為順，而達成我的心願。

The existence of so-called negative thoughts and feelings will not be glossed over, but neither will your ability to handle these. Period. For they are quite under your control. There are methods of using these as springboards for creativity. At no time will you be told to repress them, to ignore them. You will be shown how to recognize those within your experience, to discover which of them has been allowed to run away with you, and how to manage those that seem to be beyond your control.

簡而言之，我不會掩飾所謂的〝負面〞思想及感受的存在，但是也不會忽略你足以處理這些東西的能力。因為負面思想和感受全都在你自己的掌握之中。而我們有方法利用它們作為進一步〝創造〞的跳板。我絕不會告訴你，你應該去壓抑或忽略那些想法或感受。我會教你如何認出你經驗中的負面思想與感受，去找出它們哪一個失了控，以及如何去處理那些看起來好像是在你控制之外的想法與感受。

The methods that I will outline demand concentration and effort. They will also challenge you, and bring into your life expansion and alterations of consciousness of a most rewarding nature. I am not a physical personality. Basically, however, neither

我所要說的那些方法，在在都需要你去努力，去集中心神才能辦得到。它們也會向你挑戰，而把最有益的那種意識的擴展和改變帶到你的生命裡來。

I am not a physical personality. Basically, however, neither are you. Your experience now is physical. You are a creator translating your expectations into physical form. The world is meant to serve as a reference point. The exterior appearance is a replica of inner desire. You can change your personal world. You do change it without knowing it. You have only to use your ability consciously, to examine the nature of your thoughts and feelings and project those with which you basically agree.

我不是一個有形體的〝人〞，但是，基本上，你們也不是。只不過你們現在的感受及體驗是很〝具體〞。你是一個將自己的期待帶到具體形式裡的〝創造者〞。這個世界的意義就在作你自己的〝參考點〞，而所有外在的顯現其實也就是你自己內在渴望的翻版。你可以改變你自己個人的天地，而實際上你一直也都在這樣做，只不過是行焉而不察罷了。你真正要做的，只在於如何去有意識地運用自己本有的能力，去細察自己的想法與感受的性質，然後把那些你基本上贊同的想法、感受投射出來而已。

They coalesce into the events with which you are so intimately familiar. I hope to teach you methods that will allow you to understand the nature of your own reality, and to point a way that will let you change that reality in whatever way you choose.

你的這些想法與感受在進入了這個世界之後，就合成為你所切身相關而且非常熟悉的種種事件。我會教你們一些如何去認識自己實相的本質，以及如何方能照著自己的意思去改變那種實相的方法。

(Louder:) End of dictation.

（聲音轉大：）口述告一段落。

("Okay. You're pretty tricky, starting your book like that. "

（〝好傢伙，你用這種方式來展開新書的著述，可真詐得很啊！〞）

(Pleasantly:) That is my way. I will give you the title and other pertinent information in a later session, and if you want it an outline of intent.

（和悅的說：）這是本人的絕招。以後我會告訴你本書的章回以及其他有關的資料，如果你想知道的話，我也可以告訴你書中的大意。

("I guess Jane would like to see that. ")

（〝我想珍一定會想要知道的。〞）

Let us have this one as simple as possible .. . Give us a moment.. .

讓我先簡單的說一下好了，請等我們一下……

(Still in trance, Jane took a long pause at 10:37. Her eyes closed, she sat rocking back and forth with one foot upon the edge of the coffee table.)

（珍還在出神中，雙眼闔上，一隻腳擱在茶几邊上，坐在搖椅裡不停的前後搖動。這次停頓從十點三十七分開始，停了良久。）

The book will explain how personal reality is formed, with great stress laid upon the ways of changing unfavorable aspects of individual experience.

這本書主要在解釋個人的實相是怎麼形成的，重點在：要如何做才能將自己所不喜歡的處境予以改造的種種方法。

It will, hopefully, avoid the Pollyanna attributes of many self-help books, and tease the reader into an enthusiastic desire to understand the characteristics of reality if only to solve his or her own problems. The methods given will be highly practical, workable, and within the abilities of any person genuinely concerned with those problems inherent in the nature of human existence.

希望這本書避免掉許多勵志書籍過度樂觀的弊病，而激起讀者心內一種熱切的渴望，想要一探〝實相〞的特性，即使只為求解決他自己的問題。我所要告訴你們的那些方法絕對可行，絕對實際，而且也全都在每一個人的能力可及範圍之內，只要你真正關切那些生而為人就必然會有的困難。

The point will be made that all healings are the result of the acceptance of one basic fact: That matter is formed by those inner qualities that give it vitality, that structure follows expectation, that matter at any time can be completely changed by the activation of the creative faculties inherent in all consciousness.

書裡面將會反復闡明一個事實，那就是所有的療癒之所以能夠發生，乃是因為當事人已經接納了一個基本的〝事實〞。這個〝事實〞是：其一，物質是由那些賦予它生機、活力的〝內在特質〞所形成的。其二，物質的結構隨〝期待〞而來；其三，〝物質〞隨時都能被改變，改變之道在於喚起在所有意識之內與生俱來的創造能力。

Please title what we have done this evening as my preface. The dictated portion, that is. I bid you a fond good evening.

請將我今天晚上所說的作為我的序言。祝你晚安。

("Thank you very much, Seth. Good night."

（〝非常感謝你，也祝你晚安。〞

(End at 10:47 P.M. Jane's delivery as Seth had been quiet but rather fast, considering the modest speed I can attain while taking verbatim notes in my homemade shorthand. "I think I've got half of the title, " she said as soon as she was out of trance. "It's The Nature of Personal Reality — hyphen or colon — then something else, but I didn't get that part. All of a sudden I'm exhausted." she added, laughing, "but don't write that down."

（全段於十點四十七分結束。今晚珍替賽斯所做的傳述算是相當平靜的，但是速度卻不慢，說不慢是與我以獨門速記功夫做逐字記錄的速度相較而言。珍一回過神來就說：〝我想我抓到了書名的一半，書名是《個人實相的本質》（The Nature of Personal Reality），在這個名字之後接著的是一個連接號或是冒號之類的，在引號或冒號之後還有一個尾巴，但是那部分我沒有收到。我忽然覺得倦極了。〞珍說，接著她笑著說：〝剛剛那句話可別記錄進去。〞

she added, laughing, "but don't write that down." (A few notes, added later: Six months were to pass before we learned the rest of the title for Seth's book. While Jane was resting before supper on October 25, 1972, the full name popped into her conscious mind: The Nature of Personal Reality: A Seth Book. We held the 623rd session, bridging Chapters Four and Five, that evening.

（事後補記：本書名字的後半截我們直到六個月後才知道。當天是一九七二年十月二十五日，正是本書從第四章進行到第五章，舉行第六百二十三次賽斯課的那一天。那天晚上珍在晚飯前小憩的時候，這本書的全名突然在她心中浮現––《個人實相的本質：賽斯書》（The Nature of Personal Reality:A Seth Book）。

(We never did ask Seth for an outline, per se. Once the book was under way we realized it wasn't necessary. This decision also gave Jane as much freedom as possible.)

（事實上我們後來根本就沒問賽斯本書的大綱，因為在書一開始之後，我們就發現這個決定給了珍在可能範圍內的最多自由。）