Ambitious: Kenn Wilbur in the eyes of the French

Choose from Kenn Wilbur "blindly"

Translation: Hu Meng

December 18, Thursday

　　 　　　　
20 years ago when the Dharma first came into the United States, you did not want to suggest a combination of meditation and psychotherapy, because everyone thought the Dharma was already a " Complete "System, if you follow the Dharma correctly, you do not need psychotherapy at all, and every religion in the modern world suffers the same kind of obstruction; as long as you believe in Christ you will get peace, as long as you pray your heart will be healed, as long as you practice Sophie meditation you will heal, as long as the liberation of John's way to practice is enough; Out of everything. These statements make it very clear that if you have enough faith or an effort to practice a certain method, you will never need psychotherapy, and conversely, if you need psychotherapy, it means that your faith is seriously out of the question, and that the relationship between spirituality and science, especially spirituality, Is the most serious problem that spirituality faces in the modern world, and most of the religions are not dealing with this problem well.
　　 　　
Although I have always used the Buddhist approach (and the many philosophies of barking), the Buddhist community has always been skeptical of my theory: the guy, Wilbur, seems to imply that the dharma is not enough. Many Buddhists refuse to read my writings, and some even tell me what they think in a rather non-Buddhist language.
　　 　　
20 years later, the situation is very different. So far, the famous American Buddhist teacher has received psychological treatment for almost every person (some of them still conceal the fact from the students). In private, most of them have admitted that some problems are beyond meditation, and of course, the return to the center of awareness of prayer, meditation, Sufi meditation, yoga also does not solve all problems. In the spectrum of consciousness, spirituality and psychotherapy are distinct two of times, and if you have a problem in one of these, it does not mean that you have a poor performance in another dimensional. Neurosis is not a sin.
　　 　　
So, a year ago, when the light of Shambhala (an important Buddhist journal) said that I wanted to interview me, I was not very willing to, but I would like to support an emphasis on the practice of the magazine, so I finally agreed to their request, the interview at the outset of the "Why do you think the Dharma is not a complete approach?" "Standard question, but the next step is to move in a more meaningful direction, although this discussion is aimed at Buddhist practice, and I would like to emphasize that these views are also applicable to the practice of Christianity, Judaism, Islam and Taoism, and followers of these beliefs can apply the following ideas to their own practice. I think that religion and psychotherapy can be established through this interview to talk about the possibility of 37.

Note 37: The following talk is condensed version, want to read the full text, please see the September 1996 published the "Light of Shambhala", the original title is "ambitious: Kenn Wilbur eyes of the law circle."
　　　
Shambhala: I read about the evolution of consciousness in your two recent books: one of the two books is 800 pages of sex, ecology, spirituality, and a brief history of the law seems to be an introduction to the general public. Who was it when you were writing this book?
　　 　　
Ken: Yes, a brief history of the law is quite straightforward, at least I hope so, to the general public? I think the person who will read this book is not very general, you say? I think the object of this book is supposed to be a madman who is interested in such issues as you and I, and this book will never defeat Dipa on the leaderboard. Glances, I think this book is for those who want to find an integrated philosophy of the world to read, this approach in the study of consciousness and History contains the most outstanding views of East and west.
　　　　 　
Shambhala: What kind of impact do you want to have? What kind of progress will you have in your mind when you read your philosophy?
　　 　　　
Ken: Honestly, there won't be much progress. Every one of us still has to find a way to practice, perhaps yoga, perhaps Zen, perhaps the way of the Shambhala warrior, perhaps the contemplation of prayer or other conversion exercises, which can really promote the development of consciousness, my writings and some of the words are just zen.
　　　　　　
But if you want to know how your chosen practice blends with other pathways, then my book may help you to have a good start, and they provide a map that integrates the various approaches, but none of them can replace the real practice.
　　 　　　　
Shambhala: Suppose I am a Buddhist backbone, I insist on not using other self-transformation system, I read "A Brief History of law" this book, I have a feeling as if I have omitted some of my own culture. In your four quadrants, the Dharma occupies only one quadrant, and it seems that I really miss something, according to your statement, even if I am enlightened, it may not be complete?
　　 　　
Ken: If what you call Enlightenment refers to an understanding of the emptiness of the direct and the base, then you have nothing left to miss. Emptiness is the whole, so you can't miss anything. But Bodhichitta is divided into absolute and relative two levels (for short, absolute Truth and relative truth), and even if you have a direct understanding of absolute Truth, it does not mean that you can be proficient in the details of relative truth. Even if the release to a considerable extent, may not be able to explain the Schrödinger of the Wave program, my book deal with the majority of the relative truth of the details, some of which are not in the Dharma or any kind of wisdom of the inheritance of the study, but involves the emptiness and the light of the body of the direct enlightenment, then bet on the Dharma is right.
　　　　 　　　
Shambhala: Since I have a variety of Buddhist methods for me to play with, I need to read the history of your consciousness.
　　　　
Ken: You really don't need to, unless you think it's interesting or fascinating. Buddhist teachings cannot teach you how to cook Mexican food, and you are likely to still be interested in this sort of thing.
　　　　　
Shambhala: Let's just say that, okay? Do you know what the Buddha didn't know?
　　　　
Ken: Drive a Jeep.
　　　　 　　　
Shambhala: As you have said in a brief history of law, human beings have developed many advanced theories in the evolution of history and mind, and your theory sometimes sounds like Hegel's dialectics, sometimes like Darwin's evolutionary theory, and sometimes like the cosmic consciousness of different factions in Asia, how does your doctrine differ from these knowledge systems?
　　　　
Ken: You're pretty much on the point. My doctrine and these theories all sound alike, for my attempt is to synthesize them and to extract their merits, which is the difference between my doctrine and that of other doctrines, because other doctrines cannot accommodate the different. My interest in integrating all the avenues, and the other doctrines have no interest in this matter.
　　　　 　　　
Shambhala: You do not differentiate your world into atoms, elements, or mental states, but instead synthesize them into so-called "whole sons", so your doctrine sounds much like the Buddhist sutra of Buddhism: The Sanzang of the Scriptures, the law, the last part of the study. On Tibet involves ethics, psychology and epistemology. What effect does possession have on you?
　　　　
Ken: I've been practicing Buddhism for a long time, many of my ideas come from the Dharma or the Dharma, the most important of which is the Dragon tree and the meso school; after all, emptiness and purity are my "central philosophy", in addition to the Hua thought, the only school of knowledge, Tibetan secret large fingerprints and great success, as well as what you said about the It looks very similar to Whitehead's work to parse the experience. All the above-mentioned schools have influenced my whole son's saying. Again, my attempt is to capture the length of the family and to integrate one of the most beneficial doctrines.
　　　　 　　
Shambhala: Your own worldview is complicated enough. Those who meditate may say, "Why do I need to know about global history?" Don't bother me, I just want to meditate. "If so, what would you say to them?"
　　　　
Ken: Go and meditate.
　　　　 　　
Shambhala: You have made some interesting comments about the modernist and postmodernism of the rut period, and you seem to have accepted their point of view, but want to transform them and locate them. Can you explain?
　　　　
Ken: Yes, my point is that all the ways, the theories and the methods of practice have some important information to tell us, but none of them can say the whole truth. Every path is a complete truth, so the key is to combine the less complete truth. It is not to tell that it is right, that it is wrong, but to make it all right. How can they be combined into a rainbow alliance? That's why I accept these ideas and try to convert them, and you say, "Find your own position for them." As to whether I have succeeded, I have to wait and see.
　　　　
Shambhala: Why do you use "the Law world" instead of the "universe" as the name?
　　 　　　
Ken: The name of "The Law Circle" is the ancient term of Pythagoras, which means the universe--matter dimensional, emotional dimensional, mental dimensional and spiritual dimensional--that contain various dimensional elements. "The universe" usually means the physical universe and the dimensional elements of matter. We can say that "The Law Circle" contains the material or the universe, the biological world or life, the mind or the mind, all of which are empty and bright, and they are not separate from emptiness.
　　 　　　　　
One of the catastrophes of modernity is that the law is no longer our basic reality, but only the universe. In other words, only the world recognized by science and materialism is "real", and in the modern and postmodern world there is only a flat and faded worldview, and the two books I have written are meant to restore the "law circle" to a credible concept.
　　 　　　
Shambhala: You describe the law world as a mold linking various spheres of existence, which reminds me of Greeglay. The mind and nature of baertling: the necessary unity. Does this new era of social science affect your mind?
　　　　
Ken: Little influence. I don't think Bateson's theory works for me, although I know that a lot of smart people like to use the arguments in this book. I think this book is a classic tablet world, that is, in the third-person objective language, from the single-dimensional monologue--honestly, it is not well written.
　　　　 　　
Shambhala: Do you think Foucault, Derrida and others have mastered the main points of Asian absolute commentators, and their post-structural approach is a new doctrine?
　　 　　
Ken: The post-structuralism approach has both an innovative side and an inadequate side. The essence of Oriental wisdom is usually the way to help people transform, to free and to realize the emptiness, but structuralism has no such effect, they provide only the way of translation rather than transformation. Although they offer some interesting distortions on the relative truth level, they do not provide a yoga theory of absolute truth.
　　 　　　
In the context of relative truth, structuralism and the wisdom of the east are similar in some aspects, which refers to the Oriental non-matrix theory, the context of truth, the change of meaning and the relativity of meaning and so on.
　　 　　　
These are interesting and important similarities, and I try to take them into account, but these are not the most important issues, and what is really important is to see sex, enlightenment, meditation, evidence, wisdom: These are Foucault, Derrida, Liotta and others cannot provide.
　　 　　
Shambhala: How the Cosmic theory of Tibetan Tantra affects your philosophical development, and sometimes your doctrine reminds me of Kalachakra.
　　　　
Ken: Yes, the various forms of King Kong have an important impact on my overall view, belonging to the non-dense continuation of the Kalachakra law is very extraordinary, in addition to the great success, the heart, the ministry and the discussion is very different, really, all of these factions I can correspond.
　　　　 　　
Shambhala: You want to integrate Freud and Buddha, that is, comprehensive "deep psychology" and "high psychology", why this work is necessary, do you think that these two systems lack of each other is not complete?
　　 　　
Ken: I don't think anything is complete, because the law world has been constantly evolving, new truths are constantly being revealed, new revelations are constantly being uncovered, new Buddhas are constantly popping up, and this is endless, isn't it? If Freud and Buddha can talk to each other, these two important systems of truth can be mutually beneficial. Nullability does not need to depend on either of them, but the world, which is manifest by voidness, has enough space to accommodate the two first-legs. Yes, I think they can really speed up each other's progress.
　　　 　　
Shambhala: Do you think that the ancient spiritual transformation system has not been used in modern times? Because many of the knowledge systems you contain are not used.
　　 　　
Ken: Not applicable? No, on the level of absolute truth, they are applicable, and they are not applicable only at the level of relative truth. Because emptiness is still a different kind of formalization of everything, isn't it? In these classics or Tantra, you can never find instructions on how to operate your computer, and you will never find any explanations for genes, surgical anesthesia or kidney transplants. Similarly, the western world has made significant contributions to the understanding of psychology and psychotherapy, and these contributions are very helpful to the ancient spiritual teachings.
　　 　　　　　
The focus is therefore not applicable or inapplicable; it is a good use of what is already in sight. If your practice helps you, it's great, but when you feel stagnant, maybe psychotherapy can help. I don't think the two sides will be threatened because the universe is so big that it has enough space to accommodate Freud and Buddha.
　　 　　　
Shambhala: What is your inner-secret view, such as the humble fire yoga, the Qi and the Nadis (some inner vision)? These phenomena are not scientifically recognized, but in your system, they occupy the subtle light and self-nature of two of the dimensional. This is somewhat confusing because there are many practitioners who do not acknowledge the existence of these elements and have never dealt with such practices, but you seem to imply that it is necessary to get into the high-level development, and perhaps I have misunderstood your meaning at all.
　　 　　　
Ken: I don't think these methods are absolutely necessary. We should say that in the dimension of the subtle light and self that you have mentioned, these nadis phenomena may occur, but may not occur, depending on your practice and other factors. In other words, when your meditation practice reaches a certain stage, the various coarse-blunt sensations become more and more subtle, including the phenomena of being able to flow, gas, point, and so on, but some people may not have these phenomena at all, but only to strengthen the distinct full-view ability. Now I'm just doing a simple classification that outlines the various phenomena that may occur from coarse to subtle elements, which are common in traditional classics.
　　 　　　
Shambhala: Why some of the walkers have progressed in some way, but in other respects like a uncivilized bastard.
　　 　　　
Ken: I have been trying to classify the paradigm of developmental psychology into two different development routes, one is the development of various tendencies and the other is the development of consciousness waves. Tendencies are divided into cognitive development, emotional development, interpersonal relationship development, spiritual development, and so on, each trend of development has to go through different stages or waves of consciousness, and studies show that these different tendencies are independent: you may develop very high in a certain tendency, and in other tendencies are hindered, For example, a person who develops very well in spiritual practice may be an imbecile in emotion and relationship. In addition, although these tendencies are independent development, they must pass through the same stage or sequence of consciousness waves, for example, they must enter the rut period from the pre-rut period and then enter the latter period.
　　 　　　　
Therefore, although we have a variety of development tendencies, but these tendencies must pass the same stage or consciousness wave order. It is possible for a person to develop very high on a certain tendency, while others are like an uncivilized bastard. (I have sketchy the study in the eye of the spirit.)
　　 　　　　
Back to what you have just said, development may indeed be very uneven. Most of the wisdom is passed on to train people for awareness, cognition and emotional development, such as love and compassion, in a higher or later period, but they are likely to overlook the development of relationships and emotions in the rut period. We all know people who have progressed in meditation but are extremely unpleasant, and in this case, Western psychotherapy is a little more than one--although psychotherapy almost completely ignores the high-level or super-personal dimensional, this is another reason why we need to combine Freud with Buddha.
　　　　 　
Shambhala: Every old ginseng is well aware that growth is usually uneven, but some people say that the tendency of nervousness is degeneration: a person who has progressed in meditation is suddenly seduced by the world of mortals, abandoning meditation and falling into the neurosis of Samsara. Others say that meditation will dig out the hidden problems and make him or her suddenly become a fool, do you think this is not true, or do you have a different view?
　　 　　
Ken: I think the points you put forward are only right at some point. People will give up their meditation practice, usually because the requirements are too strict, and once they return to their old ways, the tendency of nervousness will be worse, because their problems are not solved, but the sensitivity increases, and therefore more painful.
　　 　　　 　
The situation you are proposing is quite common indeed. When you are in the high-level meditation practice, some of the deep-buried problems will begin to be exposed, so the higher-level practitioners may become very exaggerated, because they have solved the surface problem, and the rest is the serious karma. For example, you murdered 20 nuns in a previous life, of course it's just a joke, I just want you to have a specific idea: when you go into a higher-order strip, some deep-buried problems float on the stage, which can be confusing because it doesn't seem like a "progression". In fact it's a bit like frostbite: At first there was no feeling because you were frozen. You don't think you have a problem at all. But the part you're frozen in will thaw out, and then you'll feel like you're hurting. Thawing and healing are horrible, and higher-order meditation is a fast thawing and awakening, which usually causes great pain.
　　　　 　　　
Shambhala: Why meditation is "wrong," you seem to have another way of explaining it.
　　 　　　
Ken: Yes, my view is that human development is divided into several different tendencies, each of which appears as a step of consciousness. The great wisdom tradition only emphasizes two or three of these tendencies, such as cognitive development (awareness development), moral and spiritual development and high-level emotional development (love and compassion), but they neglect other developmental tendencies, such as emotional development, interpersonal development, interaction of relationships, and interaction of social mores. So, while you are progressing in your meditation and cognition, you may still be unbalanced in the overall development. Other development routes may be overlooked by you and thus shrink, your mind may carry a giant and a bunch of midgets, and the more your meditation practice grows, the more serious the imbalance is. Your teacher told you to step up your meditation practice, but you quickly split up like a cheap suit stitch.
　　　　　　
Therefore, we may need to find a more integrated approach to support our lives, this integration approach should be combined with the essence of ancient wisdom and modern knowledge, and the integration of deep-thinking and social common sense, I hope that my work can lead to the two sides have a good-natured talk.
　　 　　　　　
Shambhala: As you said in the previous conversation, if the practitioner only wants to meditate, then "indulge in meditation" is a bit tricky to answer, because you don't seem to think that meditation alone is enough.
　　 　　
Ken: Because you didn't ask me if I thought it was enough to meditate, you're talking about the people who hold the attitude of "Don't bother me, I just want to meditate", and face such people I would say to meditate. I have no desire to interfere in anyone's practice, but if your question is: Is there any other way to help the spiritual person grow? Then I will answer you with the words I have just said. In other words, it should be an interesting and sound way to develop a sensible blend of the oriental tacit approach and the psychological dynamics of the West. If you want a complete worldview, which includes absolute and relative truth, then the Western world can definitely offer a few good dishes for the feast, and any of these approaches is incomplete in comparison. If you create a rejection mentality, you don't have to take part in the feast, but everyone is invited. This is really a feast for Shambhala, and what I understand about Shambhala, the genesis of Bären, refers to the integration of "law" into a vast cultural trend in the present, and a complete picture. "A Brief History of law" outlines many cultural trends, "law" because they are richer, they are also because of the "law" more enriched, I think this truth is obvious
　　 　　　
Shambhala: You're fair, now I'm going to ask you some technical questions, okay?
　　
Ken: Of course you can.
　　
Shambhala: One of the most puzzling things about being a practitioner in the traditional way of Asian mysticism. Before the Enlightenment, the Western world had already had thousands of years of civilized tradition grounded in Christian mysticism, but you stated in the book "Sex, Ecology, spirituality" that thousands of years of Christian civilization did not bring true transformation as promised. Why do you say that? Did Plato, Corpuz, Neoplatonism, and the mystical School of Christianity not cause real transformation?
　　
Ken: Please imagine that if the Buddha was caught in the crucifixion on the day of the Enlightenment and someone in his followers claimed that he was enlightened and was also taken out to crucify, I personally think such a civilization is very frustrating.
　　
Yet this was the encounter of Jesus of Nazareth. "Why did you hit me with a stone?" Is this the right behavior? "The crowd replied," We do this because you are mortal, claiming that you are the son of the Lord. "This means that the person's ego cannot be the same as the big one." One of the reasons why the gentleman was crucified, except for some intricate reasons, was that he realized that "I am one with the father".
　　
It turns out that any spiritual person, once the ego and the big pan is one--the human heart and the divine nature of the beginning of the original--the terror rally tends to follow. Of course, Western Neoplatonism and other higher-order teachings have been passed back and forth in private, but as long as the church can influence the place-it has dominated the Western stage for 1000 years-if you cross the line of defense between the ego and the big pan, you are waiting to enter the dangerous waters. Saint John and his friend Saint. They had crossed the line of defense, but they had barely survived the crisis because they had lowered their figure to describe their own understanding in a very careful and pious language. Master Eckhart also crossed the line of defense, but the language of his teachings was so pronounced that he was formally declared obsolete by the Church, which meant that he did not get into hell, and his remarks came to this end. Jordanu. Bruno: A philosopher, mathematician, and astronomer in the 16th century. His theory influenced the science and philosophy of the 17th century, and was the symbol and the first body of the freedom of thought in the 18th century. He was persecuted by the church all his life and was finally sentenced to death by the Pope. and burned to death for crossing that line of defense, which is a very typical pattern.
　　
Shambhala: You just said that the reason for this is quite complicated, and I think so, can you explain it briefly.
　　
Ken: Let me first cite one of the most interesting reasons. The church was in the early days of the "Holy Spirit School of"──, in the heart of the mind, "and most of their spirituality was grounded in the direct realization of Christ's consciousness (" to make the Mind of Christ Jesus a consciousness in your heart "). Generalizing said that the incarnation of each of the Holy Spirit priests, through the transformation of the Holy Spirit, enlightened the Dharmakaya of Christ. In any case, they clearly have a direct understanding of some very real spiritual realm.
　　
But for hundreds of of years, with the canon of Christianity and the codification of the Apostles, a series of creeds replaced the true understanding, and the church gradually turned from the Holy Spirit to the Christian Corps of Christ, whose jurisdiction was the regional bishop who mastered the correct doctrine, It is no longer the prophets or Holy Spirit priests who cannot be controlled but possess the Holy Spirit. The church has since been defined as a bishop's group and no longer an institution of enlightenment.
　　
Special The relationship between the Church and the order was almost legal and holy, as the ancient Christian writers and eloquent family, born in the 155-160-year-old African city of Carthage, made a connection between the churches and the Teaching Corps. Saiplien, an early Christian bishop, determines the church's legal status in spirituality, and you no longer have to awaken, you just need to be appointed to be a clergyman. A clergyman is no longer a sacred or spiritual person, because he does not need liberation, awakening or purification, he only needs to be in his office. The same you do not need to awaken yourself, you just have to go through a lawful oath to be "saved", as Saiplien said: "If he does not have a mother-General church, he cannot have the father of God."
　　
That would be a wet blanket, why? Because salvation becomes a lawyer's patent, and lawyers often say that we should let the millionaire playboy and God in one, so decided! Don't mention the pure oneness.
　　
Shambhala: Why did it evolve into this?
　　　　
Ken: One of the reasons for saying it white is political rights. Because you know, direct mystical understanding doesn't need to go through intermediaries like bishops, you can reach God's source directly. Oil companies do not like solar energy for the same reason.
　　
So anyone who has a direct conduit to God will not only violate the decrees of the Church but be regarded as a religious heresy, and even your soul will be cursed forever, and you will probably commit treason, and your body will be divided into thousands of bodies.
　　
For these reasons, the goodness-the oneness of the ego and the great Vatican-or the unity of Temptations and divinity-has been a taboo of the Western Church for thousands of years, and as far as the Neoplatonism or alchemist you have mentioned, they do exist, but they are confined to the edge of society. Although there have been many mystics in the West that belong to the subtle light dimension (Dharmakaya), there are few mystics who reach the self-dimension (Svabhavikakaya) and the ideal. The latter is not only the oneness of God, but also the source of the pure and godless God: In the Western world, if you say this word, you will soon be burned alive.
　　
Shambhala: Let's talk about the marginal spiritual trends. What does Plato's so-called "recall" have to do with liberation? Ever since I read "Mei Nuo", I've always thought that there is a relationship between the two, but I'm not sure what it is.
　　
Ken: Yes, I think there really is a very direct relationship between them. In the language known to Buddhists, it is that all sentient beings have a Buddha heart, we all agree that the moment of enlightenment we do not reach the heart of Buddha, but suddenly found its existence, if in Plato's words is to re-remember their own Buddha heart.
　　
In other words, we can't get Buddha-nature, just like we can't get our feet. When we looked down at our feet, we remembered our feet. We forget we have feet, so if someone reminds us that our feet are already there, it will certainly bring some help. Jackson is usually very happy to help us, if you say firmly: "I do not have feet," Jackson will definitely trample your thumb finger, see if you will shout loudly. Then he will look at you and ask you coldly:
　　　　　　
These "directed techniques" refer not to what we do not yet possess, but what they point out is entirely in front of us, but we have forgotten its existence. From the most fundamental point of view, it is to remember or discover this pure, eternal reality of the present, from this perspective, it is indeed a memory of the role.
　　　　
Shambhala: So You think Plato is involved in a discovery.
　　 　　　
Ken: I think so. Since then the neo-Platonic teacher's doctrine can be seen more visibly, as the Apple-drop location is always near the apple tree. Plato said that we were once complete, but forget it, "amnesia" makes us fall from the whole, and once we remember who we are, we can "heal" the split ego. Plato said very precisely, let me read these words to you: "This thing can not be as false as other knowledge of the word, you have to devote a long time to the reflection of this matter, the truth will be like the spark in flames suddenly light your soul." "This is the so-called epiphany. He came back with a very important remark: "I will never make any discussion about this matter, whether it exists or not."
　　 　　
Shambhala: It's all about the style of writing.
　　 　
Ken: Yes, I think so, too. This style is much like "teaching outside biography, not writing, pointing to the heart, see sex into the Buddha." Of course we have to avoid jumping to conclusions too quickly, but if all sentient beings are Buddha-like and you are not crucified for remembering their Buddha-nature, then wise men such as the Pratino, Plato, or the sage may directly recall their true nature, as if they had seen themselves in the mirror and suddenly shouted "Ah!" 」。 As Boethius into distress, Ferroso said to him, "you have forgotten who you are."
　　　　 　
Shambhala: I want to ask you a question about absolute and relative truth. You said that the teachings of Buddhism are entirely applicable to absolute truth, but the manifestation of emptiness in relative dimensional is always changing. According to the teachings of the Dharma, the whole law circle is a wise, a great success is called the Hui, basically and wisdom Hui or observation is the same thing, I do not know whether you agree with this "one wise" statement? Is it the same intelligence that can understand calculus? Is the same intelligence found in quantum mechanics? Is it the same intelligence that a biologist uses to draw a genetic map?
　　
Ken: You asked the question because ...
　　
Shambhala: They may all belong to the same intelligence, but they don't look like the same. These Western scientific and philosophical teachings seem to be the relative truth of Asia, and you clearly believe that the discovery of voidness is an Asian feat, but how can we reconcile this "one-wise" problem, in short, why Ben Hui cannot find calculus, quantum mechanics, and human genetics.
　　
Ken: Because there's nothing like what you're saying, there's only one intelligence. Do you remember? Even the meso school has put forward two kinds of cognitive models, "vulgar Truth" (the World Law) refers to the science and philosophy of this relative truth cognition, "true meaning" (the birth of the law) refers to the discovery is empty. No matter what the relative phenomenon appears, this wisdom of the law circle can illuminate it. In the absolute space of the empty/HPE, all kinds of relative truth, relative things and relative knowledge arise. Ben Hui never chose to stand, and never forced, because nothing is outside of it, so it doesn't need to be opposed. -
　　　　
Shambhala: Can you tell us very briefly whether this "one-wise" saying is true or not?
　　
Ken: We should say that this wisdom is presented in a variety of different forms. As the Christian Mystic says, each of us has the eye of the flesh, the eye of the mind, and the eye of the beholder--all illuminated by "Hui", "Yi Zhi" or "great Heart". Nevertheless, each eye has its own domain, its own truth and its own knowledge, and, most importantly, the use of one of these eyes does not mean that you will use other eyes. As we have said earlier, their development is respective independent.
　　　　
Shambhala: Thus the eye of the beholder has the ability to reveal absolute truth or emptiness, and the eye of the mind and the eye of the flesh can only reveal relative truth and worldly truths.
　　
Ken: It's a very complicated issue, but it's a reasonable conclusion.
　　
The traditional Dharma always uses the sea and its waves to make a metaphor, though it is a tedious one, but it is quite passable. The moisture of water is our true nature, every wave of waves are wet, and none of them is wetter than the others, so if I find one of them wet, I find all the wet of the waves. If I have a direct understanding of true nature or emptiness, or you can say that you have found the wet nature of your life, then in the present moment, I have discovered the true truth of all the waves. Emptiness is not the wave in the waves, but the equal humidity of all the waves, which are beyond the high and low, the size and the Saint-Fains-so voidness cannot be used to support your preferences.
　　
Enlightenment is not a wave of catching, but the wet nature of any wave that is already in sight. After enlightenment, I no longer mistake this little wave as "me", because I am fundamentally with all the waves have become one-no moisture is outside of me, I and the whole sea and its waves formed a "blindly", that taste is wet, void, true nature and the transparent nature of the great perfection (the nature of the light of the Law circle).
　　
Even so, I still don't know all the details of the other waves, such as their height, their weight, their number, etc. These relative truth I have to find out, not a single "wet Sutra" will tell me that no one of the wet sexual tantra can bring me any clues.
　　
That is why I would say that contemplation only applies to absolute truth: it will directly show you the wetness of all waves, the true nature of all phenomena, the emptiness of the law, and the current you have. But contemplation can never tell you the details of all the waves. Like you said, it doesn't make you understand calculus, genetics, or quantum mechanics, and it never makes sense to us in this way.
　　
Shambhala: I would like to ask a question about the chain of large beings, and I suddenly find that the chain of large beings is probably related to the relative truth you are talking about.
　　
Ken: Yes, they are very similar concepts. In other words, the theorists of large chains--from the yogi to the Neoplatonism to the western to the Shambhala mysticism--all argue that the emptiness of the two will manifest a layer after layer of consciousness of the dimensional or consciousness of the spectrum. The various elements of the consciousness spectrum belong to the relative or manifest truth, while the manifestation of the spectrum of consciousness is void or absolute truth. From the most real point of view, absolute truth and relative truth are not separate two things, but the ideal, because the emptiness is not separated from the things of an independent thing, it is the true nature of all things, the wet nature of all waves, and this Hui is true as the nature of awareness or discovery, It is the clear awareness of your moment that the whole universe arises from it.
　　
Of course, this is not an abstract concept. Blindly is a straightforward and clear understanding, in this state, you will be very clearly understand that you are the sky, you are the Earth, the wind in your heart, it is not outside blowing you. In the blindly, you can take a sip of the Atlantic water, swallow into the whole universe, Super Nova in Your heart, you feel that the ever-running galaxy is your head, all this is like the robin in the crystal clear Dawn sing the same pure song
　　
Shambhala: These are the various forms of emptiness, the great fullness of the consciousness wave.
　　
Ken: Yes, the new truths are constantly emerging in the relative world, and they are rising from the awareness or emptiness of your present moment of openness. The relative truth that arise from your sleep may be calculus, physics, pottery, or the technology of making butter, and in any case they must rely on different relative truth and relative energies. They are not equal to emptiness, but they are all kinds of gestures arising from emptiness--all rising from the pure awareness of the present.
　　
So in "one wise" or "great Heart", all sorts of "caution" and "secondary intelligence"--this is the chain of large beings--are like clouds in the sky and waves in the sea, each with their own relative truth and destiny in the relative world.
　　
The West has its own relative truth, the east also has its own relative truth, but from the east we can get an understanding of absolute truth. My main point of view is to integrate the eastern and Western relative truth wisely, and the two sides, together, are based on the emptiness and are interwoven into a complete context. I think this is the most sober and sensible research attitude.

May 16, 2008 Friday 12:59 Bibliography finished in the Beast Love of wisdom Habitat

-------------------------------

PS : In May, "Freedom of Mind" and Citic Press co-organized the issue of Krishnamurti's "relationship" and "Mind Diary", which is the first two of the eight Behnke, both of which are available for purchase at major online bookstores.

Eight of this work is 1. On the relationship 2. Mind Diary 3. On the Truth 4. On Freedom 5. Light self-illuminated 6. The world is in your heart 7. On education 8 grams of notes

One of the "light self-luminous" and "World in Your Heart" is the new version of Huin Dream translation. The other six were published in the mainland for the first time. All are hardcover, different colors.

--------------------------------------

We are a group of internal workers, professional, experienced different, but shared the enthusiasm for reading and care for life, pay attention to the improvement of the quality of life, and willing to use this as a volunteer.

The purpose of the founding of "freedom of the Mind" is to provide the community with a wealth of knowledge and information about the spirit of mind and soul, to create an open and diverse cultural atmosphere through book publishing, humanities lectures, growth groups, refresher courses and network exchanges, so that you and your friends have the resources and opportunities to grow.

From the beginning of reading, through practice, to transform themselves. Listen to the wisdom of life, awaken the sleeping spirit, regain the love and awe of life, and reach the land of freedom in the action of love.

This is the "freedom of Mind" public account, a daily push to send you a mental and spiritual text

Welcome attention
Method 1: Click on the button in the top right corner, select "View Public Account", click on the Focus

Method 2: Open, search in Add Friends: freedom of the mind
Method 3: Search in the number: Freedomloveaction
Method 4: Open, select "Sweep", scan the following QR code

Read

Complaints

Sweep
Follow the public number

Ambitious: Kenn Wilbur in the eyes of the French