《比寓言》第三部分的关键语录


圆顶 圣母百花大教堂,意大利佛罗伦萨。
Photo by 贝尔纳多·卡斯特鲁普, hereby released into 的public domain.
And now closing 的series, here are 的key quotes of Part III of my newly released book 不仅仅是寓言. I hope these quotes can give you a fair taste of 的book! Have fun.
‘最后,我终于舒适而牢固地绑在定制的躺椅上,该躺椅可以完美地适应我的身体形状。… I knew that 的complex and rather large rig around my head 原为about to kick into operation. …我深吸一口气试图放松和—as instructed—began counting down from ten. At around seven, I already knew that nothing would ever be 的same again…’ (《探险家》第146页)  
‘所谓的猎头’我叫苏菲。令人陶醉的吸引力, …她是一个大型,资金充裕但完全隐秘的项目的主要招聘人员,该项目由(前)企业领导者和高净值人士组成的未经认可的俱乐部发起。有人会称这个俱乐部为秘密社会,但是阴谋论的含义是完全不适用的。我将其简称为“the Club.”’ (《探险家》第148页) 
‘The Club’s assets thwarted 的budget of some small nations. Through third-party investment funds they controlled, 的Club financed several external projects. …但是,他们的关键项目是’t external: it 原为supervised directly by 的Club’领导人,并且主要在俱乐部拥有的场所进行。它的代号—因为我从未真正理解的原因—was “Trilobite.”’ (《探险家》第149页) 
‘最初受到1960年迷幻革命的启发 ’s,俱乐部建立了Trilobite,以找到更有效和可控制的方法来访问我所描述的‘transcendent realms.’我曾经问过这个项目’首席科学家,无论这些是现实,还是其他无意识的心理空间。他的回答是,颇具说服力地问我两者之间的区别是什么。’ (《探险家》第150页) 
‘经过多年的详尽而昂贵的尝试和错误,项目科学家将注意力集中在了…他们称之为的技术‘the Recipe.’它包含三个不同的要素:一系列精心协调的静脉输注;…在对象的特定位置进行一系列编程的E.M.脉冲’s brain; …和大脑功能测量技术来监视受试者’the期间的神经活动。’(《探险家》第153页) 
‘Your confusion arises from a fundamental inversion: it is 您的 head that is in 您的 mind, not 您的 mind in 您的 head. This realm is indeed entirely within 您的 mind. But so is 您的 ordinary waking 现实, 您的 body included. Both realms are mental worlds unfolding within consciousness at all times. The act of focusing 您的 attention on one particular realm obfuscates 的others.’ (其他,第161-162页) 
‘当您在晚上做梦时,您在梦中看到的物体并不对应于您脑海中的世界。…然而,梦想中的水会使您湿透,并使您在梦想中感到寒冷。…是否如此,仅取决于控制梦的认知联想的特定规则。… In ordinary waking 现实, you call 的applicable rules … 的“因果律。”’(其他,第164-165页) 
‘It’s true that all 现实 is in 您的 mind, but 的“your” here does not refer to you as an individual person; instead, it refers to 您的 true nature as impersonal mind. … [So] 的universe unfolds in 您的 mind. It’s just that 您的 mind is not only 您的s; it is also my mind, 的neighbor’同事’s mind, 的cat’s mind, 的ant’等等,因为我们都拥有相同的本能“I” feeling.’ (其他,第167-169页) 
‘像你这样的广大思想者从未问过我什么,我只知道潜力。可以将它视为火柴的亮光:在点燃火柴之前,它的亮光只存在于潜力中。…但是,当您点燃火柴时,它的光芒就变成了现实。只有这样才能看到。我的知识就像火柴:它完整存在,但只有在您或其他人向我提出要求之前,才有潜力。’ (The Other, p. 172) 
‘Upon coming round in 的laboratory, I found Sophie starring me in 的face. Her beautiful big eyes, full of anticipation, screamed out 的question: ‘所以?!这次他告诉了你什么?’在她身后,几名护士和技术人员假装自己忙于平时的家务,偷偷地注意了我要说的话。’ (《探险家》第175页)  
‘The belief system that governs ordinary 现实 is like a collective instinct: it’清晰的推理无法达到的自动机。… You cannot think about 的mental processes that underlie and give rise to 您的 instincts. You can only attain lucidity of 的instincts’效果,而不是其来源。同样,人类也无法改变以自然法则为代表的认知联系规则。’ (The Other, p. 180) 
‘时空让您精神上“spread out”同时[心理内容]…从而呈现他们的链接… treatable by 的intellect. [However,] all associative links are simultaneous, overlapping mental evocations. They do have structure, but this structure doesn’本质上是跨越时间或空间。取而代之的是,它简单地由哪个精神内容引发哪些其他精神内容来确定。’ (The Other, p. 186) 
‘创建特定的心理境界—你可能会称之为“world,” a “universe,” or even a “reality”—需要两个步骤:…信念系统必须凝结在第一组相邻的认知层中;然后,在以上第二组中,并以第一组为条件,必须从内部体验这种信念系统。当人们首先忘记了一个信念系统时,就会从内部体验一个信念系统。’ (The Other, p. 189) 
‘What you call 现实 is a reflection of 的first layer of 您的 cognition that escapes 您的 critical self-reflection. If you were to become lucid of 的cognitive layers underlying all 您的 beliefs—也就是说,如果可以的话“look behind” all 您的 beliefs—作为一个独立的现象,现实会消散。您会笑着立即意识到自己正在整理一切。’ (The Other, p. 190) 
‘Belief, when experienced from within, generates a 现实. Looking behind belief, in turn, gives away 的secret and reveals 的imaginary nature of this 现实. Consensus 现实 is 的belief you humans, as a species, don’t 向后看.’ (The Other, p. 190) 
‘宽广的头脑具有与生俱来的天性,容易被自己的想象所吸引。…在本质上,表达对称性的想法特别有吸引力。因此,随着广大思想者开始构思纯粹的抽象对称性—本质上是数学的—被他们迷住了。随着随之而来的精神能量投入的增加,认知联想开始自发形成。’ (The Other, p. 192) 
‘It 原为的emergence of a self-referential loop of cognitive associations that created 的first enduring 现实, 的first universe. In 的case of 您的 宇宙, 您的 science refers to this moment as 的“Big Bang.”’ (The Other, p. 193) 
‘宇宙不断增长的诱人力量将广阔的视野进一步拉近了它,就像一个孩子被带入一个丰富的童话故事一样。加速过程不再放慢。…这样一来,广大的思想家就突围了一下,并以巨大的势头进入了自己的想象。…广阔的思维进入您的宇宙的第一个入口就是科学所称的生命起源。’ (其他,第195-197页) 
‘There are two singular but analogous moments in 的cosmological history of any universe: 的first is when surging mental energy circulating in a self-referential loop forces it to blossom out into a tangle. The second is when surging mental energy circulating in 的tangle forces it to blossom out into life.’ (The Other, p. 199) 
‘When you perceive 的world around you through 您的 five senses, you witness 的mental activity of what 您的 mythology calls God from an angle that isn’上帝自己也可以接近。’ (The Other, p. 202) 
‘广大思想者的更深层次无法像您那样体验世界。感官体验—视觉,听觉,气味,味道,触感—由内而外的视角是独一无二的。因此,上帝无法看到或听到太阳,行星,山脉,彩虹,雷暴等。他确实经历了与可见太阳,行星等相对应的事物,但是在本质上与您的存在很大不同。’ (The Other, p. 211) 
‘If 的ordinary world around us suggests its reverse side—that is, God’s perspective—then 的world is a symbol of something transcendent. It points to what God thinks and feels when conceiving 的universe into existence.’ (《探险家》第213页) 
‘太阳具有丰富的象征意义。它代表了超出其可感知自我的东西。它’s a window into transcendence. The same applies to everything else: 的planets, moons, thunderstorms, volcanoes, rocks, even specs of dust. They are all symbols of transcendence. The romantics were right!’(《探险家》第213页) 
‘您周围的世界是一本等待破译的书。弄清楚怎么做—that is, finding a suitable hermeneutics of 的universe—has been 的quest of poets, artists, shamans, mystics and philosophers since time immemorial. Only modern Western science, plagued by its materialist metaphysics, has chosen to dismiss 的universe’的象征意义。’ (其他,第213-214页)  
‘广大思想者的振动本身就是其自身内在的象征—but forever elusive—nature. They reflect that which vibrates, as 的notes produced by a guitar string reflect 的intrinsic nature of 的string.’ (《探险家》第214页) 
‘You have never experienced 您的 death—the end of 您的 primary sense of being—你有吗而且你也没有经历过别人’s deaths from their perspective, which is 的only perspective that counts. In 的now there is no death. Are you dead or alive right now? This is 的only question that matters. Everything else is just stories you tell 您的self.’ (The Other, p. 216) 
‘The direct experience of death is akin to waking up from a dream. One realizes that one 原为making 的whole thing up all along. Moreover, one begins to experience 的universe from 的reverse side: instead of 的sun, one feels 的corresponding outpouring of love; instead of a thunderstorm, one feels what 的thunderstorm had been symbolizing all along; and so on.’ (The Other, p. 217) 
‘Eventually, I could discern a seemingly human figure. He appeared to be dressed like a nineteenth-century stage magician, complete with tailcoat, black top hat, bow tie, magic stick and all. A thin, twisted moustache provided 的final touch to his bizarre looks. The grin on his face evoked a mixture of affection and mistrust at 的same time: a trickster for sure, but somehow affable.’ (《探险家》第222页) 
‘在没有任何警告的情况下,魔术师摇了摇摇杆,将其变成半透明的面纱。…然后,他向前迈出了一步,半臂之内’我的长度。我的忧虑水平飞涨。…慢慢地,仿佛不让我大吃一惊,他双手抱住我的头—在我脖子的每一侧—伸开我背后的面纱。他的笑容变得更加突出,好像他为自己将要做的事情感到非常自豪。’(《探险家》第223页) 
‘For some reason, 的experience moved me to tears. Tidal waves of emotion welled up. I felt awe, love and gratitude of an intensity orders of magnitude higher than anything I had ever experienced before. I fell to my knees in a spontaneous, irresistible manifestation of overwhelming gratefulness. I 原为witnessing what I could only describe as a miracle.’ (《探险家》第228页) 
‘At bottom, 的laws of classical physics are as whimsical as 的regularities of any idiosyncratic dream; as quirky as 的rules governing 的brick world you visited, which had just as much internal consistency as 您的 ordinary world. The only difference is that you are used to 您的 classical physics.’ (The Other, p. 233) 
‘Your everyday world would also look fantastic and implausible to living beings from another 现实. Like theirs, 您的 world arises from a complex tangle of circular cognitive associations. If you could traverse 的tangle all 的way through, you would find out that there is no essential difference between …主要原因和次要影响。相反,你’d find that it’一个封闭的自发电系统。’ (其他,第233页) 
‘The truth isn’从来没有过,这是一个秘密。它为N’不要被秘密社团的图书馆锁住它以一万种不同的方式被告知和重传。…问题在于,传播它的努力常常被我们媒体歇斯底里的喧嚣所淹没。… Or worse: …被一个非批判的学术机构抹黑,该学术机构将理性和经验诚实与唯物主义的形而上学猜想相混淆。’ (《探险家》第236-237页)
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《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 原为it simply in 的process of weaving its first stories as it perceived 的world for 的first time? … Could anything—anything at all—不会被解释性叙述所困扰? (pp. 87-88) 
‘The intellect is an unstoppable narrative-making machine of unfathomable power. It constructs our entire 世界, 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 您的 present perceptions. There has never been a moment in 您的 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) 
当前时刻是许多宗教神话中描述的宇宙蛋。…它是一种奇异性,将所有存在都诞生为形式。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。它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—是由我们自己内部的神话产生的。我们出于纯粹的无形性而想到了实质和连续性。 (第103-104页) 
In 现实, 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。我们认为生活是历史时间表上悬挂的一系列重大事件,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 原为的Word, and 的Word 原为with God, and 的Word 原为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 您的 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思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,我们一直在寻找外在参考,以徒劳地寻求确定他们的梦想。‘validity.’ In doing so, we close ourselves up to 现实 and proceed to tirelessly chase our own tails. (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,以至于不加考虑就将其取消。 (第113页) 
‘It 原为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 现实 to religious myths; not to a single one of them. But there is no external, mind-independent 现实 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 always 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。… One cannot hope to overcome this inherent subjectivity by crafting ever more refined models of 现实, any more than one can hope to fly by crawling in ever more refined ways. No matter how strong one’坚定信念’s model of 现实, 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—are shaped to be consistent with our current, subjective models of 现实. Others—like Brahman hatching from 的cosmic egg—aren’t。但是,只有符号内容具有任何意义,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 您的 mind now; yes, right now. (p. 125) 
我们自己的天性显然是超然的,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;其次,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gui,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,从而形成了密集的,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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