宇宙中的上帝

宇宙中的上帝

Proof that Group Meditation can Change the World

Proof that Group Meditation can Change the World

Meditation has the potential to literally transform the world. In 1978, what is known as the “Maharishi Effect” took place when a group of 7000 individuals over the course of 3 weeks were meditating in hopes of positively effecting the surrounding city. They were able to literally transform the collective energy of the city which reduced global crime rates, violence, and casualties during the times of their meditation by an average of 16%. Suicide rates and automobile accidents also were reduced with all variables accounted for. In fact, there was a 72% reduction in terrorist activity during the times at which this group was meditation.

  

Almost 50 studies have been done further confirming the benefits of global meditation and it’s direct impact on everything in the world, even so far as to have the results published in the Journal of Crime and Justice in 1981. We know meditation has endless health and psychological benefits, but it is now being explored by politics and sociology because of its undeniable energetic impact.

For example, a day-by-day study of a two-month assembly in Israel during August and September of 1983 showed that, on days when the number of participants at a peace-creating assembly was high, the intensity of an ongoing war in neighboring Lebanon decreased sharply. When the number of participants was high, war deaths in Lebanon dropped by 76%.

When the study was repeated in Wales, they got amazing results. In 1987 Merseyside had the third highest crime rate of the eleven largest Metropolitan Areas in England and Wales; by 1992 it had the lowest crime rate. 40% below levels predicted by the previous behaviour of the series. There were 255,000 less crimes in Merseyside from 1988 to 1992 than would have been expected had Merseyside continued to follow the national crime trend.

The secret of the Global Maharishi Effect is the phenomenon known to Physics as the ‘Field Effect’, the effect of coherence and positivity produced from the field of infinite correlation—the self-referral field of least excitation of consciousness—the field of Transcendental Consciousness, which is basic to creation and permeates all life everywhere.  Meditation takes your consciousness to the implicate levels of existence where your intentions have consequential effects on the explicate level that we interact with before it even manifests.  Consciousness gives rise to the material.  The key idea is that all of existence emanates out of a field of universal consciousness, called the Unified Field or Super String Field.

“I think the claim can be plausibly made that the potential impact of this research exceeds that of any other ongoing social or psychological research program. It has survived a broader array of statistical tests than most research in the field of conflict resolution. This work and the theory that informs it deserve the most serious consideration by academics and policy makers alike.” 

— David Edwards Ph.D., Professor of Government, University of Texas at Austin.

Scientists Finally Show How Your Thoughts Can Cause Specific Molecular Changes To Your Genes

With evidence growing that training the mind or inducing certain modes of consciousness can have positive health effects, researchers have sought to understand how these practices physically affect the body. A new study by researchers in Wisconsin, Spain, and France reports the first evidence of specific molecular changes in the body following a period of intensive mindfulness practice.

The study investigated the effects of a day of intensive mindfulness practice in a group of experienced meditators, compared to a group of untrained control subjects who engaged in quiet non-meditative activities. After eight hours of mindfulness practice, the meditators showed a range of genetic and molecular differences, including altered levels of gene-regulating machinery and reduced levels of pro-inflammatory genes, which in turn correlated with faster physical recovery from a stressful situation.

“To the best of our knowledge, this is the first paper that shows rapid alterations in gene expression within subjects associated with mindfulness meditation practice,” says study author Richard J. Davidson, founder of the Center for Investigating Healthy Minds and the William James and Vilas Professor of Psychology and Psychiatry at the University of Wisconsin-Madison.

“Most interestingly, the changes were observed in genes that are the current targets of anti-inflammatory and analgesic drugs,” says Perla Kaliman, first author of the article and a researcher at the Institute of Biomedical Research of Barcelona, Spain (IIBB-CSIC-IDIBAPS), where the molecular analyses were conducted.

The study was published in the Journal Psychoneuroendocrinology.

Mindfulness-based trainings have shown beneficial effects on inflammatory disorders in prior clinical studies and are endorsed by the American Heart Association as a preventative intervention. The new results provide a possible biological mechanism for therapeutic effects.

Gene Activity Can Change According To Perception

According to Dr. Bruce Lipton, gene activity can change on a daily basis. If the perception in your mind is reflected in the chemistry of your body, and if your nervous system reads and interprets the environment and then controls the blood’s chemistry, then you can literally change the fate of your cells by altering your thoughts.

In fact, Dr. Lipton’s research illustrates that by changing your perception, your mind can alter the activity of your genes and create over thirty thousand variations of products from each gene. He gives more detail by saying that the gene programs are contained within the nucleus of the cell, and you can rewrite those genetic programs through changing your blood chemistry.

In the simplest terms, this means that we need to change the way we think if we are to heal cancer. “The function of the mind is to create coherence between our beliefs and the reality we experience,” Dr. Lipton said. “What that means is that your mind will adjust the body’s biology and behavior to fit with your beliefs. If you’ve been told you’ll die in six months and your mind believes it, you most likely will die in six months. That’s called the nocebo effect, the result of a negative thought, which is the opposite of the placebo effect, where healing is mediated by a positive thought.”

That dynamic points to a three-party system: there’s the part of you that swears it doesn’t want to die (the conscious mind), trumped by the part that believes you will (the doctor’s prognosis mediated by the subconscious mind), which then throws into gear the chemical reaction (mediated by the brain’s chemistry) to make sure the body conforms to the dominant belief. (Neuroscience has recognized that the subconscious controls 95 percent of our lives.)

Now what about the part that doesn’t want to die–the conscious mind? Isn’t it impacting the body’s chemistry as well? Dr. Lipton said that it comes down to how the subconscious mind, which contains our deepest beliefs, has been programmed. It is these beliefs that ultimately cast the deciding vote.

“It’s a complex situation,” said Dr. Lipton. People have been programmed to believe that they’re victims and that they have no control. We’re programmed from the start with our mother and father’s beliefs. So, for instance, when we got sick, we were told by our parents that we had to go to the doctor because the doctor is the authority concerning our health. We all got the message throughout childhood that doctors were the authority on health and that we were victims of bodily forces beyond our ability to control. The joke, however, is that people often get better while on the way to the doctor. That’s when the innate ability for self-healing kicks in, another example of the placebo effect.

Mindfulness Practice Specifically Affects Regulatory Pathways

The results of Davidson’s study show a down-regulation of genes that have been implicated in inflammation. The affected genes include the pro-inflammatory genes RIPK2 and COX2 as well as several histone deacetylase (HDAC) genes, which regulate the activity of other genes epigenetically by removing a type of chemical tag. What’s more, the extent to which some of those genes were downregulated was associated with faster cortisol recovery to a social stress test involving an impromptu speech and tasks requiring mental calculations performed in front of an audience and video camera.

Biologists have suspected for years that some kind of epigenetic inheritance occurs at the cellular level. The different kinds of cells in our bodies provide an example. Skin cells and brain cells have different forms and functions, despite having exactly the same DNA. There must be mechanisms–other than DNA–that make sure skin cells stay skin cells when they divide.

Perhaps surprisingly, the researchers say, there was no difference in the tested genes between the two groups of people at the start of the study. The observed effects were seen only in the meditators following mindfulness practice. In addition, several other DNA-modifying genes showed no differences between groups, suggesting that the mindfulness practice specifically affected certain regulatory pathways.

The key result is that meditators experienced genetic changes following mindfulness practice that were not seen in the non-meditating group after other quiet activities — an outcome providing proof of principle that mindfulness practice can lead to epigenetic alterations of the genome.

Previous studies in rodents and in people have shown dynamic epigenetic responses to physical stimuli such as stress, diet, or exercise within just a few hours.

“Our genes are quite dynamic in their expression and these results suggest that the calmness of our mind can actually have a potential influence on their expression,” Davidson says.

“The regulation of HDACs and inflammatory pathways may represent some of the mechanisms underlying the therapeutic potential of mindfulness-based interventions,” Kaliman says. “Our findings set the foundation for future studies to further assess meditation strategies for the treatment of chronic inflammatory conditions.”

Subconscious Beliefs Are Key

Too many positive thinkers know that thinking good thoughts–and reciting affirmations for hours on end–doesn’t always bring about the results that feel-good books promise.

Dr. Lipton didn’t argue this point, because positive thoughts come from the conscious mind, while contradictory negative thoughts are usually programmed in the more powerful subconscious mind.

“The major problem is that people are aware of their conscious beliefs and behaviors, but not of subconscious beliefs and behaviors. Most people don’t even acknowledge that their subconscious mind is at play, when the fact is that the subconscious mind is a million times more powerful than the conscious mind and that we operate 95 to 99 percent of our lives from subconscious programs.

“Your subconscious beliefs are working either for you or against you, but the truth is that you are not controlling your life, because your subconscious mind supersedes all conscious control. So when you are trying to heal from a conscious level–citing affirmations and telling yourself you’re healthy–there may be an invisible subconscious program that’s sabotaging you.”

The power of the subconscious mind is elegantly revealed in people expressing multiple personalities. While occupying the mind-set of one personality, the individual may be severely allergic to strawberries. Then, in experiencing the mind-set of another personality, he or she eats them without consequence.

The new science of epigenetics promises that every person on the planet has the opportunity to become who they really are, complete with unimaginable power and the ability to operate from, and go for, the highest possibilities, including healing our bodies and our culture and living in peace.

Article sources:

wisc.edu

brucelipton.com

ts-si.org

Michael Forrester is a spiritual counselor and is a practicing motivational speaker for corporations in Japan, Canada and the United States.

Source: preventdisease.com 

Read more http://www.tunedbody.com/scientists-finally-show-thoughts-can-cause-specific-molecular-changes-genes/

以洋为圣，何以振兴中华？

中国自摆脱半殖民地，半封建社会，获得解放以来，宣称要寻求民族独立，要完成中华民族的伟大复兴；但是，一甲子以来，中国对封建与殖民地文化，从没有真正地进行过反思。

从五四运动的反封建、反殖民开始，首先就把我们的老祖宗文化丢弃；到今天，中国所有媒体对殖民地宗主国强加给殖民地人民的一些殖民文化，依然毫无保留地还在使用，毫不动摇。

最为突出的就是“耶诞节”，那是庆祝西方耶稣基督教主的诞辰，在中华文明历史长流中，除了有儒家与道家，还包括吸收了印度文明的汉传佛家思想，不知道出现过多少的圣哲；最为著名的就有孔子与老子，在这些圣哲的诞辰时节里，我们都以孔诞、老子诞辰、佛诞称之，而不冠以“圣”字。

不仅如此，中国媒体甚至于把一切有关“耶诞节”的东西，如“耶诞老人”、“耶诞树”等都冠于“圣”字；把耶和华神称之为“上帝”、“天”或“天主”。那是殖民地时代的文化霸权使然，宗主国使用华夏人民的昊天上帝中的“上帝”及儒家的“天”，来模糊混淆信仰中华文化的老百姓，以方便他们传教，殖民地人民无法说“不”。

即便是长期在中国传教的意大利耶稣会传教士龙华民（Nicholas Longobardi，1559年－1654年）都认为不妥，曾把耶和华神音译为“徒斯”，主张废除使用“天”、“天主”、“上帝”等来称呼耶和华神，以此来纠正对耶和华神的不当称呼。中国媒体不知效仿龙华民，因循苟且地不加以改正，积非成是，以洋为圣，令人感到十二分的惊讶与忧心！

新加坡与香港过去都是英国殖民地，也是两个使用华文的国家与地区，当年宗主国为了要奴隶殖民地人民的思想，御用文人就把Christmas使用翻译为“圣诞节”，其目的无非是想在文化思想上来奴化殖民地人民，有利于宗主国的统治。就如日本殖民统治台湾时，使用神社来取代中国的祠堂与各路神明，让台湾人民背宗忘祖，殖民地人民即使想反对，也无力回天。

另一个忧心是把我们中华文明机械地唯物化，如近20年来，在报导中国各地发掘与发现我们老祖宗埋在地底下的神圣文物出土时，只强调其物质的历史价值，而对其精神的价值因有所忌讳而不去碰触它。其结果只能是让我们的子孙后代逐渐地失去对自己精神文明的深层次了解，成为无根的浮萍，这如何来传承我们优秀的中华文明，遑论要去发扬光大。

值此中华民族伟大复兴的重要时刻，中国媒体应该要对我们中华文化的软实力给予更大力地扶持，把这操之在己并已丧失多时的话语权给掌握回来。

美国不单在硬实力“重返”亚洲，更在软实力上早已入侵中国，并通过其代理人在中国各大城市与乡村建立起其基地。只要时机一成熟，通过其精神领袖登高一呼，“表示支持他们上街游行争取改变现状。”中国将如何应对？

中华文化主要构成部分的儒、释、道都是不信有造物主或救世主，只信自己及依靠自己努力的修养、修行与修炼，不向外祈求。如同《国际歌》里的歌词一样：“从来就没有什么救世主，也不靠神仙皇帝！要创造人类的幸福，全靠我们自己！”

可见中华传统文化与《国际歌》所唱的都一样不信有救世主，都要普度众生，为全人类创造幸福。中国人民经过一百多年来浴血奋战所争取来的成果，不能在敌人不费一兵一卒的情况下，就此轻易地自我弃守而被断送掉。

期望中国媒体能够做出更具民族独立性的报导，把话语权牢牢地掌握在中国人自己手中，才能发挥媒体传播正确思想的功能，名副其实地完成中华民族的伟大复兴，真正实现民族独立自主的梦想。则幸甚！

A Neuroscientist’s Radical Theory of How Networks Become Conscious

BY BRANDON KEIM11.14.13 6:30 AM

http://www.wired.com/wiredscience/2013/11/christof-koch-panpsychism-consciousness/

 A map of neural circuits in the human brain.

Image: Human Connectome Project

It’s a question that’s perplexed philosophers for centuries and scientists for decades: Where does consciousness come from? We know it exists, at least in ourselves. But how it arises from chemistry and electricity in our brains is an unsolved mystery.

Neuroscientist Christof Koch, chief scientific officer at the Allen Institute for Brain Science, thinks he might know the answer. According to Koch, consciousness arises within any sufficiently complex, information-processing system. All animals, from humans on down to earthworms, are conscious; even the internet could be. That’s just the way the universe works.

“The electric charge of an electron doesn’t arise out of more elemental properties. It simply has a charge,” says Koch. “Likewise, I argue that we live in a universe of space, time, mass, energy, and consciousness arising out of complex systems.”

What Koch proposes is a scientifically refined version of an ancient philosophical doctrine calledpanpsychism — and, coming from someone else, it might sound more like spirituality than science. But Koch has devoted the last three decades to studying the neurological basis of consciousness. His work at the Allen Institute now puts him at the forefront of the BRAIN Initiative, the massive new effort to understand how brains work, which will begin next year.

Koch’s insights have been detailed in dozens of scientific articles and a series of books, including last year’s Consciousness: Confessions of a Romantic Reductionist. WIRED talked to Koch about his understanding of this age-old question.

WIRED: How did you come to believe in panpsychism?

Christof Koch: I grew up Roman Catholic, and also grew up with a dog. And what bothered me was the idea that, while humans had souls and could go to heaven, dogs was not supposed to have souls. Intuitively I felt that either humans or animals alike had souls, or none did. Then I encountered Buddhism, with its emphasis on the universal nature of the conscious mind. You find this idea in philosophy, too, espoused by Plato and Spinoza and Schopenhauer, that psyche — consciousness — is everywhere. I find that to be the most satisfying explanation for the universe, for three reasons: biological, metaphysical and computational.

'What is the simplest explanation? That consciousness extends to all these creatures....'

WIRED: What do you mean?

Koch: My consciousness is an undeniable fact. One can only infer facts about the universe, such as physics, indirectly, but the one thing I’m utterly certain of is that I’m conscious. I might be confused about the state of my consciousness, but I’m not confused about having it. Then, looking at the biology, all animals have complex physiology, not just humans. And at the level of a grain of brain matter, there’s nothing exceptional about human brains.

Only experts can tell, under a microscope, whether a chunk of brain matter is mouse or monkey or human — and animals have very complicated behaviors. Even honeybees recognize individual faces, communicate the quality and location of food sources via waggle dances, and navigate complex mazes with the aid of cues stored in their short-term memory. If you blow a scent into their hive, they return to where they’ve previously encountered the odor. That’s associative memory. What is the simplest explanation for it? That consciousness extends to all these creatures, that it’s an imminent property of highly organized pieces of matter, such as brains.

WIRED: That’s pretty fuzzy. How does consciousness arise? How can you quantify it?

Koch: There’s a theory, called Integrated Information Theory, developed by Giulio Tononi at the University of Wisconsin, that assigns to any one brain, or any complex system, a number — denoted by the Greek symbol of Φ — that tells you how integrated a system is, how much more the system is than the union of its parts. Φ gives you an information-theoretical measure of consciousness. Any system with integrated information different from zero has consciousness. Any integration feels like something

It's not that any physical system has consciousness. A black hole, a heap of sand, a bunch of isolated neurons in a dish, they're not integrated. They have no consciousness. But complex systems do. And how much consciousness they have depends on how many connections they have and how they’re wired up.

WIRED: Ecosystems are interconnected. Can a forest be conscious?

Koch: In the case of the brain, it’s the whole system that’s conscious, not the individual nerve cells. For any one ecosystem, it’s a question of how richly the individual components, such as the trees in a forest, are integrated within themselves as compared to causal interactions between trees.

The philosopher John Searle, in his review of Consciousness, asked, “Why isn’t America conscious?” After all, there are 300 million Americans, interacting in very complicated ways. Why doesn’t consciousness extend to all of America? It’s because integrated information theory postulates that consciousness is a local maximum. You and me, for example: We’re interacting right now, but vastly less than the cells in my brain interact with each other. While you and I are conscious as individuals, there’s no conscious Übermind that unites us in a single entity. You and I are not collectively conscious. It’s the same thing with ecosystems. In each case, it’s a question of the degree and extent of causal interactions among all components making up the system.

WIRED: The internet is integrated. Could it be conscious?

Koch: It’s difficult to say right now. But consider this. The internet contains about 10 billion computers, with each computer itself having a couple of billion transistors in its CPU. So the internet has at least 10^19 transistors, compared to the roughly 1000 trillion (or quadrillion) synapses in the human brain. That’s about 10,000 times more transistors than synapses. But is the internet more complex than the human brain? It depends on the degree of integration of the internet.

For instance, our brains are connected all the time. On the internet, computers are packet-switching. They’re not connected permanently, but rapidly switch from one to another. But according to my version of panpsychism, it feels like something to be the internet — and if the internet were down, it wouldn’t feel like anything anymore. And that is, in principle, not different from the way I feel when I’m in a deep, dreamless sleep.

掩埋在历史文献中的“中印大同”

“中印关系研究的视野与前景”论坛在复旦落幕

　　佛教的传入使“西方”从一个虚幻不实的概念变成了以印度为中心的佛化区域。历来以中心自居的天朝上国把中心地位让给天竺，甘愿居于佛教宇宙观为其安排的东胜神州。

    纽约市立大学历史系教授、印度裔学者沈丹森眉头紧蹙。这个始终困扰他的问题是，中国和印度何时才能建立彼此间的信任，迎来“中印大同”（Chindia）。作为历史学家，他对中印自古以来的密切交往和共同铸造的辉煌文明再熟悉不过，而这一切如今只能掩藏在历史文献中、成为当代的“海市蜃楼”，令他心有不甘。今年夏天，他作为复旦大学中华文明国际研究中心的访问学者来到上海。而这也成为复旦的一次机会，来推动中印关系的前进。

　　昨天，复旦大学中华文明国际研究中心访问学者工作坊第九期“中印关系研究的视野与前景”在学者们热切的交谈与憧憬中结束了。印度裔历史学家杜赞奇遗憾地因伤缺席，沈丹森固然是其中的主角，而包括复旦大学宗教系主任李天纲、北京大学外国语学院南亚学系主任陈明、台湾佛光大学教授周伯戡等人在内的一众专家学者，亦从中印交流的考古证据、声音语言、文本、天文、宗教、政治和近现代交流等各个方面切入，令这次会议颇具分量。可以明显地感受到，这不仅仅是一次纯粹的学术会议，更带有几分文化交流的色彩。学者们殷切地期盼着两个文明古国重拾当日辉煌。

漂移与想象

　　中国和印度最早的交往可以追溯到公元前2世纪甚至更早，大多是考古证据。而最早的文献记载则是《史记》中提到的张骞出使西域。从公元1世纪到9世纪，佛教始终是中印交流的主要方式。在这个阶段，不仅佛教哲学从印度传到中国，佛教也以更加生动的方式进入中国百姓的日常生活，从街头讲述因果报应佛教本生故事的说书人，到敦煌的壁画、连云港的佛雕，再到天文学、医学各个方面，佛教文化的传播令中国对印度产生了美好的想象。

　　四川大学佛教与社会研究所教授段玉明在会上重提“西方”的概念。他指出，“西方”作为一个特别的概念，被赋予了高于中国文化的想象，是中国文化追慕的源头。早期是东海仙山与昆仑想象，而佛教的传入接续了中国人关于“西方”的文化想象，使西方从一个虚幻不实的概念变成了以印度为中心的佛化区域。“天竺被称为西天、印度洋被称为西洋，祖师西来、西天取经都承载了更丰富的意义。”历来以中心自居的天朝上国把中心地位让给天竺，甘愿居于佛教宇宙观为其安排的东胜神州。然而八九世纪开始，伴随印度佛教的衰落，中国佛教开始自成体系，中国对印度文化的追慕逐渐减弱，印度佛教作为一种文化资源，已不再对中国具有实质意义，中国人关于“西方”的文化追慕，从此移向了更远的“泰西”（欧美）。

　　英国卡地夫大学教授寜梵夫和台湾佛光大学教授周伯戡都指出，中国经历了从佛教的“边地”成为佛教的“中心”的过程。这一宗教现象最早被沈丹森所提出，他认为其中最重要的原因是菩萨在唐朝的在地化，“当五台山被供奉为文殊菩萨住的地方，连印度僧人也要到中国来朝拜，这一转变真正完成了。”而周伯戡认为，这一过程甚至更早，在北魏文成帝时昙曜重建佛教时已经完成。不管怎样，佛教的衰落令印度不再成为圣地，而是中国人心中的异域。

　　8世纪到15世纪，商业和贸易成为中印交往的主要方式。“13世纪以前，大多都是海外商人到中国做贸易，而13世纪以后，中国也有去海外的了。但中国人只是把印度当做做生意的地方，对印度的了解也不如从前多了。”沈丹森说。至15世纪初郑和下西洋后，明代实施海禁，连中国与印度的海上贸易也中断了。

　　然而，交流的减少未必可以证明中土人对印度的淡忘，相反，明代文人的记录里仍有许多印度元素。复旦大学中华文明国际研究中心博士后王启元在会上提出“明代文学想象中的印度”，那是一个“遥远未知的异域”，印度的实际印象逐渐淡出中土视野，取而代之的是中华文人对之再创造。《西游记》固然是其中佼佼者，而对印度佛教造像的改造更为直观，“开口大笑的弥勒佛、婷婷淑女的观音菩萨尊容是近世中土想象的杰作。”王启元说。

扭曲与断裂

　　李天纲教授在这次会议上的发言题目是“‘华梵融通义自圆’：近代唯识论与中印文化关系重建”。“华梵融通义自圆”是中国近代著名佛学家杨文会所提出的学术理想，他认为中国人的佛学一定要和印度宗教对话，重建联系。然而，这个学术理想一路上始终磕磕绊绊。

　　李天纲指出，在杨文会、章太炎、梁启超等人的影响下，20世纪的中国知识分子对印度文化保持了长期兴趣，然而他们对印度文化始终未能深入研究，将印度文化简化为佛教，进而简化为“唯识论”。“这个流传下来的印度观是，印度是宗教的国度，婆罗门教导致了印度社会的分裂，而佛教是印度宗教之精华。比较中国文化、印度文化和西方文化，中国是有物质文明而无宗教信仰，印度文化有宗教信仰而无物质文明，西方文化则是两者皆有之。”李天纲说，“如此偏颇的印度观，至今还在左右中国人。”

　　然而，即使是对印度文化狭隘理解的情况下，今天与印度宗教的对话仍然比不上当初了。在19世纪维新气氛中兴起的“佛学复兴”，一直有着与日本、印度、斯里兰卡和东南亚佛教交往强烈的兴趣。20世纪初，章太炎在上海推动“世界佛教运动”，此后到1930年代，一大批僧人从上海出发，南下前往印度取经。然而这个传统在今天也丢失了，李天纲说，“今天的佛教界和印度宗教的对话基本中断了，越来越少有僧人能够掌握梵文、巴利文。”

　　沈丹森从另一个角度解读了中印文化交流的扭曲与断裂。他认为，鸦片战争以后，英国通过殖民地印度向中国输出，很长一段时间里中印的交流受制于西方国家，“中国人对印度的印象是鸦片、茶叶，大量印度裔巡捕在上海被称为红头阿三。康有为在印度待了6个月以后，总结印度已经是‘亡国’，这也是当时很多人对印度的印象。”沈丹森说。

　　20世纪初，梁启超提出“泛亚洲主义”，将中国、印度和日本文明视为共同体，作为对抗西方殖民地文化的一种手段。尽管这更多是出于政治考虑，但在梁启超、章太炎、泰戈尔等人的真诚呼吁下，“泛亚洲主义”为中印日的文化交流带来更多可能。抗日战争爆发后，中印关系一度更加紧密，一方面中印共同对抗日本，另一方面国民政府也需要英国来帮忙，这种合作关系一直保持到建国后。沈丹森告诉记者，“这期间国民政府经常派人去印度学习交流，被甘地夫人称为“伟大学者”的印度国际大学中国学院院长的谭云山便是其中最杰出的中印文化交流使者。”

　　然而，中印文化交流的真正断裂很大一部分是当代政治原因。由于在边界问题上不能达成一致，1962年中印之间的一场战争令双方都心灰意冷。“尽管战争只有两个礼拜，但带来的伤害是巨大的。”沈丹森说。此后甘地访华，在邓小平的决策下双方贸易往来大大增进，然而两国文化交流却与曾经的传统发生断裂，再也不能彼此信任。

　　沈丹森说，“我和杜赞奇都认为，中印问题最重要的是信任问题。”在他近日与杜赞奇合写的一篇文章《中、印建立信任的文化之路》中，他们指出，中印双方的不信任增强了彼此的负面形象，“印度人两千年来对中国关注不足的旧趋势看起来还在延续”，而“中国学生有条件学习印度不同地区的方言，但相关的社会科学与人文学科的课程却是缺失的”。如何改变？沈丹森说，或许这次会议便是一个契机，“让更多中国人了解印度，印度人了解中国，这样的会议就是在学界先互相了解，推动中印交流来往，只有这样的了解才能重新建立信任和中印关系。”

东方早报记者 郑依菁 发表于2013-11-06 

http://www.dfdaily.com/html/150/2013/11/6/1084697.shtml