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“分析冥想”

时间:2011-04-03 12:29:34  来源:  作者:

达赖喇嘛常写“分析冥想”。当他向霍华德·科特勒解释时说,“在分析冥想时,一个人会通过系统的调查分析发生内部的改变。通过这个方法我们可以适当运用我们人类的智慧、我们的理性和分析能力,帮助我们实现幸福和满足。”爱因斯坦的分析冥想带来了他的相对论,这很可能以真正深入的方式来改变我们的思维。
As I work through each step inwardly from both points of view - stationary and moving - I encounter a paradox, a contraction. How can an object have different lengths? How can a clock (including the clock of my bodily processes) run differently when viewed from the two vantage points? How can my "now" be different that yours? All three are implied by Einstein's relativity theory. Surely one set of observations must be the True set. No, each has equal justification, no vantage point is privileged. Then I remember that I am assuming the universe looks like something without me or anyone around. I presume that it looks like something unto itself. This is not so. All of its attributes, even the most fundamental ones like extension and duration, are attributes as noted by an observer, real or imagined. We and the world are knit together by Einstein's thinking in ways that astonish me. It is so difficult not to reify the world, and instead to recognize that I am implicated everywhere and in every impression. The careful reasoning that leads us to this conclusion is Einstein's gift, the fruit of his analytic meditation.
当我一步步展开内心的工作时,通过两方面观点——静止和移动——我遇到了一个悖论和瓶颈。一个物体怎么能有不同的长度?当从两个角度看时一个时钟(包括我的生物钟)怎么会有不同的运行速度?如何让我的“现在”不同于你的“现在”?这三个都是爱因斯坦的相对论中的主要观点。当然必须设置一组真正的观测值,不过每个人都有平等的理由,没人有特权提出有利观点。然后我记得我假设过宇宙在没有我及周围其他事物的情况下是什么样子,我猜想它看起来会像本来的自己一样,然而事实并非如此。它的所有属性,甚至是最基础的比如扩展和期限,都是由一个观察员指出的,或真实或想象。通过爱因思维的思维,我们和世界是编织在一起的,这让我大吃一惊。难事不在于把世界物化,而在于我和所有地方和所有印象都有所牵连。导致我们得出这个结论的精心推论是爱因斯坦的礼物,是他分析冥想的成果。
A second kind of meditation should then be joined to the first, says the Dalai Lama. Once we have, through analytic meditation, come to an insight or deeper understanding, then we should cease our analysis and begin the practice of "calm abiding." In this practice we still our reasoning, quiet the mind, and allow the full significance of the insight to sink in. We calmly abide with the insight and the feelings it evokes, in this case, the feeling of our persistent relationship with the universe: our co-dependence. We realize that the deeper coherence of the universe requires that each of us inhabits a lawful world of our own that may seem inconsistent with the worlds inhabited by others. Only at another more subtle level are these individualized worlds harmonized: difference and unity.
第二种冥想应该紧随第一种,达赖喇嘛如此说道。一旦我们通过分析冥想获得了洞察力和更深的理解,那么我们应该停止分析,转而开始练习“平静持久”。在这一练习中,我们静止了推理,平静了内心,充分允许我们的洞察力不断深入。我们冷静地跟随它唤起的洞察和感想,在这种情况下,我们能感受到我们和宇宙的持久关系:我们的共同依赖。我们意识到宇宙对我们的更深入的一系列要求,即我们每个人都生活在自己的合法世界中,而这似乎与别人居住的世界是不一致的。只有在一个更加微妙的层次上,这个个性化的世界才能达到和谐,这个层次即差异与统一。
Once we internalize this difficult insight, we begin to swim, ungrounded, in a multiplicity of possible worlds. But that is okay. In the language of Francisco Varela, Evan Thompson, and Eleanor Rosch (The Embodied Mind), we learn to lay down the path beneath our feet by walking. Instead of looking for security is stasis, we realize the groundlessness of material reality and find our way to security through movement instead, through processes that generate meanings. In Robert Kegan's classification of the stages of human epistemologies, he calls this final stage the "self-transforming mind." Only a very, very few ever make it to this level of meaning making. Einstein's analytic meditation and calm abiding can be a help getting there.
一旦我们拥有了这样有难度的洞察力,我们就开始游荡漂浮在充满多种可能的世界中。不过这并没有什么。懂得了弗朗西斯科瓦雷拉、埃文汤普森、埃莉诺罗斯奇(具身心)的语言之后,我们就开始学会脚踏实地地走在路上。寻求保障并不是停滞,我们明白没有根据可以来说明物质实质,所以通过运动的方式来找到安全的路,然而这一过程并不在于结果,而在于这段有意义的过程。在罗伯特基根的人类认识论的阶段划分中,他称最后一个阶段为“自我改造精神”。只有非常非常少的一部分人能够达到他所指的这一阶段。爱因斯坦的分析和冷静的沉思能够帮他达到这个层次。
And now I'll return to the burst of light for the 101st time. Care to join me?
现在我要重新思考接下来的第101次光芒的爆炸了。要跟我一起吗?

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