..续本文上一页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.

　　同样，意识上显露于几千小时的意识深太空的观察会显示出正常的更为混乱的隐藏维度。那里，人类心灵的秩序与结构才刚刚开始出现，之前被封存于潜意识的一层一层的意识现象开始显现，直到最后意识安住于其自然状态中，从中意识和正常的潜意识显现。这是一项真实的深度心理训练。其中人们能够穿过很多积累概念性构造的精神层覆观察潜意识的深度内核取样。

　　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.

　　正如科学家期望对哈勃超深空的观察将对星系的生成和演化提供新的观念，用现代生物学做一个类比，这可以被看做为一种“意识之茎”，茎的大部分会与特定的生活环境而发生变异，就像是脑袋和肝脏，自然本智当与特定的有机物结合时也会发生变异。这就是人类胚胎最早的意识状态。当它受到心理和后来文化等大范围影响后，逐渐地具有了个人心灵的明显特征。自然本智并不是只有人类才有，因为它也是其他有感觉的动物的基础意识状态。与意识最终对复杂的神经元活动的确认而产生的假说相比，根据藏传佛教的大圆满(多钦则)的观点，人类意识是从自然本智的零点场的一元体验中产生的。其比人类、物质与意识的二元概念更早出现且更具基础。对于主观与客观的清楚感知不同，这种明亮的境界是不变异的。所以这种假说反对笛卡尔的二元论与唯物质论。

　　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.

　　不管个人的意识形态与理论假设，它都可以通过体验来证明，当安住于自然本智中，有人能够故意将注意力转向过去，训练记忆并能够清晰地準确回忆起以前的事情。

　　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

　　一些佛教徒声称，通过深度注意力集中而提炼的明亮境界中，有人能够将注意力转向到这一世之前，回忆起前世的事情。

　　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.

　　然这种假说听起来不怎么靠谱，但是也可以通过谨慎的受控实验来测试。被测试的对象是这领域的专家。通过高强度的检查，确定这些专家的记忆是否是源于过去或仅仅是幻想可以得到比较坦诚的答案。

　　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

　　对于这些言论比较开放的怀疑主义者们，尤其是鼓励用最可能激烈的方法来测试假说的怀疑论者，认为这样是对整个科学界来说是有益的。然而，对于科学的最大损害，二十世纪的怀疑论者通常堕落为某种沾沾自喜的封闭思想，认为其探索的理论与方法与当今科学主流相背离。理查德费曼，当他鼓励实验者们努力寻找此领域里探索时，提醒我们什么是真正的科学家中的怀疑论者，因为看上去只有这里他们最可能证明他们自己的理论是错误的。

　　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)，公元前六世纪的希腊哲学家，其坚信一切事物的性质就是变化而闻名于世，鼓励对新鲜事物保持开放思想。“如果你不能看见所不能看见的，你将无法找到它，因为它毫无蹤迹，从未被开拓。”

　　来源：Allan Wallace的个人网站

　　智悲翻译中心 翻译：慈恒、圆优、才仁扎西

　　校对：圆优、慈恒

《观测心中的太空 Observing The Space Of The Mind》全文阅读结束。