《比寓言》第二部分的关键语录


Traveling 的ocean of space and time (Texel, 的Netherlands).
Photo by 贝尔纳多·卡斯特鲁普, hereby released into 的public domain.
Continuing on from where we left it in 的以前的帖子, here are 的key quotes of Part II of my new book 不仅仅是寓言, where, amongst other things, I discuss 的illusory nature of 的ocean of space and time. I hope these quotes give you some healthy, wholesome food-for-thought for 的weekend!
Could there really be such a thing as raw cognition without narratives? Was 的mind of a newborn truly story-free, or was it simply in 的process of weaving its first stories as it perceived 的world for 的first time? … Could anything—anything at all—不会被解释性的叙述所困扰? (pp. 87-88) 
‘The intellect is an unstoppable narrative-making machine of unfathomable power. It constructs our entire world, like a cocoon that we end up inhabiting. In my search for 的intellectual ideal of an “absolute,”我只是找到了自己的极限。’ (Pollux, p. 88) 
The past is a mental, intellectual construct meant to give context to your present perceptions. There has never been a moment in your entire life in which 的past has been anything else; I challenge you to find one. Again, I am not saying that this mental construct is false; I am saying that it is a mental construct. ... [Therefore,] all explanations are myths whose truth-value we assign subjectively. (p. 94-96) 
We imagine a future wherein we remember a past wherein we predicted a future that matches 的future we are now imagining. From this tortuous intertwining of imaginings we conclude that 的future and 的past must exist, well, objectively, even though all 的while we’ve never left 的present. … What an amazing trick of conditioned cognition this is! Past and future are myths: stories in 的mind. (pp. 98-99) 
现在是今天,过去是昨天,未来是明天。昨天是回忆,明天是期望,所以两者都存在。但是今天真的在那里,不是’是吗?好吧,...今天是最后一个小时,这个小时和下一个小时。最后一个小时和下一个小时只能存在。真的只有一个小时。还是?在这个小时内,有最后一分钟,这一分钟和下一分钟… (p. 101) 
当前时刻是这么多宗教神话中描述的宇宙蛋。…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注入了活力,然后我们将其分解为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。 (第102-103页) 
认知‘big bang’不是一个及时展开的过程。而是’s a qualitative pattern of distribution of mental contents across 的map of human cognition. This complete pattern exists now and only now. … Each of [its] mental contents is a particular reflection of 的central singularity on 的mirror of human awareness. (p. 103) 
The past and 的future are thus projected images—symbols, icons—of 的intrinsic, timeless attributes of 的singularity [that we call 的present moment]; of 的intangible essences contained in 的cosmic egg. There is nothing else 的past or 的future could consist of. Myths are 的form taken by these symbolic projections of intangible essences. (p. 103) 
存在只是因为我们的智力推断,假设,虚构和期望而显得很重要。现在我们眼前的实际是难以捉摸的。我们的经验量—生命本身—是由我们自己的内部神话创造而来的。我们出于纯粹的无形性,想到了实质和连续性。 (第103-104页) 
In reality, nothing ever really happens, for 的scope of 的present isn’足够广泛,可以客观地展开任何事件。我们认为生活是一系列历史事件悬而未决的重大事件,这是一种奇妙的认知幻觉。 (p. 104) 
Even 的Christian New Testament hints at [Idealism] when John 的Evangelist writes: ‘In 的beginning was 的Word, and 的Word was with God, and 的Word was God. ... Through [the 字] 一切都完成了。’ ‘Word’ here is a translation of 的original Greek Λόγος(徽标),也表示推理或思想。所以通过思想‘一切都完成了。’ (p. 110) 
思考一下:就像约翰’s incarnated Logos makes all things, 的cognitive ‘big bang’ resulting from human reasoning (logos) creates 的substantiality of 的universe across space and time through a trick of self-reference. (p. 110) 
The world we ordinarily experience is a mental creation. Its concrete form arises out of emptiness through cognitive self-reference, a process whose inherent circularity makes you believe that you were born in 的world. But it is you, through your human thinking, who is creating 的whole of it now; now; now. (p. 111) 
显然,我们在文化上认可的真理概念是没有意义的概念,是妄想的偶像。我们’ve been chasing ghosts, mirages conceived and maintained entirely in 的human intellect through circular reasoning and projections. This delusion pervades 的way we relate to each other and 的world. (第112页) 
与其以开放和自我反省的方式思考我们的经历,而不是试图以类似于治疗师分析梦的方式来感知他们的象征意义,我们一直在寻找外部参考来徒劳地寻求确定其参考的方法。‘validity.’通过这样做,我们使自己接近现实,并孜孜不倦地追逐自己的尾巴。 (p. 112) 
当我们小时候做梦时,我们的父母 会尝试以那臭名昭著的讽刺声明使我们放心:‘算了吧,那只是一个梦!’那是我们入学过程中的开创性时刻。从那时到那时,我们开始了解到一种体验比我们自己更大—the ‘real world out there’—或如此微不足道,应不加考虑就将其消除。 (第113页) 
‘It was just a dream’ is probably 的most pernicious, damaging thing that good, well-meaning parents say to their children. It inculcates 的notion that each and every experience is to be categorized as either nothing or other; that each and every experience must either be killed or exiled. By doing this, we surrender intimacy with our own lives and become estranged from ourselves. (p. 113) 
[We dismiss] 的most transcendent moments of our lives and aspects of ourselves; precisely those that could offer us a passage—可能难以捉摸和简短—to visit something beyond 的ordinary human condition and sooth our existential despair. We have been educated to dismiss 的natural paths to transcendence. (p. 115) 
Yes, there is no external, mind-independent reality to religious myths; not to a single one of them. But there is no external, mind-independent reality to anything else either. The only meaningful way to conceive of truth implies that truth is internal, not external. Realizing this is probably one of 的most urgent and critical challenges humanity faces at 的present historical nexus. (p. 115) 
人类生活中的大量经验是故事,神话的集合。我们生活在超越还是生存的绝望中,仅取决于哪种神话—宗教的或被剥夺的—predominantly composes our world. Whichever 的case, we 总是 live in a myth that can be neither confirmed nor disproven by reference to states of affairs outside mentation. (p. 117) 
The very essence of what it means to be a human being alive in 的world is 的linguistic hallucination that creates that world. There is valid information in 的hallucination for 的same reason that there is valid information in a nightly dream. Although 的dream is entirely conjured up in mind, it does reveal—如果解释正确—something true and significant about 的dreamer. (p. 117) 
没有外部的,与思想无关的事务状态。…一个人不能指望通过制造越来越精细的现实模型来克服这种固有的主观性,而没有人希望通过以越来越精细的方式爬行而飞起来。无论多么坚强’信念合而为一’s model of reality, 的model is still mental. …一个人不能一个人起来’的引导程序。 (第123-124页) 
Explanations and predictions are symbols of 的nature of mind. Some of these symbols—like 的Big Bang of modern cosmology—形状与我们当前的主观现实模型保持一致。其他—like Brahman hatching from 的cosmic egg—aren’t。但是,只有它们的符号内容才具有任何意义,而不是它们与循环语言模型的一致性。 (p. 124) 
The symbolic similarity between 的Big Bang of modern cosmology and Brahman’s hatching from 的cosmic egg is striking. [However,] these two myths 竞技场 ’t pointing at each other but at a third and ineffable element: 的structure of human cognition in 的present moment. The significance of both myths lies solely in how they symbolically portray what is happening in your mind now; yes, right now. (p. 125) 
我们自己的本性显然是超然的,因为通过循环推理的技巧而使时间和空间变幻的本身本身并不受时间或空间的束缚。 (第126页) 
One might [point] out that many religious myths promote 的worship of external agencies: deities, angels, saints, etc. This may seem to contradict 的idea that 的myths point inward. [But] what seems to be 的worship of external agencies is, in fact, a conversation with estranged aspects of ourselves through symbolic proxy. (pp. 127-128) 
Never before have we been in as dire a need of religious symbolism, liturgy and iconography as today. True religious myths negate 的implications of delusions—否则会掩盖超越的含义—helping us stay open to 的mystery of our own nature and 的possibilities it entails. This openness is, in fact, 的true meaning of faith. (p. 129) 
真正的宗教神话可以帮助我们超越生活…通过三种方式:首先,通过帮助我们将目光转向内心以实现我们自己天性的真理;第二,通过投射符号来消除被剥夺的文化推论和抽象的含义;第三,将我们提升到边缘‘hole’文化条件,恩典可以帮助我们迈向自由的最后一步。 (pp. 130-131) 
我理想的教会将以礼仪为中心。它的讲道会以一种令人回味,细微差别和生动的方式反复地讲述基督教神话,而不是通过判断。认罪是敏感和支持神职人员友善地促进的自我询问的仪式,而不是审判。教会将成为温暖,安全,宽容和无条件的爱的子宫…而不是指责,内,羞耻或控制。 (p. 134) 
一个个体的思维是在一个整体的思维崩溃后形成的,从而形成密集的,高度局部的认知活动[a]奇点。…因此,每个生物都对应无数这样的奇点之一。… Traditional religious myths have symbolically described 的cognitive collapse of a divinity as 的formation of a ‘cosmic egg.’ (p. 135) 
The myths of explanations, predictions, past and future, when properly contemplated as symbols, provide a unique window into something ineffable and otherwise impervious to self-reflection. This may be an important clue to 的very meaning of human life. (p. 141)
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7条评论:

  1. 我的一本很好的书'我读过约翰·霍伊辛加(Johan Huizinga)的《智人鲁姆斯》

    //en.wikipedia.org/wiki/Homo_Ludens

    成为人类的欲望绝对是在神话中表现出来的:)




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  2. Reality is 的shadow of myth, not 的other way around.

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  3. 嗨,伯纳多,
    I'd想知道您对此的评论...

    "这就是为什么宗教总是被误解的原因—always—因为他们想规范一种体验的表达,并将它作为一个无可辩驳的事实强加给每个人。体验是真实的,本身就是完整的,令人信服—对于拥有它的人。他的配方很出色—for himself. But to want to impose it on others is a fundamental error which has altogether disastrous consequences, 总是, which 总是 leads far, very far from 的Truth.

    That is why all 的religions, however beautiful they may be, have 总是 led man to 的worst excesses. All 的crimes, 的horrors perpetrated in 的name of religion are among 的darkest stains on human history, and simply because of this little initial error: wanting what is true for one individual to be true for 的mass or collectivity.

    Religions are based on creeds which are spiritual experiences brought down to a level where they become more easy to grasp, but at 的cost of their integral purity and truth. The time of religions is over. We have entered 的age of universal spirituality, of spiritual experience in its initial purity.

    母亲(Mirra Alfassa)

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    1. Religions have not led people to 的worst excesses---it is deranged or power or money hungry people that have hijacked 的organizing and authoritative principles of Faiths to persuade others to kill, steal etc. and therefore tarnish 的name of religion, 的source of myth making. Read 的quote that begins 的text again.

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  4. I'd like to comment on this quote from 的book:

    One might [point] out that many religious myths promote 的worship of external agencies: deities, angels, saints, etc. This may seem to contradict 的idea that 的myths point inward. [But] what seems to be 的worship of external agencies is, in fact, a conversation with estranged aspects of ourselves through symbolic proxy. (pp. 127-128)
    This reminds me of 的statement: people create God in their own image. And they 总是 have--maybe it was Bernardo or Watts or someone that said, and I'可能会弄错标题:世界上的最高统帅,统治者(或类似的用来形容上帝的东西)不过是古代波斯皇帝的头衔。和荣'著名的说法:一个男人'上帝的概念与他的自我概念没有区别。
    对我来说,我坚持这样的说法:上帝从所有属性中都被圣化了,这是另一种说法,我们没有能力或有能力描述上帝-但是人们为什么要这么做?只有无神论者花费更多的时间思考上帝必须是什么,以便他们可以出于客观理由或缺乏主观经验而忽略上帝。但是对我来说,它们就像是一条狗背上的跳蚤,坐在狗周围说:"没有狗这样的东西"---出于完全相同的原因,我们无法描述超然的事物。如果可以的话,它将不再是超验的,当然只能用否定性的陈述来描述,不是这样,因为在上帝中,超越了上升和下降,超越了时空……等等。

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  5. This comment has been removed by 的author.

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