020101 ☺Michael Wayne ▤Creativity and Quantum Thinking

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Introduction

引言

I was watching part of the recent Academy awards and found myself in agreement with a statement made during the broadcast. In a video clip showing previously awarded Oscars to members of a film technology group, one of the speakers stated “art and science are one and the same.”
我在观看最近一次奥斯卡颁奖典礼的一部分时，发现自己同意了直播中所发表的一项声明。在一个展示电影技术小组成员以往获奖奥斯卡的视频片段中，其中一位发言者表示“艺术与科学本质上是一体的。”

Our Educational Model

我们的教育模式

Disconnected

脱节

Unfortunately, the way we form our thinking patterns are based on the current educational model, a model that is quite disconnected (Root-Bernstein, 1999, p. 22). We are taught various disciplines separately, leading to a lack of comprehension as to how things are interlinked. Instead, we pigeonhole each discipline, not seeing the interrelationship of the parts to the whole. Without seeing how the parts are connected to the whole, each discipline loses its essence, its foundational underpinnings; each discipline then exists in a vacuum. And, according to classical physics, a vacuum is an area devoid of energy and life (but thanks to quantum theory we now know that a vacuum is quite the opposite). Thus begins the climb to a way of thinking that is devoid of vitality, thinking that is analytical and piecemeal.
不幸的是，我们形成思维模式的方式是基于当前的教育模式，这种模式相当脱节（Root-Bernstein, 1999, 第22页）。我们被分别教授各个学科，导致我们无法理解事物之间的相互联系。相反，我们将每个学科划分得十分狭隘，看不到部分与整体之间的相互关系。没有看到各部分如何与整体相连，每个学科就失去了其本质、其基础支撑；每个学科于是存在于真空之中。而且，根据经典物理学，真空是一个缺乏能量和生命的区域（但多亏了量子理论，我们现在知道真空恰恰相反）。由此开始了那种缺乏活力、仅仅是分析和零碎思考的思维方式的攀登。

Disciplining the mind

规范思维

In fact, the entire concept of disciplines is an artifice invented by Francis Bacon. He surmised that because civilized thought is considered disciplined, then the natural sciences should follow suit and call themselves disciplines. Each of the branches of the natural sciences then became to be called disciplines; other branches of the sciences and humanities then followed suit. And all, by calling themselves disciplines, followed Bacon’s injunction to discipline the imagination for the good of scientific and intellectual inquiry (Goodwin, in Harman and Clark, 1994, p. 238).
实际上，整个学科概念是弗朗西斯·培根发明的一个伪装。他推测，既然文明的思想被认为是有纪律的，那么自然科学也应效仿，将自己称为学科。自然科学的各个分支于是被称为学科；其他科学和人文学科也随后效仿。所有这些，通过称自己为学科，都遵循了培根关于为科学和智力探究的利益而规范想象力的训诫（Goodwin，见 Harman 和 Clark, 1994, 第238页）。

I can relate to this very well. In my education I was very adept at math. I was a proud slide-rule carrying math geek. Yet in physics and chemistry, I did not do so well – I could not see how the sciences had any connection to math, or was I taught as such. The concepts in the sciences boggled my mind and I couldn’t catch hold of them. It was only in later years, when I began the process of self-education, that the sciences started to become easy for me. The trick was my self-education was interdisciplinary, and I began to comprehend an underlying value system that was the foundation of life.
我对此深有感触。在我的教育中，我在数学方面非常出色。我曾是一个自豪的带着算尺的数学怪才。然而在物理和化学方面，我表现并不出色——我看不出科学与数学之间有何联系，或至少我没有被教导过这一点。科学中的概念使我头脑混乱，我无法掌握它们。直到后来的岁月中，当我开始自我教育的过程时，科学才开始变得对我来说容易起来。诀窍在于我的自我教育是跨学科的，我开始理解一种构成生命基础的内在价值体系。

I was reminded of this just recently when I was watching a video on quantum theory. While watching it I thought to myself, “Why wasn’t I taught this in high school?” I believe had I learned this in high school, instead of the Newtonian version of classical physics, I would’ve had a better time of it, because it would have been far more interesting and ultimately, much more interconnected to other things I was learning. In the book Sparks of Genius (1999) by Robert and Michele Root-Bernstein, the authors relate a similar story:
就在最近，当我在观看一段关于量子理论的视频时，我又想起了这点。在观看过程中，我对自己说道，“为什么我在高中时没有学到这个？”我相信如果我在高中学到这个，而不是牛顿版的经典物理学，我的经历会更好，因为那样会更加有趣，最终也会与我正在学习的其他东西更加相互关联。在Robert和Michele Root-Bernstein合著的《天才的火花》（1999）一书中，作者讲述了一个类似的故事：

We had a friend – we’ll call him John – who was considered one of the most brilliant students in the history of our college. He completed unheard-of amounts of work, acing class after class. This was no mean intellectual feat, though John’s feet, like those of many a mere mortal, turned out to be made of feet of clay.
我们有一个朋友——我们称他为约翰——他被认为是我们学院历史上最聪明的学生之一。他完成了前所未闻的大量作业，一次又一次地在课堂上名列前茅。这并非是一项简单的智力壮举，尽管约翰的双足，像许多凡人一样，最终被证明是由泥土做成的。

We made the disheartening discovery on the way out of the physics building, just a few weeks after a series of lectures on mechanics. John was a rather tall, lanky young man – no athlete, but no 90-pound weakling either. Nevertheless, try as he might, he could not open one of the very heavy oak doors of the old lecture hall. One of us reached for the doorknob and gave the door a shove that swung it cleanly open.
就在一系列关于力学讲座后的几周内，我们在离开物理楼的途中发现了一个令人沮丧的事实。约翰是个相当高挑、瘦长的年轻人——既不是运动员，也不是那种只有90磅重的弱者。尽管他尽了全力，他还是打不开那座老旧讲堂那扇沉重的橡木门。我们中的一个人伸手去拿门把，然后猛推了一下，把门干净利落地打开了。

“How did you do that so easily?” John asked.
“你怎么这么轻松就做到了？”约翰问道。

“You’re kidding, right?” we responded. “We just studied the physical principles that relate to doors a couple of weeks ago.” John had mastered the relevant equations so thoroughly that he got one of the highest scores ever recorded on the midterm exam, but nevertheless he appeared puzzled. “No. Really. I don’t understand,” he said.
“你在开玩笑吧？”我们回答道。“我们就在几周前刚刚学习了与门相关的物理原理。”约翰已经如此彻底地掌握了相关的方程式，以至于他在期中考试中取得了有史以来最高的分数之一，但他仍然显得困惑。“不，真的。我不明白，”他说道。

We gave him a clue. “You were pushing at the center of the door rather than at the edge.”
我们给了他一个提示：“你是在推门的中间，而不是边缘。”

“So?”
“那又怎样？”

“Well, why are doorknobs usually put at the edges of doors rather than in the middle?” “It’s easier to make the latching mechanism, I suppose,” John essayed. “Sure. But what physical principle is involved?” John shrugged his shoulders. He really hadn’t the slightest idea. For all his genius, he wasn’t putting us on. “Torque, John, torque!” we cried.
“嗯，那为什么门把手通常装在门的边缘而不是中间？” “我想是因为制造闭锁机构更容易，”约翰试探着说。“当然。但涉及到什么物理原理呢？”约翰耸了耸肩。他真的毫无头绪。尽管他极具天赋，但他并没有故意捉弄我们。“扭矩，约翰，扭矩！”我们喊道。

The problem was that John made no connection between this intellectual work and his personal experience of the physical world around him. Torque problems were posed by a physics professor and solved using mathematics during a test. John could see what one might characterize as the “illusions” of torque equations before his mind’s eye, but it had never occurred to John that such mathematical problems existed in real life. He could not relate his incredible store of academic knowledge and his fantastic facility with numbers to everyday activity. (pp. 14-16)
问题在于，约翰没有将这些智力上的工作与他对周围物理世界的个人体验联系起来。扭矩问题是由物理教授提出并在考试中用数学解决的。约翰能够在脑海中看到可以被描述为扭矩方程的“幻象”，但他从未想到这些数学问题在现实生活中存在。他无法将他那惊人的学术知识储备和他在数字方面的出色才能与日常活动联系起来。（第14-16页）

The Demilitarized Zone

非军事区

Not too long ago I had the privilege of visiting a middle school in the city of Schenectady, NY, to address a class on Chinese medicine. This was an honors class, so they were well above average in intelligence. The teacher had sparked their interest by having them do reading on the subject. It was an enjoyable experience for all parties involved.
不久前，我有幸访问了纽约斯克内克塔迪市的一所中学，为一个班级讲解中医。这是一个荣誉班，所以他们的智力远高于平均水平。老师通过让他们阅读有关该主题的资料来激发他们的兴趣。对所有参与者来说，这都是一次愉快的体验。

My education came while I was walking the corridors of the school. It had been a long time since I had last been in a middle school. I honestly felt like I was in prison. The “inmates,” the kids, prowled the corridors, their pent-up energy and raging hormones barely under control. The teachers looked weary and frazzled, probably because they are caught in the middle of a system that asks them to shovel information into the brains of these predominantly disinterested, bored, unfocussed, inattentive kids. And amidst all this are the “correction officers,” mainly in plainclothes, walking around, eyeing the action, talking into their walkie-talkies, maintaining the peace and calm.
我的学习是在走过学校走廊时进行的。自从我上次进入中学已经过去了很长时间。我真切地感到自己仿佛置身于监狱之中。那些“囚犯”，也就是孩子们，在走廊里游荡，他们压抑的能量和狂暴的荷尔蒙几乎无法控制。老师们看起来疲惫不堪、心烦意乱，可能是因为他们被困在一个要求他们将信息灌输进这些大多漠不关心、无聊、注意力不集中的孩子大脑中的体制里。而在这一切中，还有那些“改造官”，大多穿着便衣，四处走动，观察着现场，通过对讲机交谈，维持着和平与平静。

This scene wasn’t much different than a battlefield – it was that tense. More accurately, it could be called a demilitarized zone. The only thing missing was the armies of both sides firing weapons at one another. We wonder why our schools are imploding amidst the episodes of violence – the answer is right in front of our nose. The schools are stifling our young, forcing them to think a certain disciplined way; in doing so, we are fitting their minds into a square box, a box that tells them there is only one way to think: the linear way. There is only one right answer, our schools tell us, and the answer is what we tell you it will be. The approach fostered in schools can be summed up by the title of a book by Edward de Bono: I Am Right, You Are Wrong (1990).
这一场景与战场没什么不同——紧张程度就是如此。更准确地说，这可以称为非军事区。唯一缺少的就是双方军队互相开火。我们不禁想知道，为什么在暴力事件不断发生的情况下，我们的学校却在崩溃——答案就摆在我们面前。学校正在扼杀我们的年轻人，迫使他们以一种特定的、有纪律的方式思考；在这样做的过程中，我们把他们的思维装进了一个方盒子，这个盒子告诉他们只有一种思考方式：线性思维。学校告诉我们，只有一个正确答案，而这个答案就是我们告诉你的答案。学校所培养的方法可以用爱德华·德·博诺的一本书的标题来概括：《我对，你错》（1990）。

I Am Right, You Are Wrong

我对，你错

In his book, de Bono discusses the inherent weaknesses of a system based purely on a logic system. This system creates a dichotomy in which perceptions are divided between right or wrong and choices boil down to absolutes of either/or, without any gray areas in between. And with these discriminations, de Bono argues, it becomes virtually impossible to create new perceptions that cut across this chasm of absolute beliefs.
在他的书中，德·博诺讨论了一个完全基于逻辑体系的系统的内在弱点。这个系统制造了一种二分法，将感知分为对与错，选择归结为绝对的非此即彼，而没有任何中间的灰色地带。德·博诺认为，正是由于这些区分，几乎不可能创造出跨越这种绝对信念鸿沟的新感知.

Critical thinking. De Bono also discusses the problems with modern-day education, saying that too much emphasis is put on critical thinking and not enough on constructive and creative thinking. With critical thinking, the student learns to analyze and find what is wrong with something. Every attempt is made to unpeel the model until all errors are removed. De Bono asks “Is thinking that is free from error good thinking?…Critical thinking lacks the productive, generative, creative and design elements that are so needed to tackle problems and find our way forward…Our traditional thinking system is based on ‘truth,’ which is to be uncovered and checked by logic and argument. The result is a strong tendency towards negativity and attack. Negativity is seen to be a powerful way of uncovering the truth” (pp. 6-7).
批判性思维。德·博诺还讨论了现代教育的问题，他指出现代教育过分强调批判性思维，而对建设性和创造性思维重视不足。通过批判性思维，学生学会分析并找出事物的问题所在。每一次尝试都在剥离模型，直至所有错误被消除。德·博诺问道：“没有错误的思考是好思考吗？……批判性思维缺乏解决问题和寻找前进之路所必需的富有生产力、生成性、创造性和设计性的元素……我们传统的思维系统基于‘真理’，而真理需要通过逻辑和辩论来揭示和验证。结果就是产生了强烈的消极和攻击倾向。消极被视为揭示真理的一种强大方式”（第6-7页）。

Praise to criticism ratio. Research has shown that a four to one ratio of praise to criticism is needed to help students stay on track, and an eight to one ratio of praise to criticism is required to help students make a change in their habits and abilities (Firestien, 2001). This seems like a worthwhile and easily achieved goal, yet if, as De Bono says, critical thinking is the main approach in schools, then the methodology of teaching does not emphasize enough the value of praise over criticism.
赞扬与批评的比例。研究表明，要帮助学生保持正轨，需要四比一的赞扬与批评比例，而要帮助学生改变他们的习惯和能力，则需要八比一的赞扬与批评比例（Firestien, 2001）。这似乎是一个有价值且容易实现的目标，但如果如德·博诺所说，批判性思维是学校的主要方法，那么教学方法就没有充分强调赞扬相对于批评的价值。

Punishment. I was reminded of this recently when a woman told me her sixth grade son was given three days of detention for not doing his homework “right.” She was outraged, but wasn’t sure how to go about fighting the system. And a friend of mine was telling me, not too long ago, how he got a split lip in Catholic school: the teacher turned his back to the class, and while the teacher was in that position, my friend was talking to the classmate next to him. The teacher heard him, and asked him to come to the front of the class. When he did, the teacher punched him in the face, knocking my friend backward over a few desks. With blood spilling down his face, my friend meekly returned to his desk.
惩罚。最近有一位女士告诉我，她六年级的儿子因为没有“正确”地完成作业而被留校三天，这让我又想起了这一点。她非常愤怒，但不知道如何对抗这个体制。而我的一个朋友不久前告诉我，他在天主教学校时嘴唇裂开了：那时老师背对着班级，当老师处于这种状态时，我的朋友正和旁边的同学交谈。老师听到了，叫他到教室前面。当他走过去时，老师一拳打在他的脸上，把我的朋友打得跌倒在几张课桌后面。血从他的脸上流下，他谦逊地回到了自己的座位。

Sure, my friend never acted out in this teacher’s class again, but at what price? What did it do to my friend’s perception of education?
当然，我的朋友再也没有在这位老师的课堂上胡闹过，但代价是什么？这对我朋友对教育的看法产生了什么影响？

Visions of Change

改变的愿景

A New School Format

一种新的学校模式

And so, as I was walking the corridors of this middle school, sensing the various staked out turfs, I had the vision what schools need is to change their formats and teaching methods. The students need more time out in the field, doing hands-on work that will give them practical real-world experience, in addition to their classroom time – which is necessary for intellectual growth. At this age kids are very physical, and need to find avenues of expression; making them sit still and quiet for so many hours a day is virtual torture. They don’t need teachers who instill fear in them; they need mentors and role models to help shape their futures and allow them to become potential leaders.
于是，当我走过这所中学的走廊，感受着各自划分的领域时，我萌生了一个愿景：学校需要改变其模式和教学方法。学生们需要更多的实地时间，进行实践操作，这将为他们提供切实的现实世界经验，除此之外还有课堂时间——这是智力成长所必需的。在这个年龄段，孩子们非常好动，需要找到表达自己的途径；让他们一天中静静地坐着不动相当于酷刑。他们不需要给他们灌输恐惧的老师；他们需要导师和榜样来帮助塑造他们的未来，让他们成为潜在的领导者。

Just a pipe dream perhaps, but many a new idea starts out as a pipe dream. The trick is that to bring new ideas to fruition, perseverance is required. A new idea will at first be criticized, attacked, and/or ran away from, and the critical thinkers will unequivocally state why it won’t work.
也许这只是一个白日梦，但许多新想法一开始都是白日梦。诀窍在于，要使新想法开花结果，需要坚持不懈。一个新想法一开始会受到批评、攻击和/或被人回避，而批判性思维者会明确无误地说明它为何行不通。

Toll Booths

收费亭

For instance, in 1959, a man living in Marin County, California, and working in San Francisco, devised a method to reduce his commuting time. He was weary of being stuck everyday in his car because of the tollbooths on either side of the Golden Gate Bridge. There must be a way to save time, fuel consumption, and wear and tear on the vehicles, he wondered. And then he came up with a revolutionary thought: why not just have toll collectors on one side of the bridge, and let the toll be double the one-way fare?
例如，1959年，一位居住在加利福尼亚州马林县并在旧金山工作的男子，想出了一种方法来缩短他的通勤时间。他厌倦了每天因金门大桥两侧的收费亭而被困在车里。他在想，肯定有办法节省时间、燃料消耗以及减少车辆的磨损。然后他想出了一个革命性的想法：为什么不只在大桥的一侧设置收费员，让通行费变成单程票价的两倍呢？

Now in this day and age that would hardly be considered a radical concept. But in 1959 it had never been done before, and no one was sure if it was such a good idea. It flew in the face of common practice. The critical thinkers were able to tear apart the idea and find the errors inherent in it.
在当今这个时代，这几乎不会被认为是一个激进的概念。但在1959年，这从未有人尝试过，也没人确定这是否是个好主意。它违背了常规做法。批判性思维者能够分解这个想法，并找出其中固有的错误。

It wasn’t until 1967, a mere eight years later, that the idea was given a trial run. A new regional commissioner of transportation had been appointed, and he was somewhat of a neophyte, not totally cognizant of all the so-called “accepted” practices. He was willing to give it a shot. It was such a phenomenal success that within one year, the field of bridge toll collecting across the country adopted the practice. (Firestien, 2001)
直到1967年，也就是仅仅八年之后，这个想法才得到了试行。一位新的地区交通专员被任命，他有点新手，不完全了解所有所谓的“公认”做法。他愿意试一试。结果是如此惊人，以至于在一年之内，全国桥梁收费领域都采用了这种做法。（Firestien, 2001）

To achieve this change took two variables: the innovator who refused to admit it couldn’t be done (and had the perseverance to wait it out); and a sympathetic person with the power to put it into practice, somewhat naive to the nature of the field he was overseeing.
要实现这种变革需要两个因素：一个是拒绝承认它不可能实现（并且有毅力坚持到底）的创新者；另一个是拥有执行权力、对他所监管领域的性质略显天真的同情者。

Ignorance is Bliss It was the historian of science, Thomas Kuhn, who understood this phenomena when he wrote:
无知即幸福。正是科学史家托马斯·库恩在写道时理解了这一现象：

Almost always the men who achieve these fundamental inventions of a new paradigm have been either very young or very new to the field whose paradigm they change. And perhaps that point need not have been made explicit, for obviously these are the men who, being little committed by prior practice to the traditional rules of normal science, are particularly likely to see that those rules no longer define a playable game and to conceive another set that can replace them. (1962, p. 90)
几乎总是那些实现了新范式根本性发明的人，要么非常年轻，要么在他们所改变的领域中还非常新鲜。也许这一点本不需要明确指出，因为显然这些人由于此前的实践对传统的常规科学规则投入甚少，所以特别容易意识到那些规则不再定义一个可行的游戏，并构想出可以取代它们的另一套规则。（1962, 第90页）

I know nothing about the bureaucracy of the educational system, so according to Kuhn I would be a good candidate to strive to change it; unfortunately I don’t have the time to commit to attempting to change it. Yet, obviously something needs to be done.
我对教育系统的官僚作风一无所知，所以根据库恩的说法，我本可以成为改变它的一个不错的人选；不幸的是，我没有时间去尝试改变它。然而，显然必须做些什么。

Learning to Think

学习思考

Expressing An Opinion

表达观点

First and foremost, we need to recognize that some students have different ways of thinking and expressing themselves. We cannot force all of them to think from the same mold. A letter writer to a daily newspaper recently voiced her concerns in this regard. The letter writer was commenting on an article in a newspaper, in which Ronny Glassman, director of Application and Interview Coaching Services, Ltd., a consulting firm for college applicants, was quoted as saying “To succeed you have to give them what they need to see…students who rock the boat rarely get into their first choice of college.” Rocking the boat included, according to Mr. Glassman, expressing an opinion.
首先，我们需要认识到一些学生具有不同的思考方式和表达方式。我们不能强迫所有人都按照同一模式思考。最近，一位给日报写信的读者就此表达了她的担忧。这位信件作者在评论一篇报纸文章时提到，在那篇文章中，Ronny Glassman（Application and Interview Coaching Services, Ltd. 的主管，一家为大学申请者提供咨询的公司）被引用说：“要成功，你必须给他们展示他们需要看到的……那些搅动局面的学生很少能进入他们第一志愿的大学。”根据Glassman先生的说法，搅动局面包括表达一个观点.

The letter writer was appalled by this advice and wondered what kind of commentary that was on “our educational institutions.” The letter writer went on to write, “I thought the purpose of education was to help young people learn to think, to reason, to feel and to be independent and responsible” (Wieck, March 22, 2001, p. A10).
这位信件作者对这种建议感到震惊，并质疑这究竟是什么样的对“我们教育机构”的评论。这位信件作者继续写道：“我原以为教育的目的在于帮助年轻人学会思考、推理、感受，并变得独立和负责任”（Wieck, 2001年3月22日, 第A10页）。

Merging With the Group

与群体融合

That should be the ideal of educational institutions – to encourage students to think for themselves. But the problem once again is the concept of critical thinking. If a student comes up with an idea that is not part of the norm, the critical thinkers will attack his idea. Unless the student is extremely strong mentally, and capable of weathering the attacks of his peers and superiors, he will be quick to shrink his thinking and merge with the group. And that will then be the end of the innovative thinking.
这应该是教育机构的理想——鼓励学生独立思考。但问题再次出在批判性思维的概念上。如果一个学生提出一个不符合常规的想法，批判性思维者就会攻击他的观点。除非这个学生在心理上非常坚强，并且能够承受同龄人和上级的攻击，否则他很快就会缩小自己的思考范围，融入群体。而这将意味着创新思维的终结.

And if people learn these negative traits as students, there’s a good possibility it will carry over to adulthood, manifesting either in their personal and/or working/professional lives.
而且，如果人们在学生时代学到了这些消极特质，很有可能会延续到成年后，无论是在他们的个人生活还是工作/职业生涯中表现出来.

An educational film comes to mind. I saw it while in college; it was an intriguing psychology experiment. A man, an actor in the experiment, was strapped to a chair. Various people, one by one, were brought in to ask the man pre-arranged questions. If he answered a question incorrectly, he was given a jolt of electricity. The supposed pre-text of the experiment was to ascertain how much electricity a person could take. In reality, there was no jolt of electricity; the actor just gave a performance. The people asking the questions did not know this.
我想起了一部教育影片。我在大学时看过；那是一个引人入胜的心理学实验。一名男子，实验中的演员，被绑在椅子上。各式各样的人，一个接一个地被带进来问这名男子预先安排好的问题。如果他回答错误，就会受到一阵电击。实验的所谓前提是为了确定一个人能承受多少电流。实际上，并没有真正的电击；那位演员只是在表演。提问的人们并不知道这一点.

Each supposed jolt of electricity would be higher than the next, and with each questioner, the man in the chair got to the point of begging for mercy, asking them to stop asking questions. He was virtually pleading for his life, saying the jolts were getting too intense, and he was afraid. His performance was frighteningly real. But the people were told to continue asking questions until the experimenters felt they had sufficient data.
每一次所谓的电击都会比前一次更强烈，随着提问者的不断更换，坐在椅子上的男子开始恳求宽恕，请求他们停止提问。他几乎是在乞求自己的生命，说电击越来越强烈，他感到害怕。他的表演逼真得令人毛骨悚然。但人们被告知要继续提问，直到实验者认为他们已经获得了足够的数据.

The real aim of the experiment was to examine if people would do what they were told, no matter what the consequences might be. The sad outcome of the trial was that very few of the interrogators were willing to stop the questioning – they had to follow orders, they believed, and there was no jurisdiction in which they could make their own independent decision. That would mean going against orders, and in essence, thinking for themselves.
实验的真正目的是检验人们是否会按照指示行事，无论后果如何。试验的悲哀结果是，极少数的询问者愿意停止提问——他们认为必须服从命令，而且在任何情况下都没有权力做出独立决策。这意味着违抗命令，本质上也就是独立思考.

Test Taking

考试

It is thought that teaching intelligence is teaching the ability to solve problems, utilize logic and to think critically – that there is a uniform cognitive capacity; and such abilities can be measured on a test. The test that is used is the Stanford-Binet Test, also known simply enough as the IQ test.
人们认为，教育智力就是教授解决问题的能力、运用逻辑和进行批判性思考的能力——认为存在一种统一的认知能力；而这种能力可以通过考试来衡量。所使用的考试是斯坦福-比奈智力量表，也简称为智商测试.

To this day American education is dictated by the student’s scores on a battery of intelligence tests, from kindergarten through university. This is the paradigm of Universal Schooling – an educational system based on national standards and efficient, cost-effective assessment in the form of multiple-choice, number two pencil exams.
直到今天，美国的教育仍然由学生从幼儿园到大学在一系列智力测试中的得分决定。这就是普及教育的范式——一种基于国家标准和高效、经济的评估体系，以多项选择题、二号铅笔考试的形式进行.

Many an educational reformer has said, “Taking tests merely shows that a student is good at taking tests.” Einstein and Edison were terrible at taking tests and thus terrible at school in general (www.edweb.gsn.org).
许多教育改革者曾说过，“考试只是显示一个学生擅长考试而已。”爱因斯坦和爱迪生在考试方面糟糕，因此总体来说在学校也表现不佳（www.edweb.gsn.org).

Young Einstein

年轻的爱因斯坦

Young Einstein’s poor language skill provoked his Greek teacher to tell him, “You will never amount to anything.” (West, 1991, pp. 118). Einstein was later expelled from high school and flunked his college entrance exam. Forced to accept a lowly job in the Swiss patent office, Einstein in his mid-twenties seemed destined for a life of mediocrity (Wenger and Poe, 1996, p. 7).
年轻的爱因斯坦糟糕的语言能力激怒了他的希腊语老师，老师对他说：“你永远一事无成。”（West, 1991, 第118页）。后来，爱因斯坦被高中开除，并在大学入学考试中失败。被迫接受瑞士专利局的一份卑微工作，二十多岁的爱因斯坦似乎注定要过上平庸的生活（Wenger和Poe, 1996, 第7页）。

Yet we know what happened to Einstein. Either he was struck by lightning and given extraordinary cognitive faculties, or he just didn’t believe what his teachers told him.
然而我们都知道爱因斯坦后来发生了什么。要么是他被闪电击中，获得了非凡的认知能力，要么就是他根本不相信老师们对他说的话.

Einstein’s Brain

爱因斯坦的大脑

Regardless, after his death, science was curious as to what made Einstein the genius he was. In 1955, after Einstein’s death, the pathologist at Princeton Hospital who was slated to perform the autopsy, without the family’s permission, took it upon himself to remove and keep Einstein’s brain. For the next forty years, Dr. Thomas Harvey stored the brain in jars of formaldehyde, studying it slice by slice under the microscope and dispensing small chunks to other researchers upon request. The goal was to discover the secrets of Einstein’s genius (Wenger and Poe, 1996, pp. 7-9).
不管怎样，在爱因斯坦去世后，科学界对促使爱因斯坦成为天才的原因充满好奇。1955年，在爱因斯坦去世后，普林斯顿医院的一位病理学家原定进行尸检，在未经家属允许的情况下，擅自将爱因斯坦的大脑取出并保留。接下来的四十年中，托马斯·哈维博士将大脑储存在甲醛罐中，逐片在显微镜下研究，并根据请求将小块样本分发给其他研究人员。目标是揭开爱因斯坦天才的秘密（Wenger和Poe, 1996, 第7-9页）。

Harvey never found anything, but one of his colleagues did. In the early 1980’s, Marian Diamond, a neuroanatomist at the University of California at Berkeley, announced what she believed to be the secret. She found an increased number of glial cells in Einstein’s left parietal lobe, a kind of neurological switching station that Diamond described as an “association area for other association areas in the brain” (Bower, May 1985, p. 330). Glial cells act as a glue holding the other nerve cells together and also help transfer electrochemical signals between neurons. Diamond had expected to find these, because she had done research with rats and found high glial cell concentrations in rats who had been given super-stimulating environments (Wenger and Poe, 1996, pp. 79).
哈维没有发现任何异常，但他的一个同事发现了。在1980年代初，加州大学伯克利分校的神经解剖学家玛丽安·戴蒙德宣布了她认为是秘密的发现。她在爱因斯坦的左顶叶发现了增多的胶质细胞，这是一种神经开关站，戴蒙德形容其为“大脑中其他联想区域的联想区”（Bower, 1985年5月, 第330页）。胶质细胞起着粘合其他神经细胞的作用，并帮助神经元之间传递电化学信号。戴蒙德原本就预期会发现这些，因为她曾对大鼠进行研究，发现处于极具刺激性环境中的大鼠，其胶质细胞浓度很高（Wenger和Poe, 1996, 第79页）。

This research may partly explain Einstein’s brilliance, but more insight may be had from Einstein himself. When asked how his thought processes worked, Einstein replied, “Words and language, whether written or spoken, do not seem to play any part in my thought processes. The psychological entities that serve as building blocks for my thought are certain signs or images, more or less clear, that I can reproduce and recombine at will” (Einstein, in Hadamard, 1945, p. 12).
这项研究或许在某种程度上解释了爱因斯坦的天才，但更多的见解可能来自于爱因斯坦本人。当被问及他的思维过程如何运作时，爱因斯坦回答说，“文字和语言，无论是书写的还是口头的，似乎都没有在我的思维过程中发挥任何作用。构成我思维基础的心理实体是某些符号或图像，它们或多或少清晰，我可以随意再现和重组”（Einstein, 见 Hadamard, 1945, 第12页）。

Multiple Intelligences

多元智能

Howard Gardner’s Theories

霍华德·加德纳的理论

The realization that there are different ways to think, and that not all people think predominantly in a logical, linear fashion, has led researchers to the understanding that there are many nuances to human thoughts.
意识到人们有不同的思考方式，并且并非所有人主要以逻辑、线性方式思考，使研究人员认识到人类思维有许多细微差别.

Developmental psychologist Howard Gardner has proposed the theory of Multiple Intelligences to explain these nuances. Multiple Intelligences is a pluralized way of understanding the intellect. Recent advances in cognitive science, developmental psychology and neurosciences suggest that each person’s level of intelligence is actually made up of autonomous faculties that work either individually or in concert with other faculties. Gardner has identified eight such faculties, or intelligences:
发展心理学家霍华德·加德纳提出了多元智能理论来解释这些细微差别。多元智能是一种多样化理解智力的方式。最近在认知科学、发展心理学和神经科学方面的进展表明，每个人的智力水平实际上由独立运作的多个功能组成，这些功能可以单独或协同工作。加德纳确定了八种这样的功能或智能：

1. Musical Intelligence

1. 音乐智能

2. Bodily-Kinesthetic Intelligence

2. 身体运动智能

3. Logical-Mathematical Intelligence

3. 逻辑数学智能

4. Linguistic Intelligence

4. 语言智能

5. Spatial Intelligence

5. 空间智能

6. Interpersonal Intelligence

6. 人际智能

7. Intrapersonal Intelligence

7. 内省智能

8. Nature Intelligence

8. 自然智能

Logical-mathematical. Logical-mathematical intelligence is our current educational model. Multiple Intelligence theory has demonstrated that ability to take tests lies in the area of logical-mathematical intelligence; theorists see that the reason some don’t do well on these types of tests is that they just apply to 1/8 of a person’s intellect.
逻辑数学。逻辑数学智能就是我们当前的教育模式。多元智能理论已经证明，考试能力在于逻辑数学智能；理论家认为，有些人在这类考试中表现不佳的原因在于这些考试只适用于一个人智力的八分之一.

The SAT is another test that is supposed to measure a student’s intelligence, though it also focuses on the logical-mathematical faculty. There is such weight to the SAT, there is such an assumption that the SAT can predict future achievement, that certain scores automatically dictate whether a student was in or out of a prospective program (www.edweb.gsn.org).
SAT考试是另一种用来衡量学生智力的考试，尽管它也侧重于逻辑数学能力。SAT考试具有如此大的分量，以至于存在一种假设认为SAT成绩可以预测未来的成就，某些分数自动决定了学生是否能进入某个预期项目（www.edweb.gsn.org).

Close encounters. Interestingly enough, in the film Close Encounters of the Third Kind, when the aliens land on earth, the scientists become aware that their standard manner of communication will not suffice. They comprehend that the aliens speak on a different level. The scientists are able to bridge the communication gap when they realize that the aliens understand and can “speak” through musical notation. We could say that the aliens were predominant in musical intelligence.
近距离接触。有趣的是，在电影《第三类接触》中，当外星人降落到地球时，科学家们意识到他们标准的沟通方式不足以应对。他们明白外星人以不同的层次进行交流。当科学家们意识到外星人通过乐谱来“交流”时，他们便能弥合沟通的鸿沟。我们可以说外星人主要具有音乐智能.

Emotional and Spiritual Intelligence

情感与精神智能

Two other writers have recently added their theories to the fray of multiple intelligences, adding the concepts of emotional intelligence and spiritual intelligence to the lexicon.
另外还有两位作家最近在多元智能的讨论中加入了他们的理论，将情感智能和精神智能的概念纳入了词汇体系.

Daniel Goleman, in his book Emotional Intelligence (1995), outlined five skills that make it up:
丹尼尔·戈尔曼在他的《情感智能》（1995）一书中，概述了构成情感智能的五项技能:

1. Self-awareness: The ability to recognize our feelings

2. 自我意识：识别自己情感的能力

3. Managing emotions: The ability to put our feelings in context

4. 情感管理：将我们的情感置于情境中的能力

5. Motivating oneself: Directing the emotional impulses in the service of a goal

6. 自我激励：引导情感冲动为实现目标服务的能力

7. Recognizing emotions in others: Being empathetic to others

8. 识别他人情感：对他人富有同理心的能力

9. Handling Relationships: The ability to manage other people’s emotions

10. 处理人际关系：管理他人情感的能力

Goleman believes that the development of emotional intelligence and the five above traits can separate people who do well in life from those who fail or who simply never seem to get very far, even if they have high academic intelligence (Fisher, 1998, p. 293). Goleman also demonstrates in his writings that low emotional intelligence can retard people’s full intellectual and life potential by doing such things as flooding the brain with stress hormones that impair memory, learning and thinking (Begley, 1998, p. 74).
戈尔曼认为，情感智能及上述五种特质的发展能够将生活中表现出色的人与那些失败或似乎永远无法走得很远的人区分开来，即使后者拥有很高的学术智力（Fisher, 1998, 第293页）。戈尔曼在他的著作中还证明，低情感智能会通过向大脑输送干扰记忆、学习和思考的压力荷尔蒙等方式，抑制人们充分发挥智力和生活潜力（Begley, 1998, 第74页）。

Spiritual intelligence is linked to humanity’s longing and capacity for meaning, vision and value; it allows us to dream and to strive; and it underlies the things we believe in and the role our beliefs and values play in the actions that we take (Zohar and Marshall, 2000).
精神智能与人类对意义、远见和价值的渴望及能力相关；它使我们能够梦想和奋斗；它是我们信仰的事物以及我们信念和价值观在我们所采取行动中所扮演角色的基础（Zohar和Marshall, 2000）。

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Aperspectival Thinking

全景思维

All Perspectives Interrelate

所有视角相互关联

As Gardner, Goleman, Zohar and Marshall show, there are many ways to think and perceive; if we take this concept to its ultimate, we can say that we have an aperspectival capacity of thinking.
正如加德纳、戈尔曼、佐哈尔和马歇尔所展示的，存在许多思考和感知的方式；如果我们将这一概念发挥到极致，就可以说我们拥有全景式的思维能力。

Ken Wilber discusses the concept of aperspectivalism in many of his writings; he defines it as a way of seeing that “privileges no perspective as final,” and “that all perspectives interrelate” (Wilber, 1995, p. 193).
肯·威尔伯在他的许多著作中讨论了全景主义的概念；他将其定义为一种视角，即“不将任何视角视为最终的”，并且“所有视角都是相互关联的”（威尔伯，1995，第193页）。

Aperspectivalism is a pluralistic, multiple-perspectives view, in contrast to formal rationality, or what is called “perspectival reason,” which tends to take a single, absolute perspective and views all of reality through that narrow lens (Wilber, 1998, p. 131).
全景主义是一种多元化、多视角的观点，与形式理性或所谓的“视角理性”形成对比，后者倾向于采用单一的、绝对的视角，并通过那狭隘的视角看待整个现实（威尔伯，1998，第131页）。

A Hierarchy of Ideas

思想的层级

Wilber also stresses that although no perspective is final, and that we are capable of integrating all perspectives, there is a hierarchy of ideas, or what he calls a “holarchy.”
威尔伯还强调，虽然没有哪种视角是最终的，且我们能够整合所有视角，但存在一种思想的层级，或者他称之为“整体层级”。

Ideas and concepts fit into larger ideas and concepts, each higher level synthesizing and integrating the lower level.
思想和概念嵌入更大的思想和概念之中，每个更高层级都在综合和整合较低层级。

Wilber has written (1999, p. 7) that “reality is a rich tapestry of interwoven levels, a series of nests within nests within nests, so that every thing and event in the world is interwoven with every other.”
威尔伯写道（1999，第7页）：“现实是一幅由交织层级构成的丰富挂毯，一系列嵌套的巢穴，以至于世界上每一件事物和每一个事件都与彼此交织在一起。”

And Huston Smith has said, “Reality is graded, and with it, cognition” (Smith, in Wilber, 1999, p. 35).
休斯顿·史密斯则说：“现实是分级的，与之相伴的是认知”（史密斯，见威尔伯，1999，第35页）。

Brainstorming

头脑风暴

The concept of aperspectivalism, of seeing the broadest possible perspective, is inherent in the creative process, no matter the domain.
全景主义的概念，即看到最广阔的视角，是创造过程的内在特质，无论在哪个领域。

Alex Osborne applied the concept to the business world with his invention of brainstorming.
亚历克斯·奥斯本将这一概念应用到商业领域，发明了头脑风暴法。

Osborne was an advertising executive; his invention was used in advertising, but the principles are relevant for any activity where new ideas are required.
奥斯本是一位广告高管；他的发明用于广告，但其原理适用于任何需要新想法的活动。

In brainstorming, a group gathers together in an attempt to come up with new ideas, with a few guidelines to abide by.
在头脑风暴中，一群人聚集在一起，试图提出新想法，并遵循几条指导原则。

These guidelines set parameters that allow each participant free rein, to let the mind go with no boundaries, to think aperspectivally.
这些指导原则设定了参数，使每个参与者能够自由发挥，让思维无限畅通，进行全景式思考。

The guidelines are:
指导原则如下：

6. Defer judgement. Do not criticize any of the ideas that are presented.

7. 推迟判断。不要批评所提出的任何想法。

8. Strive for quantity. To come up with good ideas, you have to come up with lots of ideas. Osborne found that the first 1/3 of ideas are the usual ideas; the second 1/3 of ideas are unusual ideas; and the third 1/3 of ideas are sophisticated and unusual ideas. Osborne found that creativity and innovation come in the stretch run

9. 力求数量。要产生好点子，你必须提出许多点子。奥斯本发现，最初的三分之一是常规点子；第二个三分之一是非凡的点子；而最后的三分之一则是精致而非凡的点子。奥斯本认为，创造力和创新往往在最后阶段涌现。

10. Seek wild and unusual ideas. He was all for letting the imagination run free.

11. 寻找狂野而非凡的想法。他完全主张让想象力自由驰骋。

12. Combine, improve and build on other ideas. Osborne understood that ideas could build on other ideas. (Michalko, 1991, pp. 295-307)

13. 结合、改进并在其他想法的基础上构建。奥斯本明白，点子可以建立在其他点子之上。（Michalko, 1991, 第295-307页）

Brainstorming is meant to exist in any individual or group situation where new ideas are necessary – in other words, in virtually any situation under the sun, or moon, for that matter.
头脑风暴应存在于任何个体或团体中需要新点子的情境中——换句话说，几乎在任何情况下都适用，无论是白天还是黑夜。

In the business environment, it is a great way to allow for aperspectivalism.
在商业环境中，这是一种实现全景思维的极好方式。

Eisner’s Approach

艾斯纳的方法

Speaking of business, Michael Eisner, the CEO and Chairman of the Disney Corp., says that creativity “has a way of cleaning up the balance sheet and making the income statement shine very brightly” (Wetlaufer, 2000, p. 14).
说到商业，迪士尼公司的CEO兼董事长迈克尔·艾斯纳表示，创造力“能清理资产负债表，使损益表熠熠生辉”（Wetlaufer, 2000, 第14页）。

Eisner doesn’t believe that the creative process only extends to the creative side of a business; he says that it “doesn’t stop when we talk about strategy or finance…When we sit in business meetings, we stay and talk and talk until we figure out how to increase cash flow, or reduce corporate duplication, or rethink our hurdle rates.”
艾斯纳认为，创造过程并不仅仅局限于企业的创意方面；他说，“当我们讨论战略或财务时并不会止步……当我们在商务会议上坐下时，我们会一直讨论，直到想出如何增加现金流、减少企业重复投入或重新思考我们的障碍率。”

These meetings are important, he believes, because it’s during the last half-hour or so that the best ideas come out.
他认为这些会议很重要，因为通常在最后半小时左右最好的点子会浮现出来。

“Everybody starts driving each other crazy with ideas, and then somebody says something and it all comes together” (Wetlaufer, 2000, p. 115).
“每个人开始用点子互相激发，直到有人说出什么，然后一切都融合在一起”（Wetlaufer, 2000, 第115页）。

A Walk on the Moon

月球漫步

Edgar Mitchell, who was an astronaut with Apollo 14 and walked on the moon, had a unique opportunity to understand the vastness of the universe and how our perspective is as infinite as the cosmos; he came to realize that only our rational mind limits our perspective.
埃德加·米切尔，作为阿波罗14号的宇航员并登上月球，他拥有独特的机会去理解宇宙的浩瀚以及我们的视角如何与宇宙一样无限；他意识到，只有我们的理性思维限制了我们的视角。

Mitchell’s mission to the moon altered his life and inner ways of thinking regarding life and the universe, and he had a profound sense that all things are interconnected.
米切尔的登月任务改变了他对生命和宇宙的内在思维方式，他深刻感受到万物相互关联。

Mitchell said “while in space I felt the connection between my molecules and those of the stars.”
米切尔说：“在太空中，我感受到了我体内的分子与星星的分子之间的联系。”

Prior to his travels he knew intellectually there was a connection, but while in space he felt the sensation in his body (Mitchell and Williams, 1996).
在出发前，他在智识上知道存在这种联系，但在太空中，他在体内真实地感受到了这种感觉（Mitchell和Williams, 1996）。

If we are truly interconnected to everything in the universe, then we need a way of learning that teaches this, as opposed to a method in which all learning is separated by disciplines, each disconnected from the other.
如果我们确实与宇宙中的一切相互连接，那么我们需要一种能够传授这一点的学习方式，而不是将所有学习分割成各个相互脱节的学科的方法。

Quantum Thinking

量子思维

The Box

框架

The problem, as Mitchell put it in a recent talk, is “we need to think creatively, and to do so we need to think out of the box.”
正如米切尔在最近的一次演讲中所说，问题在于“我们需要创造性地思考，为此我们需要跳出固有框架。”

And the box, Mitchell continued, “is our mindset that our society has taught us, both through science and culture” (Mitchell, 2001).
米切尔接着说，这个框架“是我们的社会通过科学和文化教给我们的心态”（Mitchell, 2001）。

The box is the logical-mathematical approach, of one absolute, right answer.
这个框架就是那种逻辑数学的方法，认为只有一个绝对正确的答案。

As Mitchell said, what and how society teaches us – our family, schools, communities, politicians, jobs, doctors, gurus, and others – creates the box.
正如米切尔所言，社会教给我们的内容和方式——我们的家庭、学校、社区、政治家、工作、医生、导师等——构成了这个框架。

There is a place for logic – a strong place.
逻辑有其位置——而且是一个重要的位置。

Many facets of our lives are based on the precision of logical thinking and engineering.
我们生活的许多方面都基于逻辑思维和工程学的精密性。

But it takes going beyond logic, and opening up to a creative capacity, in order to innovate, and create new concepts.
但要实现创新和创造新概念，必须超越逻辑，敞开心扉接受创造力。

And the same goes for a person to make positive changes in their own life – they need to think beyond.
同样，一个人要在自己的生活中做出积极改变——他们需要超越现有的思维模式。

Often a person is stuck in the box of self-limiting beliefs and can’t find a way out of it.
人们常常困于自我限制信念的框架中，无法找到走出困境的方法。

Many a time I’ve had a patient who is improving tell me they have a friend who has a similar problem.
我曾多次听到一位正在康复的病人告诉我，他有一个朋友也有类似的问题。

They tell me they have encouraged their friend to come for acupuncture, but the friend won’t.
他们告诉我，他们曾鼓励那个朋友来接受针灸治疗，但那位朋友拒绝了。

The friend may have had this ailment for years, may be taking various medications that are not helping and causing side effects; yet the friend cannot step beyond their belief system and get out of the box.
这个朋友可能多年来一直患有这种疾病，可能服用着各种无效且有副作用的药物；然而，他无法超越自己的信念体系，从而走出这个框架。

Their box tells them that only the logical scientific methodology of western medicine has the answers; they are hoping that if they try enough drugs, or have a surgery or two, eventually the answer will come.
他们的框架告诉他们，只有西方医学中那种逻辑科学方法才有答案；他们希望如果尝试足够多的药物，或进行一两次手术，最终答案会出现。

For many people, it’s safer to stick with something they know, even if it doesn’t work, then to venture into the unknown.
对许多人来说，坚持他们所熟知的事物更安全，即使那方法无效，也比冒险进入未知领域要好。

Three Ways of Thinking

三种思维方式

According to Danah Zohar in her book, Rewiring the Corporate Brain (1997, pp. 26-37), there are three ways of thinking.
根据丹娜·佐哈尔在其著作《重构企业大脑》（1997，第26-37页）中的论述，存在三种思维方式。

The first is the way of rational, logical, rule-bound thinking, what she calls serial thinking.
第一种是理性、逻辑、受规则约束的思维方式，她称之为串行思维。

The second is associative, habit-bound thinking that gives us pattern-recognizing abilities in which we see that things are interlinked; she calls this parallel thinking.
第二种是联想性、受习惯约束的思维方式，使我们具备模式识别能力，从而看到事物间的相互联系；她称之为并行思维。

The third way is creative, rule-breaking and rule-making thinking; a type of thinking that challenges assumptions, breaks habits, or changes mental models.
第三种是创造性、打破规则并制定规则的思维方式；这种思维方式挑战假设、打破习惯或改变心理模型。

She calls this way quantum thinking.
她称这种方式为量子思维。

Quantum Thinking

量子思维

Both-and. Zohar explains that quantum thinking is holistic, unifying, and integrating, and sees the whole picture.
“既……又……”佐哈尔解释说，量子思维是整体的、统一的、整合的，并能看到全局。

She states that “It unifies all the millions of data impinging on the brain at every moment into a field of experience with which we can deal.
她指出，“它将每时每刻冲击大脑的数百万数据统一成一个我们能够应对的体验场。”

Quantum thinking itself seems to arise from a field across the brain built up by the synchronized oscillations of neurons from many different parts of the brain” (Zohar, 1997, p. 37).
量子思维本身似乎起源于大脑中由来自不同区域神经元同步振荡所构成的场”（佐哈尔，1997，第37页）。

Furthermore, Zohar discusses how quantum and serial thinking impacts on our cognitive faculties.
此外，佐哈尔还讨论了量子思维和串行思维如何影响我们的认知能力。

Serial thinking, she states, is akin to linear thinking.
她表示，串行思维类似于线性思维。

It follows the methodology of either-or, in which a statement is either true or false, and there is just one right way to do things.
它遵循非此即彼的方法论，即一项陈述要么为真，要么为假，且只有一种正确的做法。

This parallels the paradigm of Newtonian physics, where something is either a wave or a particle, either here or there, now or then.
这与牛顿物理学的范式相似，在那里事物要么是波，要么是粒子，要么在这里，要么在那儿，现在或那时。

Quantum thinking follows the approach of quantum theory, where an entity is both particle-like and wave-like at the same time.
量子思维遵循量子理论的方法，即一个实体同时具有粒子性和波动性。

This entity is both present here and now and spread out as clouds of possibilities everywhere in space and time simultaneously; and as it does so, it interconnects with members of other systems (pp. 5455).
这个实体既存在于此时此地，又同时以可能性的云团散布在时空中各处；同时，它与其他系统的成员相互连接（第5455页）。

A dead and alive cat. Quantum thinking suggests a cat stuck in a box, if it had a 50-50 possibility of eating poison, would then be both dead and alive.
既死又生的猫。量子思维暗示，一个被困在盒子里的猫，如果有50%的概率会吃下毒药，那么它将既是死的又是活的。

From a logical perspective, this makes no sense.
从逻辑角度看，这毫无意义。

Something is either dead or alive, not both dead and alive.
某物要么是死的，要么是活的，而不是既死又活。

To think in this both-and way is to think in the broadest possible sense, in an aperspectivalist way.
以“既……又……”的方式思考，就是以最广泛的意义进行思考，即全景式思考。

But since we are not brought up to conceive things in this manner, many say this way of thinking is counterintuitive, that it runs against the essence of our way of thinking.
但由于我们并未从小培养这种思维方式，许多人认为这种思维方式违反直觉，违背了我们思考方式的本质。

Counterintuitive is also a label that critics placed on quantum theory for years, until laboratory experiments proved the critics wrong.
“违反直觉”也是批评者多年对量子理论所贴的标签，直到实验室实验证明批评者错误。

Crazy theories. Neils Bohr, one of the founders of quantum theory, used to love to poke fun at the critics of quantum mechanics – those who told him that the theories he devised flew in the face of everything that was known about matter.
疯狂的理论。量子理论创始人之一尼尔斯·玻尔曾非常喜欢取笑量子力学的批评者——那些告诉他他所提出的理论与已知的物质一切相悖的人。

Once, while speaking to an audience of skeptics on quantum theory, he said, “We are all agreed that your theory is crazy. The question which divides us is whether it is crazy enough” (Calder, 1977, p. 15).
有一次，在向一群量子理论怀疑论者讲话时，他说：“我们都同意你们的理论很疯狂。将我们分开的关键问题是：它是否足够疯狂？”（Calder, 1977, 第15页）。

Yes, quantum theory is a crazy theory.
是的，量子理论确实是一个疯狂的理论。

But the reality is that it is the truth.
但现实是，它是真理。

As always, truth is stranger than fiction: the universe is endless, and matter, also known as the wave function, extends beyond our known four dimensions of space and time and into infinite positions of dimensionality.
正如常言所说，真相比小说更离奇：宇宙是无尽的，而物质，也称为波函数，超越了我们已知的四维时空，延伸到无限的维度中。

Discontinuity

不连续性

A Leap in Thinking

思维的跃迁

As we ponder this, we realize it is the proof that we live in an aperspectivalist universe, in which infinite possibilities are the norm.
当我们思索这一点时，我们意识到这证明了我们生活在一个全景式宇宙中，在这里无限可能是常态。

The hard part of conceiving this is that it takes a leap in thinking, from linear to non-linear, to fathom the potency of it.
理解这一点的难处在于，它需要从线性思维跃迁到非线性思维，才能领会其潜力。

This leap is considered discontinuous thinking; discontinuity is the way movement occurs in the quantum world.
这种跃迁被认为是不连续性思维；不连续性正是量子世界中运动发生的方式。

Infinity. As an example of discontinuous thinking, take the concept of infinity.
无限。以无限的概念为例，这是不连续性思维的一个实例。

You could count until you were blue in the face, and still not count to infinity.
你可以数到脸色发青，仍然无法数尽无限。

To get to infinity, you have to take a discontinuous leap, a quantum jump – you have to hurdle across a mental chasm.
要达到无限，你必须做出一次不连续的跃迁，一个量子跳跃——你必须跨越一条心理鸿沟。

You have to go from a logical mindset and suddenly embrace a broader perspective.
你必须从一种逻辑心态中跃出，突然接受更广阔的视角。

Electrons. The same is true of electrons.
电子。同样适用于电子。

They jump from one orbit to another without going through intervening space.
它们从一个轨道跃迁到另一个轨道，而不经过中间空间。

They disappear and reappear – this is discontinuity.
它们消失又重新出现——这就是不连续性。

Logical thought used to place the electrons spinning around the nucleus, akin to a solar system revolving around a sun.
传统逻辑认为电子围绕原子核运转，类似于太阳系绕太阳运转。

But this is not the case.
但事实并非如此。

Their movement is uncertain, and our ability to grasp their movement compels us to think non-linearly, or discontinuously.
它们的运动是不确定的，我们对其运动的理解迫使我们不得不采用非线性或不连续的思维方式。

Thus, thinking differently, which is the same as thinking creatively, is all about thinking discontinuously.
因此，以不同方式思考，也就是创造性思考，完全关乎不连续性思维。

And we are constantly thinking in this manner, whether we know it or not.
而我们无论自知与否，都在不断以这种方式思考。

The infinite possibility wave. In the quantum world exists a world of infinite potentials, a world where an entity spreads out beyond time and space.
无限可能波。在量子世界中，存在着无限潜能的世界，一个实体超越时空延展的世界。

This infinite possibility wave is collapsed into one position, the position that we call “I.”
这种无限可能波坍缩成一个位置，我们称之为“我”。

This collapse is a discontinuity; it is consciousness that collapses the possibilities.
这种坍缩是不连续的；正是意识使可能性坍缩。

Thus, discontinuity occurs at the fundamental level of existence, by collapsing the possibility wave, and thereby creating our lives and our perspectives.
因此，不连续性在存在的基本层面上发生，通过坍缩可能性波，从而创造了我们的生活和视角。

Therefore, in one sense, there is always a touch of the infinite at our beckoning.
因此，从某种意义上讲，我们的召唤中总带有无限的影子。

At all times the new can be created; and with it, creative thinking can arise (Goswami, in Mishlove, 1997).
新事物随时都可以被创造；同时，创造性思维也会由此产生（Goswami, 见 Mishlove, 1997）。

Logical Parameters

逻辑参数

In saying the new can be created, that doesn’t mean a person can or will wake up one morning having turned into a cockroach, as in a Franz Kafka story;
说到新事物可以被创造，这并不意味着一个人能或会在某个早晨突然变成蟑螂，就像弗朗茨·卡夫卡的故事那样；

nor if a person has an arm amputated will they be able to grow a new one back (although they may feel phantom limb pain, but that’s another story).
也不意味着一个人如果手臂被截断就能重新长出一只（虽然他们可能会感觉到幻肢痛，但那是另一个故事）。

After all, there are certain logical parameters to consider.
毕竟，有一些逻辑参数需要考虑。

What it does mean is that new thoughts are always there, waiting to be tapped into.
这意味着新的思想总是存在，等待被发掘。

There is a wealth of information at our fingertips, streaming into us from the infinite realm of the quantum world.
我们触手可及的信息浩如烟海，正从量子世界的无限领域源源不断地涌向我们。

Quantum Creativity

量子创造力

Five Practices

五项实践

One of the most profound ways of tapping into that information, of hearing the rhythms of the quantum world, is to tap into the deeper self of the soul.
利用那种信息、倾听量子世界节奏的最深刻方法之一，就是触及灵魂的内在自我。

When you do that, you go beyond the logical thinking mind and into the discontinuous mind.
当你这么做时，你超越了逻辑思维，进入了不连续性思维领域。

Amit Goswami, in his book Quantum Creativity (1999, p. 267), gives five practices to tap into this awareness.
阿米特·戈斯瓦米在他的著作《量子创造力》（1999，第267页）中提供了五项实践以触及这种觉知。

These are:
具体如下：

10. The practice of openness, awareness and sensitivity
11. 开放、觉察与敏感性的实践

11. The practice of concentration

11. 集中注意力的实践

12. The practice of imagination and dreaming

12. 想象与梦境的实践

13. Working with archetypes

13. 与原型共事的实践

14. The practice of ethics

14. 伦理实践

All of these are inner disciplines; some are meditative practices.
这些都是内在的修炼；其中有些是冥想实践。

The desire here is to quiet the mind and let the spaces within speak in its own inherent language, which is often rich in imagery and symbols.
这里的目标是让心灵平静，让内在空间用其固有的语言诉说，这种语言往往充满形象和符号。

This is the way many of the leading creative thinkers throughout history have thought.
这正是历代众多顶尖创造性思考者的思维方式。

Einstein told us so himself, when talking about his own thought processes; we did not have to carve up his brain to understand this.
爱因斯坦在谈论自己的思维过程时亲口说明了这一点；我们不必切割他的脑子就能理解这一点。

Quantum Creativity in the Business World

商业界的量子创造力

In the business world, where fast-paced deadlines are anathema to quieting the mind, there are some that understand and advocate this approach.
在商业世界中，快节奏的截止日期与让心灵平静背道而驰，但仍有人理解并倡导这种方法。

The comic actor John Cleese, who has produced business training films, parodied the logical thinking mindset in one film:
喜剧演员约翰·克里斯，在制作商业培训影片时，在一部影片中讽刺了那种逻辑思维模式：

If you spot a colleague engaging in unfamiliar activity such as wondering out loud or gazing thoughtfully into space, poke them with a sharp stick and accuse them of wasting time.
如果你发现一位同事在从事诸如大声思考或若有所思地凝视空中等不寻常的活动，就用一根尖棍戳他们，并指责他们浪费时间。

And make the questioning of deadlines a capital offense.
并将质疑截止日期定为重罪。

If you’re in a state which does not allow capital punishment, relocate to Texas (Cleese, 1999, p. 47).
如果你所在的州不允许死刑，那就搬到德州去（克里斯，1999，第47页）。

Jerry Hirshberg, the former Nissan Design International vice president, found that when his design group got bogged down, he would do such things as take the entire group to the movies.
前日产国际设计副总裁杰瑞·赫希伯格发现，当他的设计团队陷入僵局时，他会采取诸如带整个团队去看电影之类的措施。

He found that “The tension began to dissipate. Within days ideas started flowing, knotty problem areas unraveled, and the design began to lead the designers, a sure sign that a strong concept was emerging” (Fisher, 1999, p. 292).
他发现“紧张气氛开始消散。几天内，灵感涌现，复杂的问题区域得到了解决，设计开始引导设计师，这无疑表明一个强有力的概念正在形成”（Fisher, 1999，第292页）。

By allowing his team to unwind, relax, and have fun, Hirshberg was allowing them to tap into the spaces within.
通过让他的团队放松、休息并享受乐趣，赫希伯格使他们得以触及内在的空间。

Business consultant Marsha Madigan believes that it is the responsibility of leadership to help others actualize their creative potential.
商业顾问马莎·马迪根认为，领导层有责任帮助他人实现他们的创造潜能。

She states:
她指出：

When leaders see the value of allowing space in between their thoughts, perspective in their thinking, they can see beyond the circumstances and content of problems and situations, to graceful responses and effortless solutions…
当领导者认识到在思考过程中留出空隙、拓宽视角的价值时，他们便能超越问题和情境的表面，看到优雅的应对方式和轻松的解决方案……

If we want to change our experience, we need to let go of our current thinking in order to see something new.
如果我们想改变我们的体验，就必须放下当前的思维，以便看到新的事物。

We need a stance of curiosity, of willingness to give up being ‘right,’ in order to see what we don’t yet know, in order for a new reality to manifest through us (Madigan, 1999, pp. 2-3).
我们需要保持好奇心，愿意放弃“正确”的执念，从而看到我们尚未了解的事物，使新的现实通过我们得以展现（马迪根，1999，第2-3页）。

The A-Ha

顿悟

People who study the creative process understand the value of the silent spaces.
研究创造过程的人明白沉默空间的价值。

When that gets tapped into, discontinuities can occur, and this can lead to the creative moment, when an insight occurs.
当触及到这种空间时，就会出现不连续性，这可能引发创造性时刻，也就是灵感闪现。

This is the “aha” moment, when the mind opens up to possibilities.
这就是“啊哈”时刻，心灵向可能性敞开的瞬间。

Where it exactly comes from is somewhat of a mystery, yet at the same time we know it is coming from the depths of the universe, from the quantum fields in their infinite positions.
它究竟源自何处仍有些神秘，但我们知道它来自宇宙深处，来自无限维度的量子场。

Creatives in various fields sound akin to mystics with their talk of the creative process (Goswami, in Mishlove, 1997).
各领域的创造者在谈论创造过程时听起来颇似神秘主义者（Goswami，见Mishlove，1997）。

They feel that when creativity occurs, a person becomes one with the divine force.
他们认为当创造力出现时，一个人便与神圣力量合一。

They speak of the path to creativity being a spiritual path.
他们称通向创造力的道路是一条精神之路。

This is true, in that in the act of creativity a person is touching their quantum self, delving deep within their soul.
这确实如此，因为在创造行为中，一个人触及了自己的量子自我，深入挖掘自己的灵魂。

Yet at the same time, a little more discriminating criteria may be desired.
然而同时，人们可能需要一些更为严格的标准。

Some people feel that any sort of mystical experience, any sort of feeling of divinity, as in the creative act, should be viewed in awe and seen as being the truth, with no questions asked.
有些人认为，任何形式的神秘体验，任何类似于创造行为中的神圣感，都应当令人敬畏并被视为真理，不容置疑。

The Oracle

神谕

Alan Greenspan, the Chairman of the Federal Reserve, a short time ago had a little fun with this viewpoint.
美联储主席艾伦·格林斯潘不久前对这一观点稍作调侃。

Greenspan, up until recently, had been exalted for his stewardship of the national economy to unparalleled heights.
格林斯潘直到最近因其对国家经济无与伦比的管理而备受推崇。

At a Senate committee hearing last year, Senator Phil Gramm of Texas exulted Greenspan as a “national phenomenon” and an “oracle.”
去年在一次参议院委员会听证会上，得克萨斯州参议员菲尔·格拉姆称赞格林斯潘为“国家现象”和“神谕”。

Greenspan responded that oracles’ insights come “from deep depths of thought which are indescribable, unprovable and rarely correct” (Stevenson, April 2, 2001, p. A1).
格林斯潘回应道，神谕的见解“源自深邃的思考，那是无法形容、无法证明且极少正确的”（Stevenson, 2001年4月2日，第A1页）。

What Greenspan was getting at is that some believe that if a person has prophetic or intuitive insights, they must always be absolutely correct, because they must be getting their messages from God.
格林斯潘想表达的是，有人认为如果一个人拥有预言性或直觉性见解，那么他一定总是绝对正确的，因为他一定是从上帝那里获得信息的。

This belief is especially rampant in the new age field, where many “divine” proclamations are accepted at face value, no questions asked.
这种信念在新时代领域尤为猖獗，那里许多“神圣”的宣言都被不加质疑地接受。

Matter and Spirit

物质与精神

This type of thinking believes that reality is a two-tiered hierarchy, of the explicate and the implicate, the “Newtonian physical world,” and the “Absolute,” or the “Void.”
这种思维认为现实是一个双层次的层级结构，即“显性世界”和“隐性世界”，“牛顿式物理世界”以及“绝对”或“虚无”。

This is a reductionist view, because it only allows for matter and spirit, and negates the teachings of the wisdom traditions – which teach us that there is a Great Chain of Being that goes from matter, to body, to mind, to soul, to spirit.
这种观点是一种还原论，因为它只承认物质和精神，并否定智慧传统的教导——智慧传统教我们存在一条从物质、到身体、到心智、到灵魂、再到精神的伟大存在链。

In the reductionist view, biology, psychology and theology are eliminated (Wilber, 1997, pp. 209-210).
在这种还原论视角中，生物学、心理学和神学都被排除在外（威尔伯，1997，第209-210页）。

In this view, all one needs is the capability to touch Spirit in order to be considered as being enlightened.
在这种观点中，只需要具备触及精神的能力，就可被视为开悟。

Thus, there is a fallacy that artists are more highly evolved than non-artists, because they can touch Spirit.
因此，存在一种谬论，认为艺术家比非艺术家更为进化，因为他们能够触及精神。

Maturity of Ego

自我成熟

A Temperamental Artist

脾气暴躁的艺术家

This was brought to light recently when I went to visit my wife at the Skidmore College ceramics studio where she’s been working on her master’s degree.
这一点最近得以显现，当时我去参观我妻子在Skidmore学院陶瓷工作室学习硕士学位的情况。

There was a palpable tension in the air at the studio, because an independent artist, who is allowed to use the facilities, was having a snit.
工作室中弥漫着明显的紧张气氛，因为一位允许使用这些设施的独立艺术家情绪失控。

He was talking to his friend, going on about how he was an artist.
他正与他的朋友谈论，并夸耀自己是艺术家。

Later, at home, my wife told me how extremely talented this person is, yet at the same time how difficult he is to get along with.
后来，在家中，我妻子告诉我，这个人极具才华，但同时也非常难以相处。

It is not enough to touch spirit; also required is a mixture of maturity of ego, emotional intelligence, and a rational grasp on your place in the world.
仅仅触及精神是不够的；还需要自我成熟、情感智力以及对自身在世界中位置的理性把握的混合。

Otherwise you will become like Greenspan’s oracle, a legend in your own mind.
否则，你会变得像格林斯潘的神谕那样，成为自我臆想的传奇。

Integrating Ego Many spiritual seekers make this same mistake.
整合自我——许多追求精神的人犯了同样的错误。

They feel that by touching Spirit, they are negating ego, and by doing so, have reached the pinnacle of life.
他们认为，通过触及精神，就是否定了自我，并由此达到了人生的顶峰。

All they think they need to do now is continue in that vein.
他们认为现在所需要做的只是继续沿着那条路走下去。

Psychotherapist and Tibetan Buddhist practitioner John Welwood comments:
心理治疗师兼藏传佛教修行者约翰·韦尔伍德评论道：

“When people have major spiritual openings, often during periods of intensive practice or retreat, they may imagine that everything has changed and that they will never be the same again.
“当人们经历重大的精神启迪时，常常在密集修行或闭关期间，他们可能会认为一切都已改变，他们将永远不同。”

Indeed, spiritual work can open people up profoundly and help them live free of the compulsions of their conditioning for long stretches of time.
确实，精神修行能深刻启迪人们，帮助他们长时间摆脱既定条件的强迫。

But at some point after the retreat ends, when they encounter circumstances that trigger their emotional reactivity or their habitual tensions and defenses, they may find that their spiritual practice has hardly penetrated their conditioned personality, which remains mostly intact, generating the same tendencies it always has…
但是，在闭关结束后，当他们遇到触发情绪反应或习惯性紧张与防御的情况时，他们可能会发现他们的精神修行几乎未能渗透到他们的既定个性中，而那种个性基本保持不变，产生着一贯的倾向……

When people use spiritual practice to try to compensate for feelings of alienation and low self-esteem, they corrupt the true nature of spiritual practice.
当人们利用精神修行试图弥补疏离感和低自尊时，他们便扭曲了精神修行的真正本质。

Instead of loosening the manipulative ego that tries to control its experience, they strengthen it, and their spiritual practice remains unintegrated with the rest of their life” (Spring 2000, pp. 43, 46).
他们不是松动试图控制体验的操纵性自我，而是加强了它，从而使他们的精神修行与生活其他部分脱节”（春季刊，2000，第43、46页）。

It is not enough to just be creative or to just be spiritual.
仅仅具有创造性或仅仅具有精神性是不够的。

Although it is a magnificent feeling to taste the nectars of the Absolute, there is a spectrum of consciousness we must go through on the path to higher stages of consciousness, a spectrum that encompasses our spiritual, creative, rational and emotional aspects.
尽管品味绝对的甘露是一种壮丽的感觉，但在通向更高意识阶段的道路上，我们必须经历一个涵盖精神、创造、理性和情感层面的意识光谱。

Integrating Rational Thought

整合理性思维

Some think rational, logical thinking is the root of the entire world’s problems, and the answer is to think less rationally.
有人认为，理性、逻辑的思维是整个世界问题的根源，解决办法是少一些理性思考。

Yet if we think less rationally, we will become irrational, and live in a realm in which we act on our impulses.
然而，如果我们减少理性思考，我们将变得非理性，并生活在一个凭冲动行事的领域中。

The answer is not less rationality, but to integrate rationality into a broader perspective.
答案不是减少理性，而是将理性整合进更广阔的视角中。

We need to think transrationally, which is the same as quantum thinking, which is the same as aperspectivalist thinking.
我们需要进行超理性思考，这与量子思维、全景思维是一样的。

Consciousness as a Multi-Modal Phenomena

作为多模态现象的意识

The Potential for Vision

远见的潜力

Stuart Hameroff, an anesthesiologist who, in collaboration with the mathematical physicist Roger Penrose, has done a lot of research in the field of quantum consciousness, said this of consciousness:
麻醉师斯图尔特·哈默罗夫与数学物理学家罗杰·彭罗斯合作，在量子意识领域做了大量研究，他这样谈到意识：

“I think of consciousness as our inner life – a series of multimodal integrated experiences” (Horrigan, 1997, p. 75).
“我认为意识是我们的内在生活——一系列多模态整合的体验”（Horrigan, 1997，第75页）。

Consciousness is an integration of our rational, emotional, creative and spiritual natures.
意识是我们理性、情感、创造力和精神本质的整合。

This multimodal capability gives us the potential for infinite vision, to see multiple ways.
这种多模态能力赋予我们无限远见的潜力，让我们看到多种可能。

We have the innate ability to see far beyond the box of socialized thinking.
我们天生就有能力超越社会化思维的框架看得更远。

Although we can say it is partly our educational system that molds our minds into a set way of thinking, we cannot use it as an excuse as to why we are rigid in our thinking.
虽然我们可以说部分原因是我们的教育系统将我们的思维塑造成固定模式，但这不能成为我们思维僵化的借口。

We are free at anytime to break the cords.
我们随时都有能力打破束缚。

Unblocking the Issues

解开心结

Psychological issues hold a lot of people back from realizing this potential.
心理问题使许多人无法实现这种潜能。

But if we were to learn simple creative measures to unblock the mind, many of those with negative psychological holdings might be able to move on.
但如果我们学习一些简单的创造性措施来解放心灵，许多受负面心理问题困扰的人可能就能前行。

We all have so much unused potential that is being frittered away, mostly due to these psychological issues.
我们每个人都有大量未被利用的潜能，而这些大多被心理问题消耗掉了。

Perhaps simple creative measures won’t totally cure a person, nor allow them to become a quantum thinker, but it will be a first step towards helping them to evolve their consciousness to higher levels, stages that would propel them to see beyond their own disconnectedness to the world at large.
或许简单的创造性措施不会完全治愈一个人，也不会使他们成为量子思考者，但这是帮助他们将意识提升到更高层次、突破自我隔阂、看清更广阔世界的第一步。

Imagine the positive energy that would be released onto the world if more people could see beyond the horizon of their own self-inflicted wounds.
试想，如果更多人能超越自我加诸伤痕的地平线，将会为世界释放出多少正能量。

Beyond Ego

超越自我

To see beyond the horizon is to go beyond the ego.
看得更远，就是超越自我。

In going beyond, we do not negate the ego.
在超越的过程中，我们并非否定自我。

Traditionally, wisdom traditions teach that we don’t abandon emotions, thoughts, desires or inclinations;
传统上，智慧传统教导我们不应放弃情感、思想、欲望或倾向；

the teachings instead emphasize the Emptiness of all Forms, not to get rid of the Forms (Wilber, 1996, p. 240).
而是强调万象皆空，而非去除一切形式（威尔伯，1996，第240页）。

Buddhi

菩提智

The Awakened Mind In attempting to understand the ego in all its manifestations, we use a higher faculty of mind that helps us witness the actions of the ego.
觉醒的心——在试图理解自我各种表现时，我们动用了更高的心智功能，帮助我们观察自我的行为。

To the Hindus, this higher mind is called buddhi.
对印度人来说，这种更高的心智被称为菩提智。

Buddhi is defined as the discerning intelligence and enlightened will.
菩提智被定义为具有辨识力的智慧和开明的意志。

Buddhi is used:
菩提智用于：

To plan or dream or imagine what can be done.
规划、梦想或想象可以做些什么。

It makes formations for the future which the will can try to carry out if opportunity and circumstances become favorable or even it can work to make them favorable.
它为未来构思蓝图，意志可以尝试去实现这些蓝图，如果机会和环境变得有利，甚至可以努力使之有利。

In men of action this faculty is prominent and a leader of their nature; great men of action always have it in a very high measure.
在行动派中，这种能力十分突出，是其天性的引领者；伟大的行动者总是拥有极高的这种能力。

But even if one is not a man of action or practical realization or if circumstances are not favorable or one can do only small and ordinary things, this vital mind is there.
但即便一个人不是行动家或实践者，或环境不利，或只能做些微不足道的平常事，这种重要的心智仍然存在。

It acts in them on a small scale, or if it needs some sense of largeness, what it does very often is to plan in the void, knowing that it cannot realize its plans or else to imagine big things, stories, adventures, great doings in which oneself is the hero or the creator…
它在他们身上以微观方式发挥作用，或者如果需要一种宏大的感觉，它常常是在虚空中策划，明知自己的计划无法实现，或者去想象宏大的事物、故事、冒险、伟大的作为，在其中自己是英雄或创造者……

It concerns itself with a pursuit of pure truth and right knowledge; it seeks to discover the real Truth behind life and things and our apparent selves and subject its will to the law of Truth (Aurobindo, in Dalal, 2001, pp. 47, 51).
它关注于追求纯粹的真理和正确的知识；它试图揭示生命、事物以及我们表面自我背后的真实真理，并使其意志服从真理法则（奥罗宾多，见Dalal, 2001，第47、51页）。

Buddhi can be considered the awakened mind; this is a mind that has an innate comprehension of the unity of all things.
菩提智可以被看作是觉醒的心；这是一种天生理解万物统一性的心智。

This fundamental unity is the core teaching of the wisdom traditions; in these teachings it is believed that Spirit lies at the foundation of, and creates, the universe.
这种基本统一性是智慧传统的核心教义；在这些教义中，相信精神构成了宇宙的基础并创造了宇宙。

It is further believed that to create the manifest world, Spirit must go out of itself and empty itself into manifestation (Wilber, 1996, p.301).
此外，人们还相信，为了创造显现的世界，精神必须脱离自身并向外倾注显现（威尔伯，1996，第301页）。

Spirit and Buddhi

精神与菩提智

Spirit is all around us, the wisdom traditions tell us, and it is our eternal challenge to comprehend this.
智慧传统告诉我们，精神无处不在，而理解这一点是我们永恒的挑战。

This is part of the trajectory of our lives – to discover Spirit.
这是我们生命轨迹的一部分——去发现精神。

It is said that Spirit goes from slumbering in nature to awakening in mind to final realization as Spirit itself.
据说，精神从自然中的沉睡，到心智中的觉醒，再到最终作为精神本身的实现。

And with the emergence of mind, of buddhi, Spirit becomes self-conscious and then starts to awaken to itself, to become self-actualized – this results in the universe beginning to think about the universe.
随着心智、菩提智的出现，精神变得自觉，然后开始觉醒于自身，达到自我实现——这使得宇宙开始思考宇宙。

We then are able to go from an objective Spirit in nature to a subjective Spirit in mind (Wilber, 1996, pp. 301-303).
如此，我们便能够从自然中的客观精神转变为心智中的主观精神（威尔伯，1996，第301-303页）。

Buddhi is the name for the emergence of Spirit in mind – it is the enlightened mind.
菩提智就是精神在心智中显现的名称——它是觉醒的心。

It is a mind freed from the tyranny of the ego and its mental habits, capable of comprehending the infinite dimensions that exist in the quantum realm and understanding how the infinite dimensions manifest in our everyday realm (we call that complexity theory).
这是一种摆脱自我及其思维习惯桎梏的心智，能够理解存在于量子领域的无限维度，并理解无限维度如何在我们日常领域中表现出来（我们称之为复杂性理论）。

Creativity and the Integration of Mind, Being and the Universe

思维、存在与宇宙整合下的创造力

A Creative Universe

一个充满创造力的宇宙

Awakening buddhi is also about realizing a more integrated mode of being and identity from which to create, from which a person can fulfill their human potential.
唤醒菩提智也意味着实现一种更加整合的存在方式和身份，从中创造，从而使一个人能够实现其人类潜能。

Once a person has integrated mind, being and the universe, they are capable of quantum thinking, of seeing the infinite possibilities of a creative universe.
一旦一个人整合了心智、存在与宇宙，他就能够进行量子思维，看到创造性宇宙中的无限可能。

Inner and Outer Creativity

内在与外在创造力

Amit Goswami (1999) discusses two types of creativity – what he calls inner and outer creativity.
阿米特·戈斯瓦米（1999）讨论了两种创造力——他称之为内在创造力和外在创造力。

Inner creativity is about self-exploration, of a “creative transformation of the self…that yields new contexts.”
内在创造力关乎自我探索，即“自我创造性转变……产生新的情境。”

Outer creativity refers to creativity that yields objective and/or new products in the outer, public arena (pp. 52-53).
外在创造力指的是在外部公共领域中产生客观和/或新产品的创造力（第52-53页）。

We could say that inner creativity is more of a spiritual, subjective, ego-less, approach, while outer creativity is more of a materialistic, objective, ego-driven, approach.
我们可以说，内在创造力更偏向于精神性、主观、无自我的方式，而外在创造力则更偏向于物质性、客观、有自我驱动的方式。

These two modalities are not mutually exclusive.
这两种方式并不相互排斥。

“Using outer creativity to investigate inner creativity is an age-old practice” (Goswami, 1999, p. 265).
“用外在创造力探究内在创造力是一种古老的实践”（戈斯瓦米，1999，第265页）。

For example, this is the purpose of Zen koans.
例如，这正是禅宗公案的目的。

They engage the mind and force the student to use their outer creativity to think out of the box; if they get it, and realize the essence of the koan, they will have accessed their inner creativity and have touched the depths of infinity.
它们激发思维，迫使学生运用外在创造力跳出固有框架；如果他们领悟了公案的精髓，就能触及内在创造力，触碰到无限的深度。

And going from finiteness to infinity, as I discussed earlier, means having a discontinuity of consciousness, a quantum leap in thinking.
而正如我之前讨论的，从有限到无限意味着意识的不连续性，即思维上的量子跃迁。

It is these discontinuities that are fundamental to quantum thinking.
正是这些不连续性构成了量子思维的基础。

An Approach to Aid in Integration

促进整合的方法

Ultimately, quantum thinking is a spiritual drive.
归根结底，量子思维是一种精神动力。

It is our quest to understand the cosmos in all its glory.
这是我们理解整个宇宙辉煌的追求。

Its tool is buddhi, the awakened mind, the mind that has opened to Spirit.
其工具是菩提智，即那觉醒、向精神敞开的心。

Once a person realizes buddhi, they can go beyond the box, beyond a mindset locked in by its various dogmas.
一旦一个人觉醒了菩提智，他就能超越那由各种教条所固化的思维模式，跳出那框架。

Because consciousness is a “multi-modal integrated experience,” my belief is that to achieve this level of mind, a person has to use a multi-modal, integrated approach.
因为意识是一种“多模态整合的体验”，我相信要达到这种心智水平，一个人必须采用多模态、整合的方法。

If, as discussed earlier, our perspective is aperspectival, it would only make sense that we would need a broad approach to match our broad perspective.
如果正如前文所述，我们的视角是全景式的，那么采用一种广泛的方法以匹配我们宽广的视角才是合理的。

It would have to be a way that encompasses our various levels of existence: the physical level, the electromagnetic/energetic level, the mental – emotional and cognitive level – and the spiritual level.
这种方式必须涵盖我们存在的各个层面：物质层面、电磁/能量层面、心理——情感和认知层面，以及精神层面。

The aim would be that as we exercise these various levels, it would stimulate our inner creativity, and help us break through the mental blocks that lock us into a rigid pattern of thinking.
目标在于，通过锻炼这些各层面，激发我们的内在创造力，并帮助我们突破那些使我们陷入僵化思维模式的心理障碍。

Techniques of outer creativity can also be used to help us along, since outer and inner creative have a synergistic relationship.
外在创造技巧也可以帮助我们，因为外在和内在的创造力具有协同作用。

By working on all these levels at once it can be possible to creatively evolve in consciousness to higher stages of thinking and being.
同时在所有这些层面上努力，就有可能使我们的意识创造性地进化到更高的思维和存在阶段。

And as we evolve, we can more fully intuit the cadences of the universe, to help us realize more of our potential.
随着我们的进化，我们可以更充分地领会宇宙的节奏，帮助我们实现更多潜能。

What holds us back more then anything is our own self-limiting beliefs, beliefs predicated on a way of thinking that holds to a world that exists in just one perspective, a linear and logical one.
阻碍我们前进的首要因素是我们自我设限的信念，这种信念基于一种只认为世界存在于单一视角、线性且逻辑的思维方式。

Running Out of Options

选择耗尽

A few years ago, an older man I know said to me “As you get older, you run out of options.”
几年前，我认识的一位老先生对我说：“随着年龄的增长，你会发现选择越来越少。”

I’ve never forgotten his words, because I found them to be depressing in their starkness.
我从未忘记他的话，因为我觉得那话语的直白令人沮丧。

How can we run out of options?
我们怎么可能会选择耗尽？

Only in a person’s mind can they run out of options.
只有在一个人的心中，选择才会耗尽。

Life goes on indefinitely; the wisdom traditions say that life continues after death, a fact researchers studying the near-death experience have affirmed (Greyson, in Cardena, Lynn, and Krippner, 2000, pp. 315-332).
生命无限延续；智慧传统认为，生命在死亡之后仍将继续，这一点已被研究濒死体验的学者所证实（Greyson，见Cardena, Lynn和Krippner, 2000，第315-332页）。

Even if a person doesn’t subscribe to such transcendent viewpoints, stories abound everywhere of people living rich, fulfilling lives well into their elder years.
即便一个人不信奉这样的超越观点，也处处有许多故事讲述人们在晚年依然过着丰富而充实的生活。

A recent newspaper article told of a master violinist in New York City, Robert Mann, who celebrated his 80th birthday recently by performing in concert with his quartet.
最近一篇报纸文章讲述了纽约市一位小提琴大师罗伯特·曼恩，他最近通过与他的四重奏一起演出庆祝了80岁生日。

The pieces he selected to play were new compositions by his friend, the 92-year-old composer, Elliot Carter (Griffiths, April 7, 2001, p. B10).
他选择演奏的曲目是他朋友、92岁作曲家埃利奥特·卡特的新作（Griffiths, 2001年4月7日，第B10页）。

Quantum-Integral Medicine

量子整体医学

Some people, like this 80-year-old man, have an innate drive towards quantum thinking that they may owe to genetics.
有些人，如这位80岁老人，天生就拥有一种可能归因于遗传的量子思维驱动力。

But this type of thinking is not an inherited trait.
但这种思维方式并非遗传特质。

We are all capable of it.
我们每个人都具备这种能力。

We are all capable of rising beyond the box, of going beyond how we are taught to think.
我们都能够超越那框架，超越被教导的思维方式。

All we need do is exercise the various dimensions of our being.
我们所需要做的只是锻炼我们存在的各个层面。

In doing so, we can realize higher aspects of potential and a broader scope of vision.
通过这样做，我们可以实现更高层次的潜能和更广阔的视野。

And it will not just be a personal vision that will be expanded; it will be a vision that will look at society and the world, and consider what types of creative solutions can be formulated that can help heal the ailments of a disconnected world in disarray.
这不仅仅会扩展个人视野；而且是一种能够审视社会和世界，并思考可以制定出何种创造性解决方案以帮助治愈一个支离破碎、不连贯世界的视野。

This is the approach of Quantum-Integral Medicine.
这就是量子整体医学的方法。

Using quantum thinking, we can set ourselves the challenge of formulating a healthy integral vision – one that attempts to awaken buddhi in self, culture and society, and in the progress, helps to heal self, culture and society.
利用量子思维，我们可以挑战自己，制定出一种健康的整体视野——一种旨在唤醒自我、文化和社会中菩提智，并在这一过程中帮助治愈自我、文化和社会的方法。

“The more you contact your higher Self, the more you worry about the world. The Form of Freedom is sorrow, unrelenting worry for those struggling to awaken. The Boddhisatva weeps daily, the tears stain the very fabric of the Kosmos in all directions” (Wilber, 1996, p. 315).
“你越是接触你的更高自我，就越会担心这个世界。自由的形态就是悲伤，为那些挣扎于觉醒的人不断忧虑。菩提萨埵每日流泪，泪水染遍宇宙的每一个角落”（威尔伯，1996，第315页）。

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以上即为原文全文的中英文交替翻译。