【一味·翻译】正式版第一期

野兽爱智慧 2011-05-31 16:21:02
打算六月开始,做成定期活动。一周一次,周六下午两点开始。

第一期,我们讨论frank visser写的威尔伯传,下面是威尔伯为这本书写的前言,沐旋童鞋已经翻译成中文,《ken wilber:thought as passion》将交给她来翻译,我们来敲敲边鼓。请预读。也可在下面先提意见和建议。

地点:国子监街喜鹊咖啡馆

时间:本周六14点----

Foreword

Ken Wilber: Thought as Passion

Frank Visser, SUNY Press, 2003

Ken Wilber

It is a pleasure to introduce my friend Frank Visser's book Ken Wilber: Thought as Passion. Since I seem to be related to the subject of the book, sometimes intimately, perhaps I will be forgiven if I open with a self-serving comment. I very much appreciate the subtitle, Thought as Passion. When I first moved to California, in 1983, and stayed with Roger Walsh and Frances Vaughan in their lovely home in Tiburon, I became good friends with Rollo May, who at that time was seventy-five years old, but still vibrant, sharp, luminous. Rollo was a true hero of mine, for many reasons. First, he was a student and friend of Paul Tillich's, and Tillich was one of the truly great existentialists, as well as one of the two or three finest theologians of the twentieth century. Second, Rollo May was the major interpreter of existentialism for America, and especially of existential psychology. Rollo was a living connection to the great European philosophers who had been formative for me. (I have often described myself as a northern European thinker with a southern European lifestyle who practices Eastern religion--or something like that. "American" is not how I particularly think of myself, although, annoyingly, that is how Europeans think of me, which shows how hard it is to shake cultural embeddedness. But really, Anglo-Saxon empiricism and cowboy pragmatism: who needs it?) Third, Rollo was a wonderful human being, warm and witty and wise.

Here's the self-serving comment. On the cover of one of my books, Up from Eden, was a quote from Rollo: "Ken Wilber is the most passionate philosopher I know." Every now and then somebody has said something kind about my work, but that is still my favorite, especially since it came from Rollo, who, as a true existentialist, believed that passion and truth are close to identical. I mention it now because Frank's subtitle reminded me of that comment and how much it meant to me. Philosophy, to have any meaning at all, must sizzle with passion, boil your brain, fry your eyeballs, or you're just not doing it right. And that applies to the other end of the spectrum of feelings as well. Real philosophy is as gentle as fog and as quiet as tears; it holds the world as if it were a delicate infant, raw and open and vulnerable. I sincerely hope that if I have brought anything to this field, it is a bit of passion.

The following book, although it purports to be about me and my work, is actually about an integral approach to philosophy, psychology, spirituality--to the human condition on the whole. It is true that this book is a chronicle of my own journey to what I hope are increasingly integral stances, but I believe that the only enduring parts of that journey are the ideas themselves, not the bearer of those ideas.

In this volume, Frank presents a summary of some of the phases of my work and his commentary on them. Allow me to get the standard disclaimer out of the way, which is that, in fairness to other treatments of my work, I cannot endorse any of them, including this one. I have not read this book for accuracy (except some of the biographical material), and thus I cannot vouch for its soundness, nor can I respond to critics who use the interpretations given in this book. Having said that, Frank Visser has certainly studied this material as carefully as anybody, and I am deeply appreciative of his efforts to make an integral approach more available to the public. Whether or not this book represents my ideas accurately, it definitely represents ideas that need to be a part of any integral conversation, and for that reason alone, this is an invaluable contribution to the ongoing integral dialogue. I myself have some friendly disagreements with Frank about many of these topics, but I always learn something important from him in our exchanges, and I believe you will, too.

The word integral means comprehensive, inclusive, nonmarginalizing, embracing. Integral approaches to any field attempt to be exactly that--to include as many perspectives, styles, and methodologies as possible within a coherent view of the topic. In a certain sense, integral approaches are "meta-paradigms," or ways to draw together an already existing number of separate paradigms into an interrelated network of approaches that are mutually enriching. In consciousness studies, for example, there are at least a dozen different schools, but an integral approach insists that all twelve of them have important if partial truths that need to be included in any comprehensive account. The same is true for the many schools of psychology, sociology, philosophy, anthropology, spirituality: they all have important pieces of the integral puzzle, and all of them need to be honored and included in a more comprehensive or integral approach.

I am often asked which of my own books I would recommend as an introduction; I still believe A Brief History of Everything is perhaps the best (although A Theory of Everything is the probably the shortest and simplest). Brief History was written as a popular or more accessible version of Sex, Ecology, Spirituality (SES), which was the first major statement of my own integral view. The books prior to SES are preliminary explorations in integral studies, and, although many of them present what I hope are important pieces of an integral view, were I to summarize my work, I would not start before Sex, Ecology, Spirituality. As I said, SES was the first book to outline my own version of integral studies (which is sometimes called "AQAL," short for "all quadrants, all levels, all lines, all states, all types"). After presenting SES, I would discuss the earlier books only as they were useful in forming the subcomponents of a more integral theory. The problem with chronological accounts of my work is that, in reliving earlier debates and dialogues, many of the terms as I now use them become irreversibly contaminated with the distortions of critics who at the time misunderstood what was being said. I personally do not believe that those debates are of much historical interest, in that they are a history of distortions, not facts. At the same time, as a story, the chronology is intriguing enough and has merit as a study in paradigm clashes, where all sides in the discussions (including me) had their fair share of misunderstandings.

The events leading up to SES, which was published in 1995, may be of interest. I had not written or published much for almost a decade, a decade largely devoted to caring for a wife who was diagnosed with cancer shortly after we were married; we hadn't had a honeymoon when the shocking news arrived. Treya and I were married in 1983; she died in 1989. At her request, I wrote of our ordeal in Grace and Grit. Apart from that, I had written little in ten years. The events with Treya changed me deeply, profoundly, irrevocably. I believe that SES represented, in part, the results of the combined growth that Treya and I did for each other. We grew up together, we were enlightened together, and we died together. All of my books up to SES always had a dedication. Starting with SES, none of my books have had a dedication because all of them have been dedicated to her.

Whatever it was that happened, it was as if all the books I had written previously--some ten or eleven of them--were merely preparations, preliminary glimpses, or parts of an integral embrace still struggling to emerge. It was as if the events that transpired with Treya allowed a growth in spirit, given by grace, that finally made enough room for me to even be able to see some of the integral horizons involved. In any event, I know that all of the work I have done subsequently came out of a Heart that I alone did not discover.

My work is sometimes divided into four phases, with the latest (phase-4) being dated with SES and six or seven subsequent books. I am often asked if there is a "phase-5" on the horizon, and I'm not sure exactly what to say about that. As Frank reports, I have in the last year written around 2000 pages, and I suppose some of that, which seems to be fairly novel, might qualify. Since much of this material will be released only after Frank's book is out, interested readers can see some of it posted at wilber.shambhala.com and integralinstitute.org, and you can decide for yourself whether it merits a high-sounding "phase-5" name or is simply rambling repetitions of earlier material. Part of it does seem definitely new--an integral semiotics, as well as an integral calculus, a form of mathematics that replaces variables with perspectives. But who knows?

The one thing I do know, and that I would like to emphasize, is that any integral theory is just that--a mere theory. I am always surprised, or rather shocked, at the common perception that I am recommending an intellectual approach to spirituality, when that is the opposite of my view. Just because an author writes, say, a history of dancing, does not mean that the author is advocating that people stop dancing and merely read about it instead. I have written academic treatises that cover areas such as spirituality and its relation to a larger scheme of things, but my recommendation is always that people take up an actual spiritual practice, rather than merely read about it. An integral approach to dancing says, take up dancing itself, and sure, read a book about it, too. Do both, but in any event, don't merely read the book. That's like taking a vacation to Bermuda by sitting at home and looking through a book of maps. My books are maps, but please, go to Bermuda and see for yourself.

See for yourself if, in the depths of your own awareness, right here and now, you can find the entire Kosmos, because that is where it resides. Birds are singing--in your awareness. Ocean waves are crashing--in your awareness. Clouds are floating by--in the sky of your own awareness. What is this awareness of yours, that holds the entire universe in its embrace and knows the secrets even of God? In the still point of the turning world, in the secret center of the known universe, in the eyes of the very one reading this page, at the very source of thought itself, watch the entire Kosmos emerge, dancing wildly with a passion philosophy tries to capture, crowned with a glory and sealed with a wonder lovers seek to share, rushing through a radiant world of time that is but eternity's bid to be seen: what is this Self of yours?

An integral approach is merely an attempt to categorize, in conceptual terms, some of this glory as it manifests itself. But it is no more than that. Every one of my books has at least one sentence, usually buried, that says the following (this is the version found in The Atman Project): "There follows, then, the story of the Atman project. It is a sharing of what I have seen; it is a small offering of what I have remembered; it is also the Zen dust you should shake from your sandals; and it is finally a lie in the face of that Mystery which only alone is."

In other words, all of my books are lies. They are simply maps of a territory, shadows of a reality, gray symbols dragging their bellies across the dead page, suffocated signs full of muffled sound and faded glory, signifying absolutely nothing. And it is the nothing, the Mystery, the Emptiness alone that needs to be realized: not known but felt, not thought but breathed, not an object but an atmosphere, not a lesson but a life.

There follows a book of maps; hopefully more comprehensive maps, but maps nonetheless. Please use them only as a reminder to take up dancing itself, to inquire into this Self of yours, this Self that holds this page and this Kosmos all in a single glance. And then express that glory in integral maps, and sing with passion of the sights you have seen, the sounds that the tender Heart has whispered only to you in the late hours of the quiet night, and come and join us and tell us what you have heard, in your own trip to Bermuda, in the vibrant Silence that you alone own, and the radiant Heart that we alone, together, can discover.

K. W.
Denver, Colorado

December 2002


肯·威尔伯:火样沉思 弗兰克·维瑟,SUNY出版社,2003

前言

肯·威尔伯

由我来向读者来介绍我的朋友弗兰克·维瑟(Frank Visser)的著作《肯·威尔伯:火样沉思》,我感到非常高兴。因为似乎我就是这本书的描写的主角,所以我侥幸地想,以这样自私的想法来开头写序也是可以原谅的。我非常喜欢这个副标题,火样沉思。1983年,那是我第一次到加州,在位于蒂布龙(Tiburon)的罗杰·沃尔什(Roger Walsh )和弗兰西斯·沃恩(Frances Vaughan) 的可爱的家里,我与罗洛梅(Rollo May) 成为了好朋友, 他那时候已经是75岁高龄的老人,但仍旧保持着那种生机勃勃的魅力,尖锐而犀利。在我心中,他是一个真正的英雄。首先,他是保罗·蒂利希(Paul Tillich )的学生,也是朋友,后者是一位非常伟大的存在主义哲学家,同时也是20世纪数一数二杰出的神学家。另外,通过翻译著作,罗洛将存在主义介绍到了美国,尤其是存在主义哲学。对于我来说,在结识罗洛之前,我对于那些伟大的欧洲哲学家的认识是很程式化的,而罗洛是我与他们之间的生动连结。(我一直这样描述自己,我是一个有着南欧生活方式的北欧思想者,同时又信仰着佛教--或类似的东方宗教。非得特别去记起,我才觉得自己是“美国人“,可恼人的正是我的美国人身份,因为欧洲人们就是把我当美国人看待,这正说明了跨文化的站位理解是多么的困难。但说真的,盎格鲁-萨克逊人的经验主义与美国牛仔的实用主义:谁在乎啊?)最后,我要说的是,罗洛实在是一个太好的人,那么的温暖、幽默而充满智慧。

这些都是些自说自话的表达。在我的一本书,《来自伊甸园》(Up from Eden,)的封面上,援引了罗洛说的一句话:“肯·威尔伯是我所见过的最有热情的哲学家。” 一直以来,总是有人会对我的作品做些评论,但我最喜欢这一句,尤其它又是罗洛说的,罗洛作为一个真正的存在主义者,他相信热情与真理是并肩而行的。我提及此事是因为弗兰克的副标题提醒了我,罗洛的评论对我的意味是如此深长。哲学,要是要有任何意义的话,你必须以火样的热忱来思考,大脑沸腾,目光灼热,否则你就是不进状态,干脆不要干。 这条原则也适用于其他领域的终极感受。纯粹的哲学是温柔如雾而安静如泪的;哲学去掌握世界的感觉好像是对待一个脆弱的婴儿,带着原初的开放性同时又小心翼翼。我由衷地希望,如果说我对哲学领域做出点什么贡献的话,请将其归功于那份热情。

下面大家要读到的这本书,尽管其主题是关于我个人及我的著作,但从人类文明的大范围上看,也是一本整合方法(integral approach)的著作,涵括了哲学、心理学及灵性。这本书确实是一本详细记录我在整合方法研究上步步进阶的求知编年史,但我认为在这个旅程中不朽的是那些发现本身,而非我这个发现者。

这本书中,弗兰克为我的一些著作阶段进行了概述,并附上了他的简评。请允许我先发表一个免责声明,即为了公平起见,对于所有针对我作品的评论,我不会发表任何赞同与否的意见,也包括对这本书。我尚未非常仔细地阅读完整本书(除去那些对我的生平进行传记体描写的部分),因此我尚不能对该书做出认可的担保,也不会回应批评家们对此书转述的观点做出的评论。我已经说过,弗兰克·维瑟显然对我的著作进行了非常深刻的研究,而我也深深感激他的工作,感谢他使得整合方法更加通俗易懂,而面向大众。不论这本书是否准确地呈现了我的观点,在这正在前进的整合对话中,它无疑都是一个珍贵的贡献,它清楚地再现了那些关键的整合论点。 我与弗兰克在其中一些观点上存在这温和的不一致意见,但我从我们的交流中获得了非常重要的启示,相信读者也会的。

“整合的”(integral)这个词意思是综合的,兼容的,非排斥的 ,以及包含的。对于任何领域来说,在存在一致主题的背景下,“整合方法”都试图尽量精确地包含尽可能多的视角,风格和方法论。在某种意义上,整合方法是“超越范式“(meta-paradigms),或者说是将现存的众多的单一范式进行汇聚,使之成为一个互相关联的方法系统,进而相互丰富。例如,在意识研究领域,至少有一打不同分类的学科,整合方法认为这些学科所研究的内容分别组成了真理的一个重要部分,需要将它们综合起来。 同样,对于像心理学,社会学,哲学,人类学以及灵性哲学这些学科来说,它们分别都是伟大而完整奥义的一块重要拼图,它们都应该得到尊重并被包含进更广阔而同一的高级范式中。

我经常问自己究竟我的哪一部著作可以称之为我的代表作; 我仍旧认为《万物简史》(A Brief History of Everything)可能是我最棒的一本书(尽管《万物理论》(A Theory of Everything)一书更短小而精炼)。《万物简史》这本书是比《性,生态和灵性》(Sex, Ecology, Spirituality 简写SES)一书更为通俗和易于理解的作品,后者是我第一本阐述自己整合理念的重要著作。在SES之前的著作主要是对整合研究的初步探索,而且,其中很多表达出了我所希望呈现的整合观点的重要片段,当我总结我工作后,我开始写作《性,生态和灵性》。如前所述,SES是我第一本概述我自己关于整合研究的著作(有时候我也称之为“AQAL”,这是如下几个短语的缩写:“全象限,全水平,全形态,全种类”( all quadrants, all levels, all lines, all states, all types)。在介绍完SES后,我将对我更早期的著作进行一些讨论,因之它们就构成之后更完善的整合理论具有形式上的重要意义。以时间顺序来讨论我的著作意义在于,得以重新审视早期的争论和对话,其中很多议题已经变得面目全非,这是由于当时不可避免地被学界评论而扭曲的。我个人认为,那些争论并不具有历史价值,因为那只是一段扭曲的历史,而不是事实。同时,作为一个真实存在的事件,按照时间顺序来叙述就已经足够有趣了,而且在记述各种范式的冲击中也有着积极的价值,因为争论的各方(包括我)都公平参与了那些误解的构建。

在1995年前,也就是SES出版前发生的一些事情是深具意义的。这之前的几乎10年我少有写作或出版作品,这漫长的10年时间我用于照料我身患癌症的妻子,崔雅,在我们结婚后不久,她就被诊断出患有癌症;这个噩耗的到来时,我们都还没有去度蜜月。我和崔雅1983年结婚,1989年她去世。应她的要求,我将我们在她患病期间的痛苦历练写就成书,即《恩宠与勇气》(Grace and Grit)。除此之外,我在那10年中,写作很少。和崔雅在一起的经历对我的改变浓烈,深刻,不可磨灭。我相信SES的成书,很大程度上得益于我们的共同成长,以及我们为彼此所做的付出。我们一起成长,一起点亮彼此,也一起死亡。我在SES之前的所有著作都有题献。但从SES开始后所有的作品,我不再写题献,因为所有的作品都是献给崔雅的。

不知道这是怎么发生的,似乎我早年写的那些书--总有10本,11本的样子--仅仅是一些准备,是初步的筹备,或者说是整合意识的早期浮现。也许是由于和崔雅的共同经历使得我在灵性成长上得到了飞跃,这是恩宠赐福,并最终使得我得到了足够的空间去看到这些事情中包含的整合之光。不管怎样,我知道随后我所有的著作都不是在孤立的心灵条件下所能够完成的。

我的作品有时被分为四个时期,最近的一个时期(阶段4)以SES以及之后的六七本书为界分。常常有人问我,是不是将会有“第五阶段”出现,我现在也不知道该怎么回应。正如弗兰克提到的,我去年已经写完了将近2000页,而我猜测其中的一些文章也许会被看做是小说。因为其中很多材料我只能等弗兰克的这本书面世后才能公布,因此感兴趣的读者可以在香巴拉的威尔伯主页(wilber.shambhala.com)或整合研究院的主页(integralinstitute.org)上去查阅相关信息,这样你可以自己去判断这些作品究竟是高调的“第五阶段”现身还是仅仅就是炒冷饭。其中很多内容无疑是非常前沿--整合语言学,还有整合积分学,这是一种取代变量的数学视角。不过天晓得?

但有一件事是我确实明了的,也是我将要着重强调的,即任何整合理论只--仅仅是理论。经常让我感到惊讶甚至是震惊的是,有评论认为我是在用整合方法来取代灵性修持,这恰恰与我真正的观点想左。如果一个学者写了或者说了一部舞蹈史,那他绝不是宣称只要阅读该书就可以取代亲自去跳舞。我写了很多关于灵性修持及相关领域的学术文章,其范围涉及很多方面,但我一向主张的是,人们应该亲自去实践灵修,而不是仅仅只是去了解灵修理论。对舞蹈的整合方法是,就去跳舞,同时,也去看关于舞蹈的书。双管齐下,但是任何情况下,不要只是读书。这就好比是想去百慕大旅行,但却只是坐在家里看地图。我的书就像是地图,但是拜托,亲自去百慕大看看。

去寻找你的本真,用你自己的意识深度,就是此时此地,你能发现整个大宇宙(Kosmos),因为它就在这里。鸟儿在歌唱--在你的意识里。海浪在碰撞--在你的意识里。云朵在漂浮--在你的意识天空上。你的意识,掌握着整个宇宙,并且知道一切秘密,甚至是上帝的。在世界转向的静止点,在宇宙秘密的中心,在你此刻注视的这页书上, 在这个思考的本身,可以看到整个大宇宙的显现, 狂野的舞蹈着,带着热情的哲学尝试和捕捉, 以荣誉为其加冕,并以一个爱好者的狂热去寻求、分享和收藏,冲向永恒而光芒四射的世界,不朽将会被看见:到底什么是你的自性?

整合理论其实仅仅是一个分类归纳的尝试,因为从概念上说,具有真理性质的事物是不证自明的。此外不需要做什么。在我的每一本书里至少有一个潜藏的句子,诉说如下意思(见《阿特曼计划》The Atman Project): “以下是阿特曼计划的故事。那是分享我们所见;呈现我们所忆;是你应该从拖鞋上拂下禅宗的尘埃;并最终发现这是神秘面孔上的谎言。”

换句话说,我所有的书都是谎言。 它们仅仅是广大领域的一副地图,是现实的影子,仅仅是死灰书页上的一些没有灵魂的符号,是褪色的荣耀在苟延残喘,什么也代表不了。它们什么都不是,大奥秘(Mystery),空性(Emptiness)只需要被认出来:不是掌握,而是感受,不是思考,而是呼吸,不是一个客体,而是整个空间,不是一项课程,而是终身修持。

现在这本书也是一张地图;幸运的是这是一张更容易理解的地图,但归根结底,也只是地图而已。 请仅仅是用它作为跳舞时的一个指导,而请用你的自性去探索,你的自性会带你越过书页得以瞥见大宇宙的神秘一隅。然后请呈现出你对整合图景的所感所见,为那些你从未见过的美景而热情歌唱,那从温柔的心底发出的轻声赞叹是你静夜中默默体会而来的,然后请加入我们,分享你自己的百慕大之旅,那充满战栗的宁静,由此,我们闪光的灵性存在,能够发现一切。

肯·威尔伯
于2002年12月写于科罗拉多 丹佛
野兽爱智慧
作者野兽爱智慧
307日记 6相册

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