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Ето няколко цитата от "Тибетска книга за живота и смъртта" на Согиал Ринпоче, който може би в някаква степен изясняват понятието "универсална енергия":
"Съвременната наука разкрива пред нас огромен брой взаимозависимости... Физиците ни въвеждат в света на квантовата механика - свят, който изумително прилича на блестящата мрежа, обхващаща Вселената, описана от Буда. Точно както скъпоценните камъни от тази мрежа, частиците съществуват като различни комбинации от други частици. И така, когато се вгледаме в себе си и в нещата около нас, които смятаме за стабилни, солидни и трайни, ще разберем, че всъщност те са не по-реални от един сън."
"Много показателен ми се струва фактът, че при изследванията на съвременната физика материята се разкрива като океан от енергия и светлина. "Материята се оказва кондензирана или замръзнала светлина... цялата материя е светлина, кондензирана във форми, които се променят със средни скорости , по-малки от скоростта на светлината" - отбелязва . Съвременната физика разбира светлината и като многостранно явление: "Тя е енергия, но и информация - съдържание, форма и структура. Тя е потенциалът на всичко."
"Физикът Дейвид Бом описва реалността като "непрекъсната цялост в плавно движение."
Последният пасаж е прекалено дълъг, за да го преписвам, така че намерих книгата в pdf формат, на английски, и копирам текста от там:
Over the years and over many meetings with scientists of
all kinds, I have become increasingly struck by the richness of
the parallels between the teachings of Buddha and the discoveries
of modern physics. Fortunately many of the major philosophical
and scientific pioneers of the West have also become
aware of these parallels and are exploring them with tact and
verve and a sense that from the dialogue between mysticism,
the science of mind and consciousness, and the various sciences
of matter, a new vision of the universe and our responsibility
to it could very well emerge. I have been more and
more convinced that the bardo teachings themselves, with
their threefold process of unfoldment, have a unique contribution
to make to this dialogue.
From all the possible alternatives, I would like to focus here
on one particular scientific vision, one that has especially
absorbed me—that of the physicist David Bohm. Bohm has
imagined a new approach to reality that, while being controversial,
has inspired a great sympathetic response from
researchers in all sorts of different disciplines: physics itself,
medicine, biology, mathematics, neuroscience, psychiatry, and
among artists and philosophers. David Bohm has conceived a
new scientific approach to reality based, as the bardo teachings
are, on an understanding of the totality and oneness of
existence as an unbroken and seamless whole.
The multidimensional, dynamic order he sees at work in
the universe has essentially three aspects. The most obvious
THE UNIVERSAL PROCESS 357
one is our three-dimensional world of objects, space, and time,
which he calls the explicate or unfolded order. What does he
believe this order is unfolded from? A universal, unbroken
field, "a ground beyond time," the implicate or enfolded order, as
he terms it, which is the all-encompassing background to our
entire experience. He sees the relationship between these two
orders as a continuous process where what is unfolded in the
explicate order is then re-enfolded into the implicate order. As
the source that organizes this process into various structures,
he "proposes" (a word he likes to use since his whole philosophy
is that ideas should be created out of the free flow of dialogue,
and be always vulnerable) the super-implicate order, a yet
subtler and potentially infinite dimension.
Could not a vivid parallel be drawn between these three
orders and the three kayas and the process of the bardos? As
David Bohm says: "The whole notion of the implicate order is,
to begin with, a way of discussing the origin of form from out
of the formless, via the process of explication or unfolding."5
I am also inspired by David Bohm's imaginative extension
of this way of understanding matter that arose out of quantum
physics to consciousness itself, a leap that I think will
come to be seen as more and more necessary as science opens
and evolves. "The mind," he says, "may have a structure similar
to the universe and in the underlying movement we call
empty space there is actually a tremendous energy, a movement.
The particular forms which appear in the mind may be
analogous to the particles, and getting to the ground of the
mind might be felt as light."6
Hand in hand with his notion of implicate and explicate
order, David Bohm has imagined a way of looking at the relationship
between the mental and the physical, between mind
and matter, called soma-significance. As he writes: "The notion
of soma-significance implies that soma (or the physical) and its
significance (which is mental) are not in any sense separately
existent, but rather that they are two aspects of one overall
reality."7
For David Bohm, the universe manifests three mutually
enfolding aspects: matter, energy, and meaning.
From the point of view of the implicate order, energy and matter
are imbued with a certain kind of significance which gives form to
their overall activity and to the matter which arises in that activity.
The energy of mind and of the material substance of the brain are
also imbued with a kind of significance which gives form to their
358 THE TIBETAN BOOK OF LIVING AND DYING
overall activity. So quite generally, energy enfolds matter and
meaning, while matter enfolds energy and meaning... But also
meaning enfolds both matter and energy... So each of these basic
notions enfolds the other two.8
Simplifying an exceptionally subtle and refined vision, you
could say that for David Bohm meaning has a special and
wide-ranging importance. He says: "This implies, in contrast to
the usual view, that meaning is an inherent and essential part
of our overall reality, and is not merely a purely abstract and
ethereal quality having its existence only in the mind. Or to
put it differently, in human life, quite generally, meaning is
being . . ." In the very act of interpreting the universe, we are
creating the universe: "In a way, we could say that we are the
totality of our meanings."
We are such stuff as dreams are made on and our little lives are rounded with a sleep...
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Re: съвсем ексцентрично!!! [re: Last Roman]
