..續本文上一頁and normally subconscious events arise. This is an exercise in true depth psychology, in which one observes deep core samples of the subconscious mind, penetrating many layers of accumulated conceptual structuring.

　　同樣，意識上顯露于幾千小時的意識深太空的觀察會顯示出正常的更爲混亂的隱藏維度。那裏，人類心靈的秩序與結構才剛剛開始出現，之前被封存于潛意識的一層一層的意識現象開始顯現，直到最後意識安住于其自然狀態中，從中意識和正常的潛意識顯現。這是一項真實的深度心理訓練。其中人們能夠穿過很多積累概念性構造的精神層覆觀察潛意識的深度內核取樣。

　　Just as scientists expect that observations of the Hubble Ultra Deep Field will offer new insights into the birth and evolution of galaxies, so do Tibetan contemplatives believe that the experience of the substrate consciousness offers insights into the birth and evolution of the human psyche. Drawing on an analogy from modern biology, this may be portrayed as a kind of “stem consciousness.” Much as a stem cell diff erentiates itself in relation to specific biochemical environments, such as a brain or a liver, the substrate consciousness becomes differentiated with respect to specific living organisms. This is the earliest state of consciousness of a human embryo, and it gradually takes on the distinctive characteristics of a specific human psyche as it is conditioned and structured by a wide range of physiological and, later, cultural influences. The substrate consciousness is not inherently human, for this is also the ground state of consciousness of all other sentient animals. Contrary to the hypothesis that consciousness ultimately emerges from complex configurations of neuronal activity, according to the Great Perfection (Dzogchen) tradition of Tibetan Buddhism, the human mind emerges from the unitary experience of the zero-point field of the substrate, which is prior to and more fundamental than the human, conceptual duality of mind and matter. 21 This luminous space is undifferentiated in terms of any distinct sense of subject and object. So this hypothesis rejects both Cartesian dualism and materialistic monism, and it may be put to the test of experience, regardless of one”s ideological commitments and theoretical assumptions.

　　正如科學家期望對哈勃超深空的觀察將對星系的生成和演化提供新的觀念，用現代生物學做一個類比，這可以被看做爲一種“意識之莖”，莖的大部分會與特定的生活環境而發生變異，就像是腦袋和肝髒，自然本智當與特定的有機物結合時也會發生變異。這就是人類胚胎最早的意識狀態。當它受到心理和後來文化等大範圍影響後，逐漸地具有了個人心靈的明顯特征。自然本智並不是只有人類才有，因爲它也是其他有感覺的動物的基礎意識狀態。與意識最終對複雜的神經元活動的確認而産生的假說相比，根據藏傳佛教的大圓滿(多欽則)的觀點，人類意識是從自然本智的零點場的一元體驗中産生的。其比人類、物質與意識的二元概念更早出現且更具基礎。對于主觀與客觀的清楚感知不同，這種明亮的境界是不變異的。所以這種假說反對笛卡爾的二元論與唯物質論。

　　While resting in the substrate consciousness, one may deliberately direct attention to the past, gradually exercising memory until one can vividly and accurately recall events.

　　不管個人的意識形態與理論假設，它都可以通過體驗來證明，當安住于自然本智中，有人能夠故意將注意力轉向過去，訓練記憶並能夠清晰地準確回憶起以前的事情。

　　Some Buddhists claim that within the distilled, luminous space of deep concentration, one may direct the attention back in time even before conception in this life and recall events in the distant past.22

　　一些佛教徒聲稱，通過深度注意力集中而提煉的明亮境界中，有人能夠將注意力轉向到這一世之前，回憶起前世的事情。

　　As far-fetched as this hypothesis may seem, it can be tested with carefully controlled experiments, assuming that the subjects involved are highly expert in this practice. By such rigorous examination, it should be a fairly straightforward process to determine whether such adepts” “memories” are accurate recollections from the past or mere fantasies.

　　然這種假說聽起來不怎麼靠譜，但是也可以通過謹慎的受控實驗來測試。被測試的對象是這領域的專家。通過高強度的檢查，確定這些專家的記憶是否是源于過去或僅僅是幻想可以得到比較坦誠的答案。

　　Open-minded skepticism toward these claims—specifically, the kind of skepticism that inspires testing hypotheses in the most rigorous way possible—is healthy and appropriate for the scientific community. To the great detriment of science, however, the ideal of skepticism in the twentieth century has often degenerated into a kind of complacent closed-mindedness about any theory or method of inquiry that deviates from current mainstream science. Richard Feynman reminded us of the true ideal of scientific skepticism when he encouraged experimenters to search most diligently in precisely those areas where it seems most likely they can prove their own theories wrong.23

　　對于這些言論比較開放的懷疑主義者們，尤其是鼓勵用最可能激烈的方法來測試假說的懷疑論者，認爲這樣是對整個科學界來說是有益的。然而，對于科學的最大損害，二十世紀的懷疑論者通常墮落爲某種沾沾自喜的封閉思想，認爲其探索的理論與方法與當今科學主流相背離。理查德費曼，當他鼓勵實驗者們努力尋找此領域裏探索時，提醒我們什麼是真正的科學家中的懷疑論者，因爲看上去只有這裏他們最可能證明他們自己的理論是錯誤的。

　　Heraclitus, the sixth-century b.c.e. Greek philosopher known for his belief that the nature of everything is change itself, encouraged this open-minded attentiveness to novelty: “If you do not expect the unexpected, you will not find it, since it is trackless and unexplored.” 24

　　赫拉克利特(Heraclitus)，公元前六世紀的希臘哲學家，其堅信一切事物的性質就是變化而聞名于世，鼓勵對新鮮事物保持開放思想。“如果你不能看見所不能看見的，你將無法找到它，因爲它毫無蹤迹，從未被開拓。”

　　來源：Allan Wallace的個人網站

　　智悲翻譯中心 翻譯：慈恒、圓優、才仁紮西

　　校對：圓優、慈恒

《觀測心中的太空 Observing The Space Of The Mind》全文閱讀結束。