Drugs or Meditation

7/27/2019 Drugs or Meditation

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Drugs or Meditation?

Consciousness Expansion andDisintegration

versusConcentration and Spiritual Regeneration

by

Lama Anagarika Govinda

Buddhist Publication SocietyKandy Sri Lanka

Bodhi Leaves No. 62

Copyright Kandy, Buddhist Publication Society (1973)

BPS Online Edition (2009)

Digital Transcription Source: Buddhist Publication Society

For free distribution. This work may be republished, reformatted, reprinted and

redistributed in any medium. However, any such republication and redistribution is

to be made available to the public on a free and unrestricted basis and translations

and other derivative works are to be clearly marked as such.


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Drugs or Meditation?

Consciousness Expansion and Disintegrationversus Concentration and Spiritual Regeneration

When people nowadays recommend consciousness-expanding drugs as a

substitute or an incentive for meditation, they start from the naive preconception

that expansion is synonymous with the attainment of higher values. But the mere

expansion of a muddled consciousness, in which the faculties of discrimination,

mental balance and understanding have not yet been developed, does not constitute

an improvement and will not lead to the attainment or the realisation of a higher

dimension of consciousness. Instead, it will lead to a worse confusion, to anexpansion of ignorance and an indiscriminate involvement in irrelevant impressions

and emotions. A wise person will follow the advice of the great spiritual leaders and

benefactors of humanity by concentrating his mind and improving its quality,

instead of trying to expand it without rhyme or reason, i.e., without having

developed the faculty of understanding or discrimination.

The main medium of this so-called consciousness-expansion is LSD. Its prophets

who propagate it as a substitute for meditation are characteristically only those who

have neither experience nor qualification in the field of meditation, because they

have never gone through any serious spiritual training or sadhana, based on

millennia of experience and psychological exploration, as handed down and taughtby many of the great spiritual traditions of humanity.

In the process of meditation, i.e., in the gradual achievement of integration, we are

not concerned with an expansion of consciousness, but as Jean Gebser, one of the

most incisive thinkers of our time, rightly says, with an intensification of

consciousness: The mistake that is made nowadays and which has its reason in the

quantitatively accentuated rational attitudes is that a material more must

correspond to a more in the realm of consciousness. This more, however, concerns

only the reflecting knowledge, which has quantitative character. For this reason

alone we have to insist that we must not fall into the error of striving after

consciousness-expansion, but that what matters is a consciousness-intensification. A

mere consciousness-expansion leads as much to destruction as the material

atomization, which to some extent has already taken shape (or rather Ungestalt, i.e.

its misshapen form).[1]

We need only look at modern paintings and drawings of so-called psychedelic art,

which appear to be composed of thousands of fragments, like a smashed and

splintered mirror, in which the world is reflected and broken up into a chaos of
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disconnected details, and we shall understand what this process of atomization is

leading to. However, the main difference between the states of consciousness caused

by LSD and those created by meditationand here I am not speaking theoretically,

but from my own experienceis the fact that LSD totally deprives us of any control,

so that we are helplessly tossed about by our emotions and deceived by

hallucinations or creations of chaotic imagination; that our attention is scattered and

confused by thousands of fragmentary images and sense-impressions. While

meditation is a creative process, which converts the chaos of upsurging feelings,

thoughts, uncontrolled volitions and contending inner forces into a meaningful

cosmos (a harmonised universe) in which all psychic faculties are centredand

integrated in the depth of our consciousness.

It is only the creation of this inner centre that makes us into consciously spiritual

beings and lifts us beyond the blind drives of our animal nature, which bind us to the

chaos ofsamsara (the world of delusion). LSD, on the other hand, leads away from

the centre into an ever more fragmentizing multiplicity of unrelated, eternallychanging projections of subconscious thought-contents which, though momentarily

capturing our attention, leaves us as completely passive spectators of a psychic film-

show, in which, the longer we devote ourselves to its contemplation, the surer it will

suffocate all creative impulses and all individual effort towards their realisation.

In this connection we may remember the words of Goethe: Was du ererbt von

deinen Vaetern hast, erwirb es, um es zu besitzenWhat you have inherited from

your forefathers, you must earn by your own effort, if you wish to make it your own.

The inheritance of our forefathers is in a wider sense the inheritance of our own

past and ultimately of the whole universe from which we have emerged, or as Zen

Buddhists would have it, our original face which existed before our parents wereborn.

This original face, however, is far from being the face of our already completed

or immanent Buddhahood, though it may contain all the potentialities of an

enlightened mind. I would rather define it as the reflection of the universal depth-

consciousness. In Buddhist terminology, the store consciousness (alaya-vijana),

which contains the accumulated experiences of all forms of existence, the

experiences of an infinite past, in which all possibilities of life are contained, from

the lowest to the highest states of consciousness (or, from the most primitive to the

most universal dimensions of consciousness), from the blind urges of brutish or

demoniacal drives and cruel passions to the most beneficial activities of divine orenlightened beings, in whom the unconscious forces and blind passions have been

sublimated into clear knowledge, love and compassion.

To equate this alaya-vijana with the Buddha Nature, and to believe that by

merely suppressing or eliminating our thoughts and aspirations, our volition and

discrimination, in short, our whole individuality and our intellectual qualities, we

could attain the enlightenment of a Buddha, is a naive belief and an unfounded


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hypothesis, unsupported by experience and contradicting the entire Buddhist

tradition that is concerned with the sublimation, harmonisation and integration of

all human qualities and capabilitiesa tradition that emphasises the importance of

individual effort (virya and vyayama), consequent religious practise (sadhana),

cultivation of creative spiritual qualities (bhavana), discriminative thought

(dharma-vicaya), clear knowledge and wisdom (praja), conscious awareness and

remembrance (smriti), perfect aspirations (samyak-samkalpa), consciously directed

concentrative meditation (ekagrata), love and compassion towards all beings

(maitriand karuna), and faith (sraddha) towards the enlightened teachers of

humanity.

Enlightenment can neither be gained by passively sitting or by violence in the

endeavour to suppress human feelings and thoughts or in the disparate struggle for

the solution of some paradox problem. The key to enlightenment can neither be

found in rigid concentration nor in an expansion of consciousness through artificial

means.The mere reduction of the field of spiritual vision to a single point, a single subject,

concept or thought-sequence to the exclusion of all other thoughts or sense-

impressionscorresponding to the exclusiveness of a perspective view-point, in

which only a one-sided, foreshortened observation of the object is possibleprevents

us from observing the organic relationship of our subject with its background as well

as with ourselves. This kind of concentration, which is practised in science and

discursive thought, based on strict logical laws, is as little suitable to lead to

enlightenment as the indiscriminate expansion of consciousness of an untrained,

inexperienced person, who has neither the knowledge nor the judgement to enable

him to understand or to make use of the phenomena of this expanded consciousness.He is in the same position as a scientifically unprepared and inexperienced person

who is sent into space in a rocket or spacecraft. Though he goes through the same

experiences as an astronaut, he would return to earth as ignorant as he left it,

because whatever he has seen and experienced, could not convey any meaning to

him, but would only leave him confused, bewildered and terrified.

Even if the experiences caused by drugs were similar to those experienced in

meditation or mystic visions (for which there is not the slightest evidence, because

those who are using drugs have no knowledge of real meditation), they would not

convey to the spiritually untrained person anything of the deeper meaning of thosevisions and experiences, because of his inability to interpret the language of psychic

symbols and phenomena. He would not be able to establish meaningful relations

between himself (as an observer) and the observed phenomena, in other words

between the universal depth consciousness and his individual (peripheral) surface

consciousness, because he skipped the way leading from the periphery of the normal

waking consciousness to the depth consciousness or his inner centre. The experience


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of this way, which leads step by step from our surface consciousness into the depth

of our mind in the process of meditative absorption, is of paramount importance,

because it employs and stimulates all our faculties of thinking, feeling and intuition.

Those who believe that they can rely on mere intuition before they have developed

the control over the basic functions of their intellect on the level of everyday lifes

experience, will never be able to discern between truth and self-deception.

The mere expansion of consciousness, therefore, has no value unless we have

found our inner centre in which all the faculties of mind and psyche are integrated

and to which all our experiences are referred as their ultimate judge and arbiter. This

inner centre is situated between the poles of the individual peripheral consciousness

of the intellect and the non-individual depth consciousness in which we partake of

the greater life of the universe. When this centre functions rightly the whole

impression is one of evident harmony with inner life. The inner and the outer exist

not against but for each other.

Always then, the presence of the basic vital centre is expressed in the easy

equilibrium of the two poles and if one preponderates over the other the result is a

wrong relation to heaven and earth, to the world and to the self. Just as failure to

achieve the right centre always implies a disturbance of the living whole, so the

achievement of it demonstrates nothing less than that state in which the whole is

kept alive in the right tension between the two poles.[2]

The tendency towards centralisation is not only a biological and psychological

necessity, but a law of universal dynamics pervading the entire cosmos irrespective

of whether applied to spiral nebulae or solar systems, planets or electrons. Every

movement has a tendency to create its own centre or its own axis as the only possible

form of stability within the infinite movement of all that lives.

Where, however, life becomes conscious of itself, there a new, subtler

centralisation takes place in a consciousness that creates its own focus, moving as if

it were on an infinite axis from distant past towards an equally distant future (as it

appears to us), or more correctly that moves towards a present that (to us) is in a

state of continual transformation.

The universal depth consciousness is common to us all, but it depends on the

individual what he makes out of it or what he extracts or distills from it and brings to

the surface. Just as the waters of the ocean contain all kinds of substances in a state

of dissolution, in a similar way the universal depth consciousness contains

potentially all the psychic qualities. From the waters of the ocean we can extract gold

as well as ordinary kitchen salt, depending on the degree of (chemical) concentration

and the method employed. In a similar way it is possible to extract from the

universal depth consciousness either divine or demoniacal forces, life-promoting or

life-destroying powers, powers of darkness or of light.
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Those who descend into the depth of this universal consciousness without having

found their inner centre, will be swallowed by it or will be swept away to their doom,

like a rudderless ship that is lost in the immensity of the ocean. Only to the wise the

depth will reveal its treasures. Knowledge and wisdom however, are founded on the

patient observation of the laws of existence in the mirror of the stilled mind, in

which the inner relations of all things become apparent and our intuitive awareness

is brought to fruition.

If, however, intuition does not find also a clear expression in our thoughts, it can

have no effective influence on our life, but is dissipated in the fog of vague feelings

and dream-like fantasy and visions; because no force can be effective if it is not

formed, i.e., concentrated and directed. On the other hand, thoughts and items of

knowledge or truths that have been developed only on the intellectual level, have to

be verified in life by direct experience in order to become living reality. Only then

they will have the power to transform our life and to influence our deepest nature.

People who cling only to their thoughts, remain prisoners of thoughts, just as

those who live only in vague forms of intuition become prisoners of their momentary

moods and impressions.

Those, however, who are able to harmonise the faculties of clear thought and

intuition, make the best use of both. They will enjoy the freedom of intuition, and at

the same time they will be capable of utilising its results in the creation of a spiritual

universe or Weltanschauung, whose structure will be an ever-growing edifice of

sublime beauty and transparency, and whose crowning pinnacle will be the radiating

jewel of enlightenment, in which the structure will find its completion.

Notes

1. Jean Gebser: Ursprung und Gegenwart, p. 156. Deutsche Verlags-Anstalt, 1966, 2nded. (Translated as The Ever-Present Origin, Ohio University Press, 1985.)[Back]2. Hara, the Vital Centre of Man, by Karlfried Graf von Drckheim, London, 1982; p.83.[Back] VIT TT PALI pht m DOWNLOAD FONT

Thuc hoc Thin?
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M rng thc v tan rso vitp trungv ti to tinh thn

qua

Lama Anagarika GovindaPht gio xut bn Hi

Kandy Sri Lanka

L b s 62Bn quyn Kandy, Pht gio xut bn X hi (1973)Trng Cng Lp Boston trc tuyn Edition (2009) K thut s Transcription Ngun: Pht xut bn HiCung cp min ph.Cng vic ny c th c ti, cch, in li v phn phi li trong bt k

phng tin.Tuy nhin, s ti bn v ti phn phi phi c thc hin cng b cng khaitrn c s v cc bndch v cc tc phm khc c r rng nh bn min ph v khnggii hn.

Thuc hoc Thin?M rng thc v tan r

so vi tp trung v ti to tinh thnKhi mi ngi ngy nay gii thiu " thc-m rng" cc loi thuc thay th hoc mt skhuyn khch cho vic thin nh, h bt u t nhng nh kin ngy th rng m rngng ngha vi vic t c gi tr cao hn.Nhng vic m rng ch ca mt thc lnxn, trong cc khoa phn bit i x, cn bng tinh thn v s hiu bit cha c phttrin, khng phi l mt s ci tin v s khng dn n vic t c hoc thc hin mtchiu cao ca thc.Thay vo , n s dn n mt s nhm ln ti t hn l mt s mrng ca s thiu hiu bit v s tham gia mt cch ba bi trong nhng n tng v cmxc khng lin quan. Mt ngi khn ngoan s theo li khuyn ca cc nh lnh o tinh

thn ln lao v n nhn ca nhn loi bng cch tp trung tm tr ca mnh v nng cao chtlng ca n, thay v c gng m rng n khng c vn iu hoc l do, v d, m khngcn phi pht trin cc ging vin hiu bit hoc phn bit i x.

Phng tin chnh ca ci gi l thc-m rng l LSD.Tin tri ca nhng ngi truynb n nh l mt thay th cho vic thin nh l c trng ch c nhng ngi c kinhnghim khng hay trnh chuyn mn trong lnh vc thin, bi v h cha bao gi tri quabt k o to tinh thn nghim trng hocsadhana, da vo thin nin k kinh nghim v


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thm d tm l, nh giao xung v c ging dy bi nhiu truyn thng tm linh v ica nhn loi.

Trong qu trnh thin nh, v d, trong vic t c dn dn hi nhp, chng ta khngquan tm n vic m rng ca thc, nhng nh Jean Gebser, mt trong nhng nh ttng sc bn nht ca thi i chng ta, mt cch ng n cho bit, vi s tng cng thc: " Sai lm l lm hin nay v trong c l do ca n trong thi hp l v slng ni bt l mt loi vt liu 'nhiu hn' phi tng ng vi mt 'nhiu hn' trong lnhvc ca thc.Ny 'hn, "tuy nhin, ch lin quan n nhng kin thc phn nh, trong c nhn vt nh lng.V l do ny mt mnh, chng ta phi nhn mnh rng chng tikhng phi ri vo li phn u sau khi thc m rng, nhng m thc, tng cng iuquan trng l.Mt ch thc, m rng dn n s hy dit nh nhiu nh sng vt cht, m mt mc no c hnh thnh (hay ng hn lUngestalt, tc l hnh thc xu xca n) ". [1]

Chng ta ch cn nhn vo bc tranh v bn v hin i ca ci gi l ngh thut o gic,

m c v nh c to thnh t hng ngn mnh, nh mt tm gng v vn v tan n xngh, trong th gii c phn nh v chia thnh mt s hn lon ca cc chi tit b ngtkt ni, v chng ta s hiu nhng g qu trnh ny ca sng c dn n. Tuy nhin, skhc bit chnh gia cc trng thi thc do LSD v c to ra bng thin nh v y tikhng ni v mt l thuyt, nhng t kinh nghim ca ring ti, l mt thc t rng LSDhon ton ly i chng ta v bt k iu khin, do chng ti bt lc o bi nhng cmxc ca chng ti v nh la bi o gic hoc sng to ca tr tng tng hn lon, s ch ca chng ti c phn tn v bi ri bi hng ngn hnh nh ri rc v quan thc. Trongkhi thin nh l mt qu trnh sng to, trong chuyn i s hn lon ca cm xcupsurging, t tng, tc khng kim sot c v tranh lc lng bn trong vo mt v tr

c ngha (mt v tr hi ha), trong tt c cc khoa tm linh c tp trung v tch hptrong chiu su tm thc ca chng ti.N ch l vic to ra cc trung tm bn trong nylm cho chng ta thnh con c thc

tinh thn v nng chng ta vt ra ngoi a m qung ca bn cht th tnh ca chng ti,rng buc chng ta s hn lon ca lun hi sinh t(th gii ca o tng).LSD, mt khc,dn i t trung tm thnh a bao gi fragmentizing hn ca khng lin quan, lun bin id on v tim thc t tng ni dung, mc d trong giy lt nm bt s ch ca chngti, chng ta nh khn gi hon ton th ng ca mt nh ngoi cm lm phim chngtrnh, trong , cn chng ti cng hin mnh cho chim nim ca n, l chc chn hn n sbp nght tt c cc xung lc sng to v tt c cc n lc c nhn i vi vic thc hin.

Trong kt ni ny, chng ti c th nh nhng li ca Goethe: c du ererbt vondeinen Vaetern Ngi , erwirb es, um es zu besitzen - "Nhng g bn c c tha k t chang ca bn, bn phi kim cbng n lc ca ring bn, nu bn mun lm cho n caring bn ".Cc "tha k ca cha ng chng ta" l trong mt ngha rng ln hn di sn caqu kh ca chng ta v cui cng l ton th v tr m t chng ti ni ln, hoc nhThin Pht t s c n, "bn lai din mc ca chng ti tn ti trc khi cha m cachng ti c sinh ra. "
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Ny "bn lai din mc", tuy nhin, l xa l b mt ca Pht hon thnh hoc ni ti cachng ti, mc d n c th cha tt c nhng tim nng ca mt tm gic ng. Ti th xcnh l s phn chiu ca v tr su thc. Trong thut ng Pht gio, thc lu tr(Alaya-vijana), trong c cc kinh nghim tch ly ca tt c cc hnh thc ca s tnti, nhng kinh nghim ca mt qu kh v hn, trong tt c cc kh nng ca cuc sngang c, t thp nht n cc quc gia cao nht ca thc ( hoc, t nguyn thy nht vikch thc ph qut nht ca thc), t ngi m ku gi ca a tn bo hoc thuc vma qu v nim am m tn nhn vi cc hot ng mang li li ch nht ca thn thnh haygic ng, trong cc lc lng v thc v nim am m m c thng hoa vo kinthc r rng, tnh yu v lng t bi.

nh ng nyAlaya-vijanavi Pht tnh, v tin rng bng cch ch c ch hoc loi bnhng suy ngh ca chng ti v nguyn vng, ch v phn bit i x ca chng ti, trongngn hn, ton b c tnh ca chng ti v phm cht tr tu ca chng ti, chng ti c tht c s gic ng ca mt v Pht, l mt nim tin ngy th v mt gi thuyt v cn c,

khng c h tr bi kinh nghim v mu thun vi ton b truyn thng Pht gio l clin quan vi s thng hoa, hi ha v hi nhp ca tt c cc phm cht ca con ngi vkh nng-mt truyn thng nhn mnh tm quan trng ca n lc c nhn( virya v vyayama), qu thc hnh tn gio (sadhana), trng phm cht tinh thn sng to( bhavana), t tng phn bit i x (Php-vicaya), kin thc r rng v tr tu (BtNh), nhn thc tnh to v nh (smriti), kht vng hon ho (samyak-samkalpa ), c thc o tp trung c thin nh (ekagrata), tnh yu v lng t bi i vi tt c chng sinh(Maitri v karuna), v c tin (sraddha) i vi gio vin gic ng ca nhn loi.

Gic ng khng th tc bng cch th ng ngi hoc bi bo lc trong cc n lc ngn chn cm xc con ngi v suy ngh hay trong cuc u tranh khc nhau cho cc gii

php ca mt s vn nghch l.Cha kha gic ng khng th c tm thy trong tptrung cng nhc cng khng phi trong mt m rng ca thc thng qua phng tin nhnto.

Ch gim ca cc vng th lc tinh thn cho mt im duy nht, mt ch duy nht, khinim hay t tng, trnh t loi tr tt c nhng suy ngh khc hoc cm gic ln hin th,tng ng vi s c quyn ca mt nn cnh im, trong ch c mt mt mt, quan stforeshortened ca i tng c th-ngn cn chng ta quan st cc mi quan h hu c cach ca chng ti vi nn tng ca n cng nh vi chnh mnh. Loiny tp trung, cthc hnh trong khoa hc v t tng ri rc, da trn lut php hp l nghim ngt, l tph hp dn n gic ng nh vic m rng khng phn bit thc ca mt ngi khng

chuyn, ngi thiu kinh nghim, nhng ngi khng phi l kin thc cng nh bn ncho cho php anh ta hiu hoc s dng trong nhng hin tng ca thc m rngny. ng ang trong cng mt v tr nh mt ngi khoa hc khng chun b v thiu kinhnghim c gi vo khng gian trong mt tn la hay tu v tr.Mc d ng i quanhng kinh nghim tng t nh mt phi hnh gia, ng s tr v tri t nh khng bit khiri n, bi v bt c iu g ng nhn thy v kinh nghim, khng th chuyn ti nghavi anh ta, nhng ch khin anh ta bi ri, hoang mang v s hi.


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Ngay c khi kinh nghim gy ra do thuc cng tng t nh nhng kinh nghim trongthin nh hay thn b tm nhn (m khng c bng chng nh, bi v nhng ngi ang sdng thuc khng c kin thc ca thin tht), h s khng chuyn ti n ngi cha quao to tinh thn bt c iu g v ngha su sc hn v nhng tm nhn v kinh nghim, vmnh khng c kh nng gii thch ngn ng ca biu tng tm linh v hin tng. ngs khng th thit lp quan h c ngha gia mnh (nh mt ngi quan st) v cc hintng quan st, ni cch khc gia cc thc su ph qut v c nhn ca mnh (ngoi vi) thc b mt, bi v ng b qua con ng dn t ngoi vi ca bnh thng nh thc thc thc su hoc trungtm bn trong ca mnh.Kinh nghim ca cch ny, dn tng bc t thc b mt ca chng ti vo chiu su ca tm tr ca chng ti trong qu trnh hp thuthin nh, l ht sc quan trng, bi v n s dng v kch thch tt c cc khoa ca chngti suy ngh, cm gic v trc gic.Nhng ngi tin rng h c th da vo ch l trc gictrc khi h pht trin kim sot cc chc nng c bn ca tr tu ca h trn mc kinhnghim cuc sng hng ngy, s khng bao gi c th phn bit gia s tht v t la di.

Vic m rng ch ca thc, do , khng c gi tr tr khi chng ti tm thy trungtm bn trong ca chng ti trong tt c cc khoa ca tm tr v tinh thn c tch hpv m tt c kinh nghim ca chng ti c gi l thm phn cui cng ca h v trngti. Trung tm bn ny nm gia cc cc ca thc ngoi vi c nhn ca tr tu v thc sunhn c bit m chng ta d phn vo cuc sng ln hn ca v tr. Khi trung tm ny cchc nng mt cch ng n ton n tng l mt trong nhng s ha hp r rng vi isng ni tm.Bn trong v bn ngoi tn ti khng chng li nhng cho nhau.

Lun lun sau , s hin din ca cc trung tm quan trng c bn c th hin trongtrng thi cn bng d dng ca hai cc v nu mt t tri hn so vi cc kt qu l mtmi quan h sai lm khi tri t, vi th gii v i vi bn thn.Cng nh tht bi trong

vic t c cc trung tm phi lun lun hm mt s xo trn ton b cuc sng, v vythnh tch ca n th hin khng c g t hn so vi nh nc, trong ton b c gisng trong s cng thng bng gia hai cc. [2]

Cc khuynh hng tp trung khng ch l mt s cn thit sinh hc v tm l, nhng m to lut ca ng lc ph qut bao trm ton th v tr khng phn bit p dng cho tinhvn xon c hoc cc h thng, cc hnh tinh hoc cc in t nng lng mt tri. Mi cng c xu hng to ra trung tm ring ca mnh hoc trc ca n nh l hnh thc ch cth n nh trong phong tro v hn ca tt c nhng g cuc sng.

Tuy nhin, khi cuc sng tr nn thc v chnh n, c mt mi, tp trung tinh vi din ratrong mt thc to ra tp trung ring ca mnh, di chuyn nh th n l trn mt trc v

hn t qu kh xa xi hng ti mt tng lai xa xi nh nhau (nh n xut hin cho chngti ), hay ng hn l di chuyn theo hng mt mn qu m (cho chng ti) l trong trngthi bin i lin tc.

thc su ph qut chung cho tt c chngta, nhng n ph thuc vo cc c nhn nhngg ng lm cho ra khi n hoc nhng g ng trch hoc chng ct t n v mang n bmt.Cng nh cc vng bin ca i dng c cha tt c cc loi cht trong tnh trng giith, trong mt cch tng t nh thc su ph c kh nng tt c nhng phm cht tm
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linh.T cc vng nc ca i dng, chng ti c th trch xut vng cng nh mui nthng thng, ph thuc vo mc (ha cht) tp trung v phng php lm vic. Mtcch tng t c th trch xut t thc su ph qut hoc lc lng thn thnh hoc thucv ma qu, cuc sng, thc y hoc ph hy cuc sng, quyn hn, quyn hn ca bng tihoc nh sng.

Nhng ngi ri vo chiu su ca tm thc v tr ny m khng cn phi tm thy trungtm bn trong ca h, s b nut chng bi n hoc s b cun tri n dit vong ca h,ging nh mt bnh li tu m b mt trong s bao la ca i dng.Ch cho khn ngoanchiu su s tit l kho bu ca n.Kin thc v tr tu tuy nhin, c thnh lp trn squan st bnh nhn v php lut ca s tn ti trong gng ca tm lm yn, trong ccmi quan h bn trong ca tt c mi th tr nn r rng v nhn thc trc quan ca chngti c a n thnh qu.

Tuy nhin, trc gic khng tm thy cng l mt biu hin r rng trong suy ngh cachng ti, n c th khng c nh hng hiu qu vo cuc sng ca chng ti, nhng l tiu

tan trong sng m ca nhng cm xc m h v ging nh gic m tng tng v tmnhn, bi v khng c lc lng c th c hiu qu nu n khng c hnh thnh, tc l, tptrung v o din.Mt khc, t tng v mc kin thc hoc s tht c pht trin ch cp tr tu, phi c xc nhn trong cuc sng bng kinh nghim trc tip tr thnhhin thc cuc sng.Ch khi h s c sc mnh bin i cuc sng ca chng ti vnh hng n bn cht su xa nht ca chng ti.

Nhng ngi bm ch suy ngh ca mnh, t nhn vn cn suy ngh, cng ging nhnhng ngi sng duy nht trong cc hnh thc m h v trc gic tr thnh t nhn ca tmtrng v n tng nht thi ca h.

Nhng ngi, tuy nhin, nhng ngi c th hi ha c cc ging vin suy ngh r rng

v trc gic, lm cho vic s dng tt nht ca c hai. H s c hng st do ca trcgic, v ng thi h s c kh nng s dng kt qu ca n trong vic to ra mt v tr tmlinh hay Weltanschauung, c cu trc s l mt dinh th ngy cng tng ca v p tuyt viv minh bch, v c i triu thin nh cao s l vinngc ta ca s gic ng, trong ccu s tm thy n c hon thnh.

Ghi ch1. Jean Gebser: Ursprung und Gegenwart, p. 156. Deutsche VERLAGS-Anstalt, 1966,2nd ed. (Dch nhNgun gc Ever-hin ti , Ohio University Press, 1985).[Quay li]2. Hara, Trung tm quan trng ca Man, bi Karlfried Graf von Drckheim, London,1982, p. 83.[Quay li]
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