Cum dobândim fericirea şi cum o păstrăm? Din ce se constituie ea? Aceste întrebări, fundamentale umanităţii, sunt începutul, rădăcina filozofiei, religiei şi psihologiei buddhiste. Matthieu Ricard este unul dintre cei mai competenţi în a traduce această gândire orientală pe înţelesul şi simţirea occidentalilor, fiindcă a trăit din plin în ambele lumi. Fiu al unui filozof proamerican şi al unei artiste plastice avangardiste, Matthieu Ricard ar fi putut deveni un reputat om de ştiinţă în domeniul biologiei. La 26 de ani, era deţinătorul unei diplome de doctor în genetică moleculară, îndrumat fiind de François Jacob, laureat al Premiului Nobel în medicină. Totuşi, la această vârstă, se retrage într-o mănăstire buddhistă din Nepal, dedicându-şi viaţa meditaţiei. Nici viaţa sa de călugăr nu a fost una mediocră, devenind discipolul apropiat al lui Dilgo Khyentse, ce avea să devină conducătorul şcolii Nyigma, o importantă sectă a buddhismului tibetan. În 2003 a scris cartea Plaidoyer pour le bonheur, tradusă şi în limba română cu titlul Fericirea. Un drept cu care ne naştem, o cale de a-l valorifica. Prelegerea de faţa, ţinuta cu un an mai târziu la conferinţele TED, prezintă liniile de forţă ale cărţii dar şi a psihologiei buddhiste.
vineri, 21 martie 2014
marți, 26 noiembrie 2013
Mind and Life XXVI, January 2013 - Conference topics
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Day 1 - January 17 - Introduction
Morning: Exploring the Nature of Reality: Buddhist and Scientific Perspectives
(02:04:99) Intentional blink test. Results on vipassana practicants.
(02:07:59) Change blindness influenced by meditation.
(02:09:95) Subliminal image of the face.
(02:11:86) The brain is a source of both disillusion an insight.
(02:34:81) Dalai Lama' intervention: Difference between conceptual and nonconceptual conscience. Realm of thoughts.
(02:38:20) State of sleep (discussion).
Afternoon: Session: The Sweep of Science: Knowledge and the Nature of Reality
(00:02:68) Teaching science to Buddhists.
(00:13:31) Difference Between Science an Philosophy.
(00:17:43) Important features of the scientific method.
(00:21:03) Four Principle of Reality.
(00:25:22) Types of relations between two things.
(00:27:50) Forms of inferences relevant in science.
(00:28:33) Means of knowing contingent about the type of facts.
(00:31:92) Science and truth.
(00:59:44) Galileo's experiment.
(01:05:17) Galileo's experiment on the Moon. Discussion about the air on the Moon. Differences between Buddhist and western thinking on movement.
(01:17:43) Results of Galileo's experiment. Einstein thinking.
(01:19:77) Elements an structure of the Reality. The Greek four elements in the Table of the Elements.
(01:32:21) Universe.
(01:40:45) Human body as an object. William Harvey's experiment.
(01:42:79) Extention. Understanding through extension of the observation apparatus.
(01:47:55) Brain investigation in the evolution of science. Dualism.
(01:54:87) The mechanic model. Pineal gland, the place of immaterial spirit.
(01:57:26) 1600-1800: Two centuries of science that is not including mind. What is achieved and what is lost?
(01:59:76) Forms of dualism: Introspection (Wundt).
(02:02:30) Forms of dualism: Tests and tasks.
(02:03:20) Forms of dualism: Brain mapping.
Day 2 - January 18 - Physics
Morning: Quantum Physics, Relativity, and Cosmology
(00:08:80) Why is the candle light yellow?
(00:09:43) Why light can pass even is no air?
(00:13:00) A Brief Introduction to Principles of Quantum Mechanics.
(00:13:00) Identity Principle.
(00:22:74) Indistiguishability.
(00:27:69) Superposition.
(00:30:05) Quantum Holism. Indras's Net.
(00:42:56) Ambiguity.
(00:54:46) Interaction and ambiguity have major consequences.
(01:07:49) Changing the idea of understanding the world worth the idea of understanding our relation with the world.
(01:24:98) Example 1: Schrodinger's cat.
(01:34:47) Intersubjective truth. Intersubiective knowledge.
(01:37:57) Example2: Wave-Corpuscle duality without ontology.
(01:51:83) The Guided Wave Theory.
(01:57:36) Clarification 4: Particles with no intrinsic existence. Comparation with a rainbow (LeBlanc, Espagna).
(02:01:66) Rindler box experiment. Discussion about the absolute cool. Quantum vacuum.
(02:14:43) Clarification 5: Indeterminism. Disturbance in observation is uncontrollable. Causality is not applicable to quantum mechanics (Heisenberg). Indivisibility of quantum phenomena (Bohr).
(02:20:43) Conclusions: Similitudes to Buddhist philosophy. Danger of physics to absolutise materialism. Buddhist perspective on truth in relation to science.
Afternoon: The Nature of Reality
(00:01:82) Context or relationship in the Thory of Relativity. (00:03:03) Watch as archetype of classic phisycs. (00:05:25) Einstein's realism. (00:06:66) Initrinsic Propreties. (00:07:57) Galileo on primary and secondary qualities. (00:11:61) Tibetan epystemology view on proprieties. (00:18:81) World as Intrinsically Intersubjective: experience is subjective. (00:19:97) Relativity: Lenght contraction and relativity of simultaneity. Pole in barn experiment. (00:27:35) Every primary proprety is affected by the relativity.(00:30:34) Crucial significance of the viewpoint. (00:32:25) Events and processes instead of objects.(00:35:39) Implications. (00:41:64) Circling reality.
(00:46:62) What is science [in ralation with nature]? (00:49:71) What is a sciencific theory? (00:55:12) What is a interpretation of a physical theory? (01:01:63) What is quantum theory? (01:05:28) Some interpratations of the QT. (01:13:28) QT, aproblem with the Western culture.
(01:35:51) Early Budhist theory of atom: Early Abhidharma, (01:39:73) Sautrantika revision, (01:42:71) Critique of indivisible particles. (01:46:98) Madhiamaka critique of essentialism. (01:53:27) Theory of the Two Truths.
(02:06:84) Brain body related to mind in Buddhist Thought. (02:14:94) Subtile and coarse energy. The Subtile Mind does not depend on brain. (02:18:92) The ultimate purpose of Buddhism is transformation of one self. (02:21:16) Can we develop so Quantum and Madhiamaka theories to be coomon understand?(02:26:00) Respect between religions. (02:28:88) God in Buddhis theory. (02:29:74) There is a way in wich science can be a foundation to secular ethic?
Day 3 - January 19 - Neuroscience
Morning: Changing the Brain
(00:08:30) William James and the importance of muscular reaction in emotions.
(00:18:17) James Papez model of emotions.
(00:21:03) Discussion: Is capacity to regulate emotions possible only to humans? Patience test to children. Development of child brain.
(00:37:73) Neuroplastics.
(00:45:41) Networks in the brain that are important to attention. Types of attention.
(00:51:80) Thungten Jimpa about attention in Abidharma.
(00:52:47) Connection between attention and emotion.
(00:53:39) Example of how we can study the impact of meditation on emotion and attentions.
(01:05:56) Training compassion.
(01:08:11) Metacognition.
(01:09:71) Basic model of training.
(01:11:61) Different Routes in Understanding Others.
(01:17:46) The Neuroscience of Empathy and Compassion.
(01:22:38) Empathy, Compassion, Emphatic Distress.
(01:24:73) One Week Training.
(01:26:07) Discussion: How positive and negative emotions are defined in Western and Buddhist view?
(01:43:05) Dalai Lama' intervention: Empathy can not extend to your enemy but compassion can go. Empathy is related to the subject attitude, compassion no.
(01:53:20) Discussion about physicians getting no training in dealing emphatic distress.
(01:56:71) Does Buddhism know a Middle Way between empathic and distress?
(02:00:19) Compassion qualities are lost through living and have to be discovered through meditation.
Afternoon: Exploring Neuroplasticity
(00:01:88) Intelligence is measured by the IQ test.
(00:07:60) Influence of trained intelligence. Working memory.
(00:13:34) Crystallised and fluid intelligence. Clear intelligence and Penetrating intelligence (Buddhism).
(00:17:32) Persistence of negative emotions and recovery through meditation.
(00:31:98) Relation between Amygdala and some Buddhist mental states.
(00:34:40) The heart of compassion.
(00:43:25) New methods, new questions.
(00:51:06) Levels of understanding on cognition.
(00:57:39) Motivational Systems: Seeking system, Threat System, Caring System.
(01:07:76) Amygdala, Oxytocin, Trust.
(01:18:87) Mental Training and Compassion.
(01:24:87) Nature and Nurture.
(01:33:80) Neuroplasticity: its discovery and possibility.
(01:41:65) Happyness is a skill.
(01:54:59) Neuroplasticity: a Buddhist's take.
(02:04:89) Conscieusness vs 'mind and metal factors' in Buddism.
(02:10:53) Consciencious', 'mind' and 'mental factors' attributed to Buddhism: points of comparison and clarification.
(02:16:06) Composition of Sleep as a variable mental event.
Day 4 - January 20 - Consciousness
Morning: Consciousness in Western Science and Philosophy
(00:03:02) Qualia of red. First Peson Account vs Thirrth Person Account.
(00:12:68) Forms of conscousness.
(00:16:12) What do we know about counsousness?
(00:18:04) Dalai Lama: At what level apears couscousness?
(00:21:80) What do we know about counsousness?
(00:24:66) Dabate: Can be consciusness without self-consceusness?
(00:40:59) Counsciousness in bees. Panpsychism.
(00:44:87) Counsciousness in mamals.
(00:47:57) Looking for the footprins of consciousness in the brain.
(00:50:49) A theory of Counsciousness.
(00:53:33) The Integrated Information Theory of Giulio Tononi.
(00:54:99) Mesure consciusness.
(00:57:57) The context of Buddist condition.
(01:01:66) Method of speech.
(01:02:66) Cause and beginning.
(01:15:00) Exploring consciounsnees from the perspective of consciouns. The pure experience. Chunyi (is there, primary phenomena).
(01:15:00) Mesureable phenomena. Mesuring pure conscience.
(01:22:53) Inexplicable facts about counscience: Memories from previos lifes,
(01:26:96) clinical death experience,
(01:28:05) knowing ohters thoughts (moshe).
(01:48:27) Dalai Lama about the Subtile Mind and Subtile Matter.
(01:55:37) Michael Davidson: Subtile mind is magic from the point of view of Western Science.
(01:56:92) Mahtieu Ricard explains karma.
(01:57:55) Dalai Lama : We must respect others schoolar or religions thought.
(02:00:00) Tania Singer: Is pure mind related to energy? Rlung.
(02:03:91) How memory information can be carried from a life to an other?
(02:07:28) Phisical and neurogical sciences operates presoposing a material substrate for everything, while buddhist thinking cosider imaterial phenomena too.
(02:09:76) Thupten Jinpa: What is the difference between counscesness and awareness?
(02:14:53) Michael Davidson to Dalai Lama: Why science can not investigate subtile body?
(02:18:93) The role of meditation and yogic exercise in developing the subtile mind.
Afternoon: Approaches to Consciousness
(00:01:71) Visual test: Masking. Footprins of te conscience in the brain.
(00:05:26) Probing the unconscious.
(00:14:69) Many brains inside your head.
(00:22:59) Neuron response.
(00:27:25) Dalai Lama: Which come first? Neuron activity or conscious thought?
(00:30:51) Introduction.
(00:33:20) Pramana thories on mind.
(00:34:96) "I can doubth everything but not the experience itself." (Descartes)
(00:36:61) Thesis statement.
(00:40:31) We are born with grammar capcities.
(00:41:87) How our visual system is capable to recognise an infinite number of entities?
(00:42:65) Computational model of brain principle.
(00:43:38) If you can give an informational caracterisation than anything that has that caracterisation potentially had conscousness.
(00:45:38) Reasons why we don't belive in computational model.
(00:45:38) Concepts are not formal or mathematical, but they are grounded in perceptual and other bodyly capacitieas that are preconceptual. Bodily basis of conceptualisation.
(00:50:34) The Gods and the moths view of the world.
(00:53:84) Can we give a mathematical model of the Pramana theories?
(00:54:72) Conclusions and comments.
(01:01:72) Is the view that coscious experience arises from a material basis imposed by the science?
(01:07:28) Corelation is not causation.
(01:14:40) Consciousness is the starting point of an inquiry. Experience.
(01:18:10) The blindspot of the science.
(01:20:55) The strange loop between the brain and consciousness.
(01:24:79) Discussions. Validating meditative experience. Dilusion. The Zombie issue.
(02:02:75) The regulating (of emotions) function of counsciousness. The ethic issue.
Day 5 - January 21 - Applications of Contemplative Practice
Morning: Clinical and Educational Applications of Contemplative Practice
(00:14:68) The Boulder Model.
(00:15:09) Clinical approaches to psichic sufferings.
(00:15:37) Cognitive Behavioural Therapy.
(00:18:31) Mindfullness vs. Cognitive Therapy.
(00:20:59) Depression.
(00:27:76) Mindfull Cognitive Therapy toolbox.
(00:30:24) Levels of minfullness. Mind being hijacked by thee streem of automatic thoughts.
(00:46:01) Efect of the course on pregnant women.
(00:47:40) Clinical Reasearch Methods.
(00:58:90) Introduction. Historical background.
(01:04:54) Purpuse of education.
(01:09:66) Sustained attention.
(01:10:29) Contemplative pedagogy today. Beholding.
(01:13:27) Design Principles of Contemplative Pedagogy.
(01:16:67) The Rationale for a Contemplative Pedagogy.
(01:20:26) Minfullnes in the K-12 Education.
(01:45:21) Buddhist Approach to Ethics.
(01:47:65) Buddhist Approach to the modes of encountering afflictive emotions.
(01:57:77) Importantce of teaching on impermanence as reality.
(02:03:31) There is a lot of suffering due to human behaviour.
(02:08:97) Religions, not taken sicere, caused a lot of suffering.
(02:10:12) Missunderstood education and missused sciance also caused suffering.
(02:12:40) Only hope is proper education, not metter what religion.
(02:14:85) There is not other choice but secular ethics.
(02:15:59) We have to think at comming generations.
(02:17:47) Ultimately, problems start from the heart.
Afternoon: Promoting Human Development
(00:01:14) Presentation by Diana Chapman.
(00:03:33) Introduction.
(00:06:04) Changing the brain with contemplative practices.
(00:19:44) We have evolved to care…
(00:25:44) Commpasionate behaviours activate de reward centres of the brain.
(00:26:70) Standford Compation Cultivation Training Course
(00:32:40) Opportunities of minfullness: in schools,
(00:33:21) busyness,
(00:35:46) in prison systems.
(00:40:14) Post traumatic disorders in veterans.
(00:42:29) En Group is limited. Can we enlarge it?
(01:29:69) Presentation by Diana Chapman.
(01:31:91) Importance of context. Cultural ripple of the atomic bomb explosion.
(01:38:19) Importance of unexpected creativity.
(01:41:16) Teaching witout loosing originality. Leonard Bernstein.
(01:47:26) Can human beings really be transformed?
(01:50:43) Academy for The Love of Learning. Transformative learning.
(01:53:11) The Learning Filed enquiry.
(01:54:90) Somatic learning.
(01:56:78) Basic Leaning Practice. Informing experience rather then writing prescriptions.
(01:58:84) James R. Doty: Inhibition by fear.
(02:07:37) Aaron Stern: Problems in the public education.
(02:09:73) Geshe Ngawang Samten: Benefits of Minfulness Training.
(02:13:27) Rajesh Kasturirangan.
(02:14:97) Tania Singer: What makes compassion 'softer' then intelect?
(02:16:93) Matieu Ricard: Difference between compassion and empathy.
(02:19:99) Aaron Stern: It taks great courage to give new ideas to the world.
Day 6 - January 22 - Future Directions
Morning: The Future of Monastic Science Education & Buddhism, Science and Modernity
sâmbătă, 20 iulie 2013
Baba Rampuri depre limitele noastre în a înţelege India
Am avut ocazia să văd zeci de feţe ale turiştilor occidentali după prima lor baie în "realităţile" Indiei - de regulă o plimbare pe străzile oraşului unde aterizau - New Delhi sau Calcutta. Deveneau brusc taciturni şi preocupaţi. Chiar dacă vizitaseră obiective turistice fermecătoare şi exotice, încântarea lor era umbrită. Entuziasmului de la urcarea în avion, îi lua locul stupoarea, indignarea, atât cât mai aveau energie, şi, nemărturisită, teama. Teama că şi lor li s-ar putea întâmpla să ajungă să trăiască aşa. "Când m-am culcat aseară, mi-a fost teamă să nu mă trezesc dimineaţă, în stradă, un ricşar care s-a visat profesor" mărturisea un important om de cultură român.
miercuri, 17 iulie 2013
Opt strofe pentru transformarea gândului [cu explicaţiile] Sfinţiei Sale Dalai Lama (VIII)
Astfel, nepângărit de superstiţiile
Celor opt griji lumeşti [1],
Recunoscând toate fenomenele ca fiind iluzorii,
Fie ca să fiu eliberat de robia ataşamentelor.
Această strofă se referă la înţelepciune. Toate practicile descrise până aici trebuie ferite ca să nu fie pătate de superstiţiile celor opt dharme lumeşti. Aceste opt [dharme] pot fi descrise ca albe, negre sau gri.[2] Cred că e suficient să explic această strofă din punctul de vedere al practicilor efectuate, fără lăsa să fie pătate de concepţii greşite ale unui ataşament faţă de existenţa reală – superstiţiile celor opt dharme.[3]
Cum evităm să pătăm practica?
duminică, 31 martie 2013
Mintea şi viaţa, ediţia XXVI: Minte, creier şi materie - o conversaţie critică între gândirea budhistă şi ştiinţă
De mai bine de un sfert de veac, Dalai Lama găzduieşte un ciclu de conferinţe având ca temă filozofia ştiinţelor şi a mentalului. Ediţia de anul acesta, a două zeci şi şase-a, s-a desfăşurat între 17 şi 22 ianuarie la mănăstirea Drepung din Karnataka, India, şi a avut titlul Minte, creier şi materie - o conversaţie critică între gândirea budhistă şi ştiinţă. Douăzeci de oameni de ştinţă cu renume mondial cărora li s-au alăturat erudiţi tibetani de anvergură au dezbătut despre schimbările în înţelegerea noastră asupra universului fizic şi despre natura minţii. S-au utilizat metode aparţinând filosofiei budhiste clasice dar şi cele ale ştiinţei occidentale moderne într-un dialog între viziunea budhistă şi cea occidentală asupra unor teme ca fizica cuantică şi neuroştiinţă.
luni, 25 martie 2013
Baba Rampuri despre Yoga Sutra lui Patanjali
Despre yoga lui Patanjali s-a scris enorm, Eliade, de exemplu, are o carte extrem de laborioasă pe această temă. Însă, până la urmă, toate încearcă să (sur)prindă în conceptualizări occidentale o experienţă orientală. E ştiinţific, e exact, dar prea complicat. Yoga Sutra conţine doar 196 de aforisme, explicaţiile şi notele, inevitabil, sute de pagini. Acolo, în Asia, o asemenea învăţătură se şoptea la ureche, transmiterea nu putea dura săptămâni. Este prin urmare un alt fel de gândire, de existenţă, este ceva firesc, trăit. Pentru noi, conştietizarea firescului este prilej de comedie. Jourdain, care află că de o viaţă vorbeşte în proză. Acolo poate fi prilej de salt spiritual. Am tradus această prelegere fiindcă este extraordinară simplitatea cu
care reuşeşte să limpezească o filosofie religioasă şi o practică, pe
care noi, occidentalii, o percepem foarte complexă, dar şi pentru că este o introducere în modul de a rezona indian. Baba Rampuri este un cetăţean american care a trăit în India din 1970, devenind primul străin iniţiat în ordinul yoghic Naga Sannya. Acum e guru, şi dă învăţătură mai multor discipoli. A trăit în ambele lumi în modul cel mai profund şi este prin urmare în măsură să "traducă" sensurile cele mai adânci. Urmând tradiţia care l-a adoptat, el nu explică ci descrie ceea ce este yoga în viziunea lui Patanjali, iar cunoscându-ne năravurile, ne îndrumă şi nu ne lasă pradă stereotipiilor noastre occidentale, subliniind ce nu trebuie să gândim (neti, neti).
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