M-7:Should Healing Be Repeated?

1. 1This question really answers itself. 2Healing cannot be repeated. 3If the patient is healed, what remains to heal him from? 4And if the healing is certain, as we have already said it is, what is there to repeat? 5For a teacher of God to remain concerned about the result of healing is to limit the healing. 6It is now the teacher of God himself whose mind needs to be healed. 7And it is this he must facilitate. 8He is now the patient, and he must so regard himself. 9He has made a mistake, and must be willing to change his mind about it. 10He lacked the trust that makes for giving truly, and so he has not received the benefit of his gift.

2. 1Whenever a teacher of God has tried to be a channel for healing he has succeeded. 2Should he be tempted to doubt this, he should not repeat his previous effort. 3That was already maximal, because the Holy Spirit so accepted it and so used it. 4Now the teacher of God has only one course to follow. 5He must use his reason to tell himself that he has given the problem to One Who cannot fail, and must recognize that his own uncertainty is not love but fear, and therefore hate. 6His position has thus become untenable, for he is offering hate to one to whom he offered love. 7This is impossible. 8Having offered love, only love can be received.

3. 1It is in this that the teacher of God must trust. 2This is what is really meant by the statement that the one responsibility of the miracle worker is to accept the Atonement for himself. 3The teacher of God is a miracle worker because he gives the gifts he has received. 4Yet he must first accept them. 5He need do no more, nor is there more that he could do. 6By accepting healing he can give it. 7If he doubts this, let him remember Who gave the gift and Who received it. 8Thus is his doubt corrected. 9He thought the gifts of God could be withdrawn. 10That was a mistake, but hardly one to stay with. 11And so the teacher of God can only recognize it for what it is, and let it be corrected for him.

4. 1One of the most difficult temptations to recognize is that to doubt a healing because of the appearance of continuing symptoms is a mistake in the form of lack of trust. 2As such it is an attack. 3Usually it seems to be just the opposite. 4It does appear unreasonable at first to be told that continued concern is attack. 5It has all the appearances of love. 6Yet love without trust is impossible, and doubt and trust cannot coexist. 7And hate must be the opposite of love, regardless of the form it takes. 8Doubt not the gift and it is impossible to doubt its result. 9This is the certainty that gives God’s teachers the power to be miracle workers, for they have put their trust in Him.

5. 1The real basis for doubt about the outcome of any problem that has been given to God’s Teacher for resolution is always self-doubt. 2And that necessarily implies that trust has been placed in an illusory self, for only such a self can be doubted. 3This illusion can take many forms. 4Perhaps there is a fear of weakness and vulnerability. 5Perhaps there is a fear of failure and shame associated with a sense of inadequacy. 6Perhaps there is a guilty embarrassment stemming from false humility. 7The form of the mistake is not important. 8What is important is only the recognition of a mistake as a mistake.

6. 1The mistake is always some form of concern with the self to the exclusion of the patient. 2It is a failure to recognize him as part of the Self, and thus represents a confusion in identity. 3Conflict about what you are has entered your mind, and you have become deceived about yourself. 4And you are deceived about yourself because you have denied the Source of your creation. 5If you are offering only healing, you cannot doubt. 6If you really want the problem solved, you cannot doubt. 7If you are certain what the problem is, you cannot doubt. 8Doubt is the result of conflicting wishes. 9Be sure of what you want, and doubt becomes impossible.

1. 答案其实就在问题之中。
疗愈是无法重复的。
病患若已痊愈，还有什么需要治疗的？
我们已经说过，疗愈既是必然之事，还有什么好重复的？
上主之师若老是操心疗愈的效果，反会限制了疗愈的功能。
于是，真正有待疗愈的倒是上主之师的心态。
这才是他必须下功夫的地方。
如今他必须看清，自己才是有待治疗的病患。
因为他犯了错误，必须心甘情愿地转变自己的心态才行。
他缺了真正的施予绝不可缺的信赖之心，因此，他还无法由自己的礼物中受益。
2. 只要上主之师有意充当疗愈的管道，他就已经成功了。
他若开始怀疑疗愈的效果，也不该重复他先前所下的功夫。
他所能做的已经达到极限，因为圣灵会如此接纳也会如法运用的。
此刻，上主之师只有一条路可走。
他必须理性地说服自己，他已经把问题交托给一位绝不会失误的“导师”了；他还需看出自己的彷徨不定绝不是出自爱，而是恐惧，那其实与恨无异。
他会感到对自己难以交代，因为他正在恨自己原先想要爱的人。
这是不可能的。
他给出的如果是爱，对方收到的必然也是爱。
3. 上主之师需要信赖的就是这一点。
所谓“奇迹志工的唯一责任就是亲自接受救赎”，真正的意义即在于此。
上主之师必然也是奇迹志工，因为他必会收到自己给出的礼物。
但他必须先行收下此礼才行。
此外，他无需做任何事情，也做不出更多的事了。
唯有先接受疗愈，才可能疗愈别人。
如果他对这一点还有所怀疑，愿他记得真正给出礼物的是“谁”，而真正收到这礼物的又是“谁”。
他的怀疑就会修正过来了。
他原以为上主可能会收回祂的礼物。
那只是一个误解，不必大惊小怪。
总之，上主之师所能作的只是认清错误，让它接受修正就够了。
4. 人们最难识破的诱惑就是：看到外在症状不断重现而怀疑疗愈的功效，这是缺乏信赖的一种标记。
它骨子里其实就是攻击。
然而表面上它会装得恰如其反。
操心挂虑乃是一种攻击，这种说法乍听之下确实有违常情。
因它具有爱的所有样貌。
然而，没有信赖，爱是无法存在的，而怀疑与信赖也不可能并存。
恨，不论化身为何种形式，必然与爱水火不容。
你若毫不怀疑这礼物，就不可能怀疑它的疗效。
就是这份肯定不疑使得上主之师摇身一变而成了奇迹志工，因他们已把信任寄于上主身上。
5. 任何问题，如果我们已向上主的圣师寻求解答，心中仍存有一些疑虑的话，只有一个可能，就是自我怀疑。
那表示我们的信赖一定已经误置于虚幻的自我之上了，只有那个「我」才不足以信任。
虚幻之我会化身为许多不同的面目。
也许是担心自己无能或是害怕受到伤害。
也许是唯恐自己不善而害怕失败与受辱。
也许是出自假谦虚的一种自惭形秽。
这一错误不论以任何形式呈现，都无关紧要。
重要的是认清那不过是一个错误而已。
6. 那个错误说穿了其实就是：上主之师感到自顾不暇而与病患划清界线。
它认不出对方其实是你自性的一部分，这显示出你对自己身份的迷惑。
你对自己身份的认知一旦产生冲突，便再也看不清自己的真相了。
你之所以如此自我蒙蔽，因为你已否定了创造你的生命之源。
如果你要给人的只是纯粹的疗愈，你不会怀疑的。
你若真心想要解决问题，你也不会怀疑。
你若十分肯定问题的真相，你更不会怀疑。
只有当你三心两意又自相矛盾时，才会萌生怀疑之念。
确定一下自己究竟想要什么，怀疑就无由生起了。
1.這問題本身實已提供了答案。
療癒無法重複。
病患一旦療癒，還有何仍須療癒之處？
而療癒既屬必然，一如我們所說，又何來重複？
對上主之師而言，擔憂療癒的結果就是在限制療癒。
如今，需要療癒的正是這位上主之師的心靈。
而他須要從旁協助的也是這點。
如今，他就是病患，而他也必須這麼看待自己。
他犯了錯，而他必須願意改變自己對這錯誤的看法。
他缺乏真實給予所需的信任，因此他並未從自己的禮物中受益。
2.上主之師只要力圖成為療癒的管道，就必能成功。
他若忍不住懷疑這點，亦不應重複先前的努力。
那已是極限，因為聖靈既是這麼接受它，也是這麼在運用它。
如今，上主之師只有一條路可走。
他必須運用自己的理性來告訴自己，他已把問題交給了絕不會失敗的那一位，同時還須認清自己的不確定感不是愛，而是恐懼，所以也是憎恨。
為此，他的作法已無法站得住腳，因為他正在把憎恨給予他已給了他愛的人。
這是在緣木求魚。
既已給了愛，能被領受的也只有愛。
3.上主之師必須信任的正是這點。
奇蹟工作者的唯一責任就是親自接受救贖，這句話的真實含義亦在於此。
上主之師便是奇蹟工作者，因為他給出了自己所領受的禮物。
但他必須先行接納。
他毋需做得再多，而他也無法做得再多。
藉著接納療癒，他便能加以給出。
他若對此有所質疑，就叫他牢記究竟是誰在給出和領受這份禮物。
如此他的懷疑便能有所修正。
他以為上主的禮物可被撤回。
那是個錯誤，但卻不致在他心中久留。
因此，上主之師只能認清它的真面目，並讓上天為自己修正這一錯誤。
4.最難認清的誘惑無非如下：從表面上看，症狀仍在持續，因而引發了對療癒的質疑，但那卻是個錯誤，缺乏信任則是其形式。
為此，它也與攻擊無異。
但那往往看似與之相反。
持續的擔憂即是種攻擊，這樣的論調乍聽上去並不合理。
再怎麼看，擔憂都像是種愛。
但缺乏信任的愛卻不可能存在，而懷疑與信任亦無法共存。
憎恨必是愛的反面，不論它採取了何種形式。
一旦不再對這禮物提出質疑，就不可能對它的結果有所懷疑。
如此的確定性能賦予上主之師力量，使之成為一奇蹟工作者，因為他已對上主深信不疑。
5.問題雖已交由上主的聖師加以解決，而你仍對其結果有所懷疑，則此懷疑的真正根基必是自我懷疑。
而那必然表示信任已被投注在一虛假的自我上，因為只有這樣的自我才可被人懷疑。
這類幻相可以呈現為多種形式。
或許是對脆弱無力的恐懼。
或許是感到力不從心，因而害怕失敗與恥辱。
或許是衍生自虛偽謙遜的內疚與尷尬。
問題的形式無關緊要。
唯一重要的是認清錯誤的真面目。
6.此處的錯誤無非是某種形式的自我關切，卻把病患排除在外。
也就是認不清這病患亦是自性的一部分，為此，這錯誤代表了身分認同的混淆。
「你是什麼」的問題已在你心中引發了衝突，而你也錯認了自己的身分。
之所以如此，是因為你已否定了自己的神聖源頭。
倘使你給出的只有療癒，就不致陷入懷疑。
倘使你真的希望問題可以解決，就不致陷入懷疑。
倘使你對問題的本質確定不移，就不致陷入懷疑。
懷疑出自彼此衝突的願望。
堅定你心之所向，就沒有什麼好懷疑的了。