oriented Golden Rule, from “Do unto

oriented Golden Rule, from “Do unto others as you would have them do unto you” to “Be kind to others, because in some sense they are you.” The task of the great wisdom traditions throughout history has been to transform this awareness from an intellectual concept into a felt certainty that is so real that it makes a difference in how we conduct our lives. The realization of the One Mind carries us beyond the isolation and frustration of the separate individual struggling against impossible odds. Life becomes more than a wearisome journey from the cradle to the crematorium. A felt unity with all other minds conveys renewed meaning, purpose, and possibility and a sense of the sacredness of all things. We are nearly there . The “hope of wisdom” that Thomas prized is within our reach, and much of the “more and better science” he called for already exists. It has surfaced in the form of evidence for a unifying, nonlocal, universal form of consciousness, as I shall try to show. Many scientists— great scientists— have embraced this concept, as we shall see. The Collaboratory The challenges we humans face are so huge, so global, that it can be difficult to see how our individual efforts can make any difference. Consider environmental issues such as pollution and global climate change. Barbara, my wife, and I garden organically and have had a passive solar wall on the entire south side of our house for 20 years. Although these measures make us feel better and represent our commitment to environmental responsibility , they are offset by a recurring sense of futility in the big scheme of things. It’s like the Breton Fisherman’s Prayer: “O God, thy sea is so great and my boat is so small,” a plaque of which President John F. Kennedy kept on his desk. If Barbara and I multiplied our environmental efforts a thousandfold, they would still be puny. Environmentalist Carolyn Raffensperger wrote, “I have a hypothesis about the lack of public support for environmental action. I suspect that many people suffer from a sense of moral failure over environmental matters. They know we are in deep trouble, that their actions are part of it, but there is so little they or anyone can do individually .” 5 As journalist Anne Karpf, author of The Human Voice, wrote in The Guardian, “I now recycle everything possible, drive a hybrid car and turn down the heating. Yet somewhere in my marrow I know that this is just a vain attempt to exculpate myself— it wasn’t me, guv.” 6 Karpf elaborated: Indeed, when I hear apocalyptic warnings about global warming, after a few moments of fear I tune out. In fact I think I might be something worse than a climate-change sceptic— a climate-change ignorer. The fuse that trips the whole circuit is a sense of helplessness. Whatever steps I take to counter global warming, however well-intentioned my brief bursts of zeal, they invariably end up feeling like too little, too late. The mismatch between the extremely dangerous state of the earth and my own feeble endeavours seems mockingly large. Karpf found she is not alone. She asked two colleagues about their attitudes toward global warming. One, a 48-year-old man, said he thought about it often and was angry about the role of big business, but as to his own interventions, he said , “I do feel it’s like pissing in the wind

really— I don’t know why I bother.” The other, a 57 -year-old politically engaged man, admitted that he rarely thought about climate change because it simply didn’t interest him. But when pressed he revealed that he recycled, signed petitions to conserve old buildings, and didn’t drive, but quickly realized that he couldn’t sustain his contention that “I don’t harm the environment.” To recognize a problem and act to solve it while knowing that one’s actions are inadequate leads to a sense of helplessness. This feeling is not apathy but a moral injury , a soul wound, a profound sense of inadequacy that smothers one’s best and truest efforts to make a difference. It is compounded by the realization that we cannot avoid adding to the problem. When our lives are tallied up when we die, almost all of us will be judged to have been a drain on the planet. This realization constitutes what Raffensperger described as “a steady, grinding erosion, a slow-motion relentless sorrow.” We can change out our light bulbs and turn down the thermostat all we want, but the fact of our birth and all those years of environmental unawareness cannot be erased. Isolated individual acts will never be enough. We must act collectively, in concert, bypassing the inexorable sorrow we may experience in private actions. Enter the One Mind. Its power is revealed when we realize that our combined action within it is not merely additive but exponential. In the One Mind, one plus one no longer make two, but many. This realization diminishes the “slow-motion relentless sorrow” of individual activities. This understanding led Margaret Mead to observe, “Never doubt that a small group of thoughtful, committed individuals can change the world. In fact, it’s the only thing that ever has.” 7 As members of the One Mind, we continue to act individually; but as we become more aware of our communal selves, an alchemical process kicks in, in the form of heightened imagination and creativity. We enter a field of knowing that is greater than that of any group member and greater than the sum of a group’s members. The result is what Marc Barasch, founder and CEO of Green World Campaign, calls a “collaboratory.” 8 Solutions to problems surface that we did not anticipate. We become more imaginative, inventive, inspired, productive, resourceful, and innovative. In the One Mind, pooled neurons outperform individual brains, as we’ll see. We are learning how to reclaim our forgotten citizenship in the One Mind. As author Jeremy Rifkin put it in The Empathic Civilization, “A new science is emerging whose operating principles and assumptions are more compatible with network ways of thinking. The old science views nature as objects; the new science views nature as relationships. The old science is characterized by detachment, expropriation, dissection, and reduction; the new science is characterized by engagement, replenishment, integration, and holism. The old science is committed to making nature productive ; the new science to making nature sustainable. The old science seeks power over nature; the new science seeks partnership with nature. The old science puts a premium on autonomy from nature; the new science on reparticipation with nature.” 9 The power of the One Mind resides in the fact that it does not need to be created. The collective One Mind does not need to be tweeted or Facebooked into being. It already is—an overarching dimension of consciousness of which we are already a part. We have simply forgotten our belongingness, trading our oneness for the illusion of isolated individuality, that insidious, erroneous belief that personhood is all we are. Once we cease believing that we are a coin with only one side, we shall wonder how we could have deceived ourselves so thoroughly for so long. And we can begin to act accordingly. Those Embarassing Meteorites

Dossey M.D., Larry (2013-10-01). One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters (Kindle Locations 419-449). Hay House, Inc.. Kindle Edition.

Dossey M.D., Larry (2013-10-01). One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters (Kindle Locations 392-419). Hay House, Inc.. Kindle Edition.

Kết quả (Việt) 1:

theo định hướng quy tắc vàng, từ "Do unto những người khác như bạn sẽ có họ làm unto bạn" để "Thể loại cho người khác, bởi vì trong một ý nghĩa họ là bạn." Nhiệm vụ của các truyền thống trí tuệ tuyệt vời trong suốt lịch sử đã là chuyển đổi nhận thức này từ một khái niệm trí tuệ trở thành một điều chắc chắn cảm thấy đó là thật trung thực rằng nó làm cho một sự khác biệt trong làm thế nào chúng tôi tiến hành cuộc sống của chúng tôi. Thực hiện một cái tâm mang chúng tôi vượt ra ngoài sự cô lập và thất vọng cá nhân riêng biệt đấu tranh chống lại không thể thua. Cuộc sống trở nên nhiều hơn một cuộc hành trình wearisome từ cái nôi để crematorium. Một sự thống nhất cảm thấy với tất cả tâm trí khác truyền đạt ý nghĩa mới, mục đích, và khả năng và một cảm giác của thiêng liêng của tất cả mọi thứ. Chúng tôi là gần như có. Với hy vọng"của trí tuệ" rằng Thomas đánh giá cao là trong tầm tay của chúng tôi, và hầu hết "nhiều hơn và tốt hơn khoa học" ông kêu gọi đã tồn tại. Nó có bề mặt trong hình thức bằng chứng cho một hình thức thống nhất, nonlocal, phổ quát của ý thức, như tôi sẽ cố gắng để hiển thị. Nhiều nhà khoa học-các nhà khoa học tuyệt vời — đã chấp nhận khái niệm này, như chúng ta sẽ thấy. Collaboratory những thách thức chúng ta con người phải đối mặt là rất lớn, vì vậy toàn cầu, nó có thể được khó khăn để xem làm thế nào những nỗ lực cá nhân của chúng tôi có thể làm cho bất kỳ sự khác biệt. Xem xét các vấn đề môi trường như ô nhiễm và biến đổi khí hậu toàn cầu. Barbara, vợ tôi, và tôi vườn hữu cơ và đã có một bức tường năng lượng mặt trời thụ động ở phía Nam toàn bộ nhà của chúng tôi cho 20 năm. Mặc dù những biện pháp này làm cho chúng ta cảm thấy tốt hơn và đại diện cho chúng tôi cam kết trách nhiệm môi trường, họ được bù đắp bởi một cảm giác định kỳ của vô dụng trong các đề án lớn của sự vật. Nó là giống như tiếng Breton hươ cầu nguyện: "O Thiên Chúa, thy biển là tuyệt vời như vậy và thuyền của tôi là quá nhỏ," một mảng bám mà tổng thống John F. Kennedy giữ trên bàn làm việc của mình. Nếu Barbara và tôi nhân với những nỗ lực môi trường của chúng tôi một thousandfold, họ vẫn sẽ nhỏ bé. Môi trường học Carolyn Raffensperger đã viết, "tôi có một giả thuyết về việc thiếu hỗ trợ công cộng cho môi trường hành động. Tôi nghi ngờ rằng nhiều người bị từ một cảm giác của sự thất bại về đạo đức trên những vấn đề môi trường. Họ biết chúng ta đang gặp rắc rối sâu, rằng hành động của họ là một phần của nó, nhưng có rất ít họ hoặc bất cứ ai có thể làm riêng. " 5 là nhà báo Anne Karpf, tác giả của tiếng nói của con người, đã viết trong The Guardian, "tôi bây giờ tái chế tất cả mọi thứ có thể, lái xe lai và từ chối các sưởi ấm. Nhưng một nơi nào đó trong tủy của tôi tôi biết rằng đây là chỉ là một nỗ lực vô vọng để exculpate bản thân mình-không phải tôi, cầu. " 6 Karpf xây dựng: thật vậy, khi tôi nghe Khải huyền cảnh báo về sự nóng lên toàn cầu, sau khi một vài khoảnh khắc của sự sợ hãi tôi điều chỉnh ra. Trong thực tế, tôi nghĩ rằng tôi có thể là một cái gì đó tồi tệ hơn một sceptic thay đổi khí hậu-một ignorer biến đổi khí hậu. Cầu chì chuyến đi toàn bộ mạch là một cảm giác bất lực. Bất cứ điều gì bước tôi thực hiện để chống nóng lên toàn cầu, Tuy nhiên Well-intentioned của tôi bursts ngắn của nhiệt tình, họ không thay đổi kết thúc cảm giác như quá ít, quá muộn. Không phù hợp giữa bang trái đất, cực kỳ nguy hiểm và nỗ lực yếu ớt của riêng tôi có vẻ thành lớn. Karpf tìm thấy cô ấy không phải một mình. Cô hỏi hai đồng nghiệp về Thái độ của họ về sự nóng lên toàn cầu. Một, một người đàn ông 48 tuổi, cho biết ông nghĩ về nó thường xuyên và đã tức giận về vai trò của doanh nghiệp lớn, nhưng như các can thiệp của mình, ông nói, "tôi cảm thấy giống như pissing trong Gióreally— I don’t know why I bother.” The other, a 57 -year-old politically engaged man, admitted that he rarely thought about climate change because it simply didn’t interest him. But when pressed he revealed that he recycled, signed petitions to conserve old buildings, and didn’t drive, but quickly realized that he couldn’t sustain his contention that “I don’t harm the environment.” To recognize a problem and act to solve it while knowing that one’s actions are inadequate leads to a sense of helplessness. This feeling is not apathy but a moral injury , a soul wound, a profound sense of inadequacy that smothers one’s best and truest efforts to make a difference. It is compounded by the realization that we cannot avoid adding to the problem. When our lives are tallied up when we die, almost all of us will be judged to have been a drain on the planet. This realization constitutes what Raffensperger described as “a steady, grinding erosion, a slow-motion relentless sorrow.” We can change out our light bulbs and turn down the thermostat all we want, but the fact of our birth and all those years of environmental unawareness cannot be erased. Isolated individual acts will never be enough. We must act collectively, in concert, bypassing the inexorable sorrow we may experience in private actions. Enter the One Mind. Its power is revealed when we realize that our combined action within it is not merely additive but exponential. In the One Mind, one plus one no longer make two, but many. This realization diminishes the “slow-motion relentless sorrow” of individual activities. This understanding led Margaret Mead to observe, “Never doubt that a small group of thoughtful, committed individuals can change the world. In fact, it’s the only thing that ever has.” 7 As members of the One Mind, we continue to act individually; but as we become more aware of our communal selves, an alchemical process kicks in, in the form of heightened imagination and creativity. We enter a field of knowing that is greater than that of any group member and greater than the sum of a group’s members. The result is what Marc Barasch, founder and CEO of Green World Campaign, calls a “collaboratory.” 8 Solutions to problems surface that we did not anticipate. We become more imaginative, inventive, inspired, productive, resourceful, and innovative. In the One Mind, pooled neurons outperform individual brains, as we’ll see. We are learning how to reclaim our forgotten citizenship in the One Mind. As author Jeremy Rifkin put it in The Empathic Civilization, “A new science is emerging whose operating principles and assumptions are more compatible with network ways of thinking. The old science views nature as objects; the new science views nature as relationships. The old science is characterized by detachment, expropriation, dissection, and reduction; the new science is characterized by engagement, replenishment, integration, and holism. The old science is committed to making nature productive ; the new science to making nature sustainable. The old science seeks power over nature; the new science seeks partnership with nature. The old science puts a premium on autonomy from nature; the new science on reparticipation with nature.” 9 The power of the One Mind resides in the fact that it does not need to be created. The collective One Mind does not need to be tweeted or Facebooked into being. It already is—an overarching dimension of consciousness of which we are already a part. We have simply forgotten our belongingness, trading our oneness for the illusion of isolated individuality, that insidious, erroneous belief that personhood is all we are. Once we cease believing that we are a coin with only one side, we shall wonder how we could have deceived ourselves so thoroughly for so long. And we can begin to act accordingly. Those Embarassing Meteorites
Dossey M.D., Larry (2013-10-01). One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters (Kindle Locations 419-449). Hay House, Inc.. Kindle Edition.

Dossey M.D., Larry (2013-10-01). One Mind: How Our Individual Mind Is Part of a Greater Consciousness and Why It Matters (Kindle Locations 392-419). Hay House, Inc.. Kindle Edition.