时空的语言恶魔


壁画的细节 圣母百花大教堂,意大利佛罗伦萨。
贝尔纳多·卡斯特鲁普的照片,已在公共领域发布。

Time 和 space are one of the greatest conundrums of both science 和 philosophy, 和 have been so since we began to think about them self-reflectively. Many, especially in physics, 看到 space-time as an objective 事情, which can be bent 和 twisted. Others, namely in Eastern philosophy, 看到 时间 和 space as 幻觉, narratives in the 心神 without any objective existence. An intense dialectic goes on between these two apparently opposing 视图s.

但是,在解释和传达这些观点时,竞争环境绝非水平。那些主张时间和空间只是虚幻的叙述的人面临着明确表达其在语言中的地位的挑战。毕竟,语言已经内置了时间和空间:我们根据反映时间的时态将动词结合起来;主客之间的语言分离假定了空间的客观存在。语法沿着时间和空间的轴组织语言的结构;等等。 Language assumes 和 reflects the notion of objective 时间 和 space in its very 结构体. So anyone trying to explain 真实ity from outside 时间 和 space is immediately at a huge disadvantage the very moment they use language. How can they articulate their position then? How can they defend themselves coherently against the linguistic onslaught of the objectivists? How can they 争论 their case?

Because of this, Eastern philosophers have insisted that the only way to understand the 虚幻 nature of 时间 和 space is through direct 真实ization,而不是说明。解释是语言上的,因此已经假设了开始的时间和空间。结果,我们的文化叙事完全被时空确实客观存在的观念所支配。毕竟,文化叙事是语言的产物。它们从根本上取决于我们的语言交流能力。此外,时间和空间的虚幻本质的直接实现是极其难以捉摸的。我们都沉浸在一种否认和嘲笑它的文化中。结果是一种自我强化的精神—a 'demon' of sorts—这将我们绝大多数人囚禁在客观时间的终结和客观空间的局限中。我们是—大概恶魔尖叫—在宇宙的浩瀚中迷失的有限生命,注定要在死亡之时被遗忘。我们已经被恶魔吞噬了,并且由于自身固有的超越而完全失去了联系。意识到这一点至关重要: 客观时空的恶魔使我们失去了超越自我的感觉,并制造了所有苦难。

反击恶魔的唯一方法是连贯一致 谈论 about the nature of 真实ity from outside 时间 和 space. But how to do this? How to use language to deny that which is built into language? How to use words 和 grammar to make sense of 真实ity without tenses or distinction between subject 和 object? How to understand our felt sense of a personal 过去, as well as our inability to identify with the universe at large, simply by reading something, instead of having to attain enlightenment ourselves?

注意,直到我的书 简要介绍,我自己的工作间接地赋予了时间和空间效力。我使用了比喻,例如在流中旋转漩涡,假设空间(流的扩展)和时间(漩涡可动态旋转的间隔)。我们从时间和空间的角度考虑问题,因此到目前为止,我的工作只是默许了这一现实。我的方法一直是仔细地打架:我一直致力于揭穿当代观念,即客观事物是“存在于外部”,外部主观经验的。但是这样做,我没有改变客观时空的野兽。

Available 现在。

在我的新书的第二部分和第三部分 More Than Allegory但是,我终于咬了这个子弹。在那里,第一次—and perhaps last—time, I attempt to coherently make sense of life 和 真实ity in a way that does not assume the objective existence of either 时间 or space。我试图解释一切—the unfathomable 品种 and 结构体 of existence—without extending it along the axes of 时间 or space, but by squeezing all the patterns 存在的 into the singularity of the 现在。为此,我介绍了所谓的“cognitive 大爆炸.'从书中:
当前时刻是这么多宗教神话中描述的宇宙蛋,我们在第一部分中对此进行了简要讨论。这是一种奇异性,将所有存在形式化。它以短暂的共识图像为我们的思想铺垫,然后我们将其分解成大量的过去和未来的预测。这些预测就像是认知‘big bang’在我们脑海中展开。他们将奇异性的无形性延伸到了时间的实质性事件中。但与当前物理学的理论大爆炸不同,认​​知‘big bang’ isn’这是一个遥远的过去的孤立事件。现在发生了;现在;现在。现在只有这样。 (第102-103页)
Indeed, the 'cognitive 大爆炸' replaces space-time as an explanatory framework for the undeniable 品种 和 结构体 of our experiences. It allows 真实ity to be made sense of 语言 以某种方式仍然拒绝客观时空。它具有杀死的潜力—或至少致命的伤口—the demon. The attempt is somewhat precarious, since language, by its very nature, constantly tries to seduce the reader into thinking in terms of space 和 时间 at every twist 和 turn of the text. But I believe it can nonetheless be successful, if only you read the words with attention 和 self-discipline. I do believe there is a way to 真实ize the 虚幻 nature of 时间 和 space simply by reading a coherently written piece of text, without having to achieve what in the East has been called 'enlightenment.' This has been my attempt in Parts II 和 III of the book. And if you succeed, you will 真实ize that...
The 过去 is always gone 和 未来 never comes. There is only ever 现在. Have you ever left 现在 in your entire life? Even if you had a 时间 machine to visit the ‘future,’在您访问期间‘future’ would be your present. You cannot escape 现在; ever; not even theoretically.

Past 和 未来 exist only as 心理 explanations 和 predictions, images in the 心神. But these images are experienced in 现在. Pause 和 consider this. There has never been a single moment in your entire life in which the 过去 or 未来 existed as anything other than images experienced in 现在. Any other conclusion is simply the subjective output of an intellectual model of 真实ity—不管多么合理—not a 心神-independent fact.

永远锁定在现在,我们在主观上预测过去和未来。 ...但是,即使是这些预测,也仅在目前的经验范围内存在。过去和未来,从根本上讲,只是某些当前经验的特殊品质或配置:过去对应于遥远性和终结性的品质,而未来对应于模糊性和开放性。我们的才智将当前经验的这些不同品质误认为是来回延伸的客观时间表。过去和未来仅仅是源自认知混乱的概念。 (第99-100页)
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51条评论:

  1. 您如何看待存在主义,谈论存在本身,以此来克服这种痛苦?

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    1. 存在主义把所有意义都放在人身上,但没有't deny the 'world out there'(因此变得毫无意义)。如果空间不对't exist, the 'world out there'与人合一,因此一切都有意义。

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  2. I'我有一些惊人的预见've做过或幻想过一些非常武断和具体的事情,几天后出乎意料地实现了。一世 'm convinced that we can get vague 和 random glimpses of 未来 和 that therefore in some sense 未来, or certain possible 未来s, are "real"。 (虽然还没有彩票号码!)
    这与您的上述主张相符吗?

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    1. It's indeed 真实 because it isn't 未来... it's the 现在。

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    2. 嗯,是的,但是...时钟快耗尽了,地毯破旧了,孩子们每年都长大了,新的《星球大战》电影没有'尚未在Netflix上发布。变化是不断发生的,在许多情况下,我们不知道变化将是什么。流程是持续不断的,了解它们的存在并预测它们将是我们生活中非常重要的方面。我知道我们都陷入了持续的困境,但是不要't understand how denying the existence of the 过去 和 未来 gains us anything...
      我读了您的《荒诞之意义》,并非常喜欢-您对唯物主义的支持非常好。但是我很难接受您提出的理想主义替代品-我理解了理论,但在实践中感觉像是一种令人眼花kind乱的自我参照。我想我应该买个新的对吗? :-)
      读过欧文·巴菲尔德(Owen Barfield)吗?

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    3. 也许新书可以帮上忙。
      我不'不要否认宇宙中的多样性和结构(这正是您所追求的)。但是无论是品种还是结构都不需要时间:交叉链接数据库具有记录交互链接的结构,但是这种结构不需要空间或时间。经验具有相互启发的结构,这是质量的结构。但这不'需要时间或空间。时间和空间都是作为这种永恒的定性结构展开的叙事而创建的。

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    4. Have you ever studied any languages that do not assume the same orientation toward 时间 和 space?
      一些土著语言(如果我很久以前没记错的话,(oops)我认为是指"Dreamtime", but 我不't remember any detail. College says are just a dim memory in my present 时间.

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    5. Mathematics is a language that helped me 看到 the ever-present. A 形成ula exists as a 静态的 事情, yet when we "run" it, we get sequences 和 data points that were somehow hidden (condensed) within. Similarly, computer games exist as 静态的 sets of 形成ulae which 'come to life' when executed by an observer. I have always felt that the 大爆炸 is something that is still happening. Dave Fawcett

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    6. 马克:是的,我相信您所指的是某些澳大利亚土著语言。'Dreamtime'是他们创造神话的总称。

      戴夫:很棒的例子,是的!

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    7. 贝尔纳多,您是在讲时间B理论吗?一世'我刚刚在相对论中挣扎,长期以来都相对论,但未能意识到B理论是一个强烈的暗示。时间观念只是时空中的一系列冻结事件,由于对自由意志的明显影响,我的直觉被强烈地否定了,时间只是从过去到已经确定的未来。避风港'尚未在我的脑海中阐明,但有一个直觉性的观念,即唯心主义和一般会员可以通过在一般会员中提供绝对的时间来纠正这一难题。

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    8. Okay, after actually reading the essay (doh!), it 看到ms as though you would place both relativity 和 B-theory of 时间 among the mere abstractions of consciousness, 和 that spacetime is an 错觉. I'我不确定这不会带您到任何地方。

      I can well imagine space is an 错觉 (the Beckenstein/Hawking result for black-hole entropy strongly hints at it), but 我不't think 时间 can be gotten rid of as easily. There 看到ms to me something far more fundamental about 时间, so strongly fundamental that I seriously doubt you can define consciousness without it, in a logically consistent manner.

      我对东方思想很熟悉,并且确实将意识的独特性归因于。最终只有一个I-Amness作为个人与我们分离。但是认识需要改变。只要有变化,就有时间。即使我们可以继续发光并可能无限期地扩展一种感觉,就像现在一直存在于现在的状态(如果要相信神秘主义者的证词),那么这个要求就是"aware" does not go away. If there is no 时间, there is no change 和 there is no 知道的ness possible.

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    9. I'll make a strong claim here, which I doubt I can adequately defend at this point. But if 时间 doesn'实际上,对于一般的心灵而言,某种意义上是存在的,那么一般的心灵是无意识和无意识的,因此科学唯物主义者也可能是正确的。

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  3. 是的,这似乎是现实不可言喻的本质,现实的实现或所谓的启蒙,以及如何解释和/或教导的问题的症结所在。当然,没有什么新鲜的东西,因为《道德经》的开篇文字用以下文字谈到了这个问题:"可以说的道不是永恒的道"(然后继续进行81章!)。的确,许多圣人宣扬沉默,对形式空虚的思考是唯一的方式,正是因为语言本质上是基于主体/客体的,与想象一个客观时空宇宙的独立主观实体的想象密不可分,是人类这种意识形态的默认形式-只是梦dream以求的规则,例如时间,空间,重力等,以及死亡的相当深远的限制,即所有苦难的根源。即使处于沉睡的梦境和某些致幻状态,这种错觉仍然存在,尽管规则和局限性非常宽松。因此,逃脱似乎是不可能的,即使不是荒谬的,除了它内部固有的虚幻的独立自我之外,究竟是什么在逃避这种虚幻的建构,又将如何实现呢?因此,是的,人们可以谈论这种概念,而永远无法解决内在的难题。可以说,从本质上讲,从现在开始,只有意识,无论意识如何,好运都超越了意识。

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  4. Great article Bernardo! I need to get your new book, sounds like a 真实ly good read. ~EthanT

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  5. 很好,伯纳多。一世'我很期待阅读您的新书。当我'我在最近的一些论坛帖子中提到'm 真实ly enjoying your movement toward richer 和 richer, mythic, allegoric language, all the while keeping it integrated with your basic philosophic presentation.

    这篇博文的最后几段让我想起了保罗·布伦顿(Paul Brunton)的演习,从预览一个'的一天,并认识到人们的期望"the 未来" will always be "now."然后在白天的各个时刻提醒自己正在经历的事情"now"是一个经验"mind"并将我们通常认为的'future"将成为记忆"mind",最后在一天结束时进行回顾,并意识到所有人都认为"past"仅仅是一种体验"mind," "now."

    It's all 真实ly one 事情 but to the extent part of our consciousness is still "caught" in taking 时间 和 space to be an inherently existent, objective 真实ity, this exercise can be quite powerful in reconditioning that part of our individual 心神 (the individual "whirlpool"!).

    辛苦了期待更多。

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  6. What to do when u get some heart breakin 幻觉 continuously ?? Does it gonna happen ? Any way we can prevent it ??

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    1. If there is no 时间 or space, then both what we call 'reality' 和 what we call 'illusion' happen within that which you in fact are. If you truly 真实ize this, your question will disappear.

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    2. Unable to get it clearly ...can u pls explain it in simple terms ... I am 真实ly stuck in all these thoughts n theory from long 时间

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    3. 我不'Sakshi,我觉得我无法通过评论帮助您。如果您对我说的话产生共鸣,那么我只能指出您的作品:书籍,论文和视频。

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    4. 好,谢谢,反正会读你的书

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    5. 佐氏,我要说贝尔纳多不能做到的。如果可以的话,请寻求治疗师"令人心碎的幻想"还在打扰你。他们可以熟练地引导您找到这些来源"illusions"。在此期间,您可以查找称为"3-2-1 Shadow Process"是Integral Institute倡导的Ken Wilber倡导的。本身可能就足够了,'治疗师将为您做的工作至少是领先的。最后一种可能性是使用迷幻药。据我所知,大约80%的人从这种沉迷的想法中解脱出来,而其他20%的人则变得更糟。正是由于那20%的法律地位以及取决于您所处位置的可疑法律地位,我才能't推荐该路径。这是您必须做出的选择。

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  7. I've been attempting myself recently to 谈论 语言 free of 时间, space 和 objects. I didn't alight on the idea of the cognitive 大爆炸, however, so much as the idea of dissociation. The One's dissociation is what causes the impression of space, 时间, 和 separate objects.

    在这三个中,最重要的是将自己作为一个单独的对象的概念:围绕这一概念,时空的概念融合在一起。当一个明显的他人在心理上接近时,可以将其视为"mental" or a "physical" 亲密关系. "Physical"从心理上并非特别接近的人撤离时,他们会退缩-变得越来越小,最终可能消失。可以通过数学方法计算出它们的表观或推断大小,并且表观上变得越小,它们在任何给定条件下返回所花费的时间就越长"rate of travel"。时空领域'一件事情以两种不同的方式思考,每一种都暗示着另一种事物。我们可以用光年,光秒或光毫秒等单位来表示,这是视在距离的量度,即使它具有内置的时间概念。

    是什么"closeness"表示?可能,其他人的知识程度明显。我们对一个明显的其他事物了解得越多,无论看起来有多远,它看起来都越接近。这可以应用于我们认为无生命的物体,例如太阳。我们对它了解的越多,它在我们看来就越大。一次,它被体验为天空中明亮而温暖的光,具有特定的日常行为,但现在我们认为它非常大,并且比我们以前认为的要远得多。我们'我一直都知道并赞赏它是生命的支持者,但是现在我们知道(或至少已经接受了理论)关于它的含义,并且自相矛盾的是,它带来了更多的临近感。当我们更详细地了解太阳时,即使我们'我会继续认为它位于93,000,000英里之外... ctd


    迈克尔·拉金(Michael Larkin)

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  8. 但是太阳需要't actually be *any* "distance" away, 和 nor need any apparent other. All 事情s could be at the same locus, just being experienced as if they were at various 距离s according to how much we know of them. Apparently very small apparent objects may 看到m very close 物理ly, e.g. the mosquito biting us, or gut bacteria, or our constituent elementary particles, but they all give the impression of a certain size 和 a certain 距离 from us according to how much we know of them: 和 that knowledge isn'不一定只是学术的,而是经验的。

    实际上,所有的宇宙,看起来似乎都很大,根本不占空间。所有明显的距离都可以表达我们对他人的了解,而他们与我们沟通的方式可以解释为给人时间的印象。显然,我们认为遥远的物体向我们发送信号的速度非常快:实际上是光速,我们会采用该速度或该速度的某个合理比例,并将其应用于非常小的物体。"Fast" 和 "slow"只是表达如何"quickly" or "slowly"显然其他人可以与我们交流,"communicate"以能够在我们的意识中注册自己的最广泛意义使用。

    在没有明显其他事物的宇宙中,'t be the apparent sensation of 时间 or 距离: but as soon as the One dissociates, such sensations necessarily follow.

    I'm not sure if I'我明白了这一点,我'm sure it'仍然有些模糊,甚至很可能不准确。但是,我们倾向于根据因果关系进行思考,这就是我们所有科学背后的原因。我们一直在努力寻找现象背后的“机理”,这些现象依赖于空间,时间和物体的概念。但是可能没有因果关系,而是像我们认为的因果关系一样。万物之源不是'混乱它具有自己的内部逻辑,我们称其为普遍定律;它可以'照旧照做,并向(明显的)展示自己"us"正如我们所知。没有因果关系,只是源的行为而已,并在视空间和时间中表现为独立的对象,而我们不这样做'完全理解因此我们的想法"causation" 和 "mechanism"成为一种更好地了解它的方式。

    迈克尔·拉金(Michael Larkin)

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  9. 你所说的"cognitive Big Bang" I'我更倾向于打电话给"sensory Big Bang"。就是说,我认为时间和空间是在感觉感知的过程中产生的,例如颜色,声音等。现代(后文艺复兴)的思维哲学在"primary quality"(空间形式,时间,数量,被认为与感知无关)和"secondary quality"(颜色,声音,气味,味道,触感,被认为是感测产生的)。所以"sensory Big Bang" claim is simply saying that space 和 时间 are 次要的 qualities, not 主.

    一个相关的历史注释:在中世纪哲学中,对质量进行了相同的划分(一方面是空间,时间和数字,另一方面是颜色等),但所使用的术语是'common' 和 'proper', rather than 'primary' 和 'secondary'. A 'proper'质量是一种属于单一意义的事物(例如,从颜色到视觉),而'common' 正确ty belonged to two or more.: e.g., we make spatial distinctions with vision, sound, 和 touch. It can be 争论d (see for example Samuel Avery's The Dimensional Structure of Consciousness) that it is this 共同ality of so-called 主 qualities that makes us inclined to think they exist independently of perception.

    Nit-picking here, but I dislike calling space 和 时间 "illusory",更喜欢将它们(以及颜色,声音等)视为真实(尽管有可能)的创作。我意识到那句话'illusion'简而言之"不能独立于感知而存在",但我认为最好的说法是"delusion". That is, we are deluded in believing that space 和 时间 exist independently of our 知道的ness of them, but they 真实ly do exist as creations of our senses.

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    1. Hi SR. I rather think of sense perception, unpolluted by interpretation in thought, as the essence of the NOW. It is what thought does with sense perception that constitutes an imaginary 过去 和 未来. The book elaborates more on this.

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  10. 这让我想到了巧合的结构是多么不可思议。它's like we go into a vortex. When we are conscious of them in the 现在, they 看到m to get stronger 和 deeper. Thought?

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    1. Maybe synchronicities are cues to the cognitive nature of 时间...

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  11. I have wondered when you would get to 时间 Bernardo :). I have been curious about what your opinions on 时间 would be. I think about it a lot. I am not at all surprised about your position because it makes so much sense. This position is very much consistent with my growing intuitions on 时间. The objective existence of a 线ar progression of 时间 beginning at a 大爆炸 真实ly makes no sense 和 just opens up more questions. It 真实ly does 看到m to suffer from all the shortcomings a limited perspective offers. Like the 视图 of a fish in a fish bowl.

    The metaphor I have used to make sense of it is to use a DVD of a movie. On the disk one can experience 2 hours of characters progressing through a story 线 yet the entire story exists right 现在; on the disk. I am not implying anything deterministic as it 真实ly doesn't make sense to 谈论 about free will when there is only 现在。 (Perhaps this is why I have never been interested in free will discussions. They 看到m like semantic exercises 和 I'我一直都在努力照顾。)

    So we have the perspective of the actors in a storyline on a DVD trying to scientifically understand nature. All we understand in the end is the 心神 of the story teller.

    我期待着读这本书。感谢您所做的事情Bernardo。

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    1. 我与您分享许多直觉,包括关于自由意志的直觉!感谢您的反馈。

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  12. So then, Bernardo! 演化,发展,增长,衰减,熵,变化,之前,之后,新,旧 must all be regarded as is an 虚幻 consequence of an alter's limited perspective? If so, you 看到m to be implying that the perspectiveless Singularity, which embraces all alters, is unchanging 和 unchangeable...

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    1. Change, as well as the lack thereof, are 时间-bound ideas. "Unchangeable" is a qualifier that only has meaning within 时间. There is no change or changelessness outside 时间. "演化,发展,增长,衰减,熵,变化,之前,之后,新,旧" are all 真实 和 true as _symbols_ of 真实ities 和 attributes outside 时间. I try to make sense of all this in the book. :)

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  13. 贝尔纳多

    I’m happy to 看到 that you have decided to take on the “hard”形而上学的问题—您如何以一种有意义的方式谈论它?
    我喜欢你的方法… “杀死语言时空的恶魔。” You are a scientist 和 a philosopher, I am neither. However, I have been thinking about this sort of 事情 for a 真实ly long 时间, 和 I want to offer my perspective for your consideration.

    使用“现实/幻觉”模型进行讨论,我想说,如果您将“幻觉”定义为:“not that it doesn’存在,但与看起来不同。” Space 和 时间 are 虚幻 in that they are not what they appear to be. (They appear to be ‘Reality.’他们不是)。所以我同意你的意见,我们需要一个“Reality” based language to effectively discuss concepts involving space 和 时间.

    所以,我们’重新开始—discussion wise. Turning South, I would say that your choice of a linguistic space 和 时间 demon is shortsighted, partial…insufficient. That demon should be space, 时间 和 separation--a three headed dragon. Separation is every bit as 虚幻 as space 和 时间, 和 built in to our language as irrevocably (at least from my perspective).

    让我举一个例子:

    (With the two-headed dragon, space 和 时间) We might 谈论 in our 现实 based language about space 和 时间 being 幻觉, 和 conclude that “form”也是一种幻想。从中得出的结论是,宇宙不是一个结构—it is a process.

    (With the three-headed dragon, space, 时间 和 separation) We might 谈论 in our 现实 based language about space, 时间, 和 separation being 幻觉, 和 conclude that “form”也是一种幻想。从中得出的结论是,宇宙不是一个结构—这是一个过程。从那里开始,这就是一个完整的过程,而您(也是我)就是一个完整的过程。从那里我们可以得出结论“既然我们是一个,我们就知道一切”因为这种了解的方式,"knowing by being." And from there...

    因此,我要说的是,这条龙是两头还是三头是完全不同的讨论。

    有什么想法吗?

    布鲁斯

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    1. 嗨布鲁斯,
      分隔取决于时空。没有时空,有'no room'为了分离,没有尺寸可以将一件东西拉开。所以本质上我同意你的观点're saying: the 真实 demon here is that of separation. But I think it'杀死您的时空时被杀死。
      干杯,伯纳多。

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    2. 嗨,伯纳多,

      我想我只是想更具体一点。我叫杀三头龙"自上而下的非双重视角。"
      干杯,布鲁斯

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  14. 关于这一主题,艾伦·沃茨(Alan Watts)进行了精彩的视频/短谈,名为"时间和更多的变化"。您可以在YouTube上找到它。

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  15. 你好贝尔纳多,

    能够'我同意现代科学将空间和时间视为真实的观点。是的,时空被认为是世界上活跃的参与者(而不只是像牛顿那样的背景),但是"time"时空的缺失错过了流动或通过的质量,或者就此而言,缺少了一个特权时刻"the present" or "now." In practice, of course, scientists rely on the concept of 因果关系, which implies the existence of 时间 in some sense but not a thoroughgoing fundamental sense.

    The mathematical nature of theoretical physics gives it a bias against flowing 时间 in favor of transcendent existence. From Newton's 时间-reversible equations of motion 和 gravity to the space-time manifold of general relativity to the triumph of the mathematical "wave function" over tangible or 视图able systems of particles in quantum mechanics, the trend of modern science has been to recast nature in the image of the equation.

    The temporality embedded in grammatical language has proven no obstacle to the acceptance of a 时间less 真实ity in theoretical physics. Perhaps this is because physics follows the tendency, also embedded in human language, to translate the temporal into the spatial, to think of 过去 和 未来 as left 和 right, for example, or to "see" 时间 in a clock or calendar. We are primarily visual thinkers, which favors a "view" of 时间 in spatial terms.

    Determinism too implies 时间lessness in the sense that the ending is contained in the beginning, effacing any essential difference between 过去 和 未来. Yet the 过去, unlike 未来, ostensibly consists of moments that were once present. Only 未来 看到ms empty of content except what we project onto it. The apparent distinction between 过去 presents 和 a current present poses an obstacle to a 时间less worldview.

    希望您能从中找到启发。

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    1. 感谢Alfonzo,您的意见很有希望,我知道您在哪里're coming from. Yet, I think the vast majority of physicists would reject the idea that 时间 is a 心理 错觉, as opposed to something outside 和 independent of 心神. The fact that it is a predictable variable in equations, from their point of 视图, corroborates their position. Would many physicists interpret the relativistic bending of 时间 as an 虚幻 心理 effect of a transpersonal 心神? I doubt, but I hope you are more correct than I allow myself to imagine. :)

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    2. I am greatly enjoying your perspective Bernardo. I would add that there are scientists who are coming on board what space 时间 is an 错觉. Just came across this excellent one today...//www.quantamagazine.org/20160421-the-evolutionary-argument-against-reality/

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  16. 关于遗忘的思想使我认为,您论文中的隐含思想之一是来世的思想,但是为什么不讨论关于幻影,中间派的经验证据,而不是讨论唯物主义?

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  17. "I do believe there is a way to 真实ize the 虚幻 nature of 时间 和 space simply by reading a coherently written piece of text, without having to achieve what in the East has been called 'enlightenment.'"

    Me too. It 看到ms to me that Hermann Weyl comes as close as anyone. I think we sometimes underrate the ability of our intellect to grasp these 事情s, which may be as counter-productive as overrating it.

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  18. 嗨,伯纳多,
    I'd想知道您对此的评论
    http://intyoga.online.fr/ysp_25.htm
    问候,
    约瑟

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  19. Does this mean that Mind at Large is just a 静态的 和 everything that will happen is already contained in it? That thought makes me sad because everything that I will do is already predetermined then. Or am I wrong?

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    1. Predetermination is a concept that depends on 时间. To say that something is "static" requires that there be 时间 (otherwise, what sense is there in saying that something is "static" or "dynamic"?). And 时间 is what I am denying. So no, I am not endorsing predetermination or a "static" 真实ity. What I am saying is that _there is no 时间_, which doesn't否认意义或目的。

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    2. 从永恒的角度来看,没有时间。确实,永恒不会出现时间问题。但是,可惜,我们的世俗观点是基于永恒表现的必要。这扭曲了永恒。时间到了。召回欧几里得's definition of the 'line': It is the shortest connection between two points. In the abstract, in the head, the two points have no spatial extension, nor has the 线; the abstract approaches the absolute. But the moment we manifest this theorem with pencil 和 paper, the 线 becomes a ribbon, 和 the two points expand into circular areas. Ergo, from the point of 视图 of the eternal there cannot be PRE-destination. PRE makes no sense outside 时间. But from the earthly point of 视图 there is a PRE even though it is 真实ly just an aspect of NOW. Thus from the manifest point of 视图 there is predestination. In eternity all is one, there is no division, PRE makes no sense. But in manifestation this becomes falsified, as the manifestation of Euclid’定理证明。

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