英文原文
I have long wondered about the nexus between transactional analysis, a theory and practice fundamentally based on human interaction on one hand and meditation, the foundation of which is the lone, individual, experience, on the other. In early 2000 after a very difficult 1999 I had occasion to attend a 10 day silent meditation retreat from which I emerged with some insights that I can truly say changed me and my life, at the root. A great deal happened which I will not go into here but I derived one particular insight which I here develop into an essay about the Adult ego state and, for lack of a better way to put it, its corruption. One of the puzzles of meditation for me has always been that its proponents seek a state they call egolessnessness. I don’t wish to quibble with a fundamental concept or capriciously modify a respected tradition of meditation. However, one important discovery I made for myself is that the meditation instead of producing a state of egolessness seemed to produce something that I could only describe of ego-fullness. The method of meditation that I pursue is Vipassana. Vipassana means “seeing things as they are” and indeed it was my experience that as I progressed in my meditation practice the state that I achieved was one of perceptual clarity not only about myself but also about the world that I inhabited. I was able to see things as they were by setting aside what in Vipassana is called attachments, aversions and ignorance. In the light of transactional analysis concepts, attachments and aversions are contaminations of the Adult by the Child’s emotional responses. Attachments are positive emotional responses affecting the Adult and aversions are negative emotional responses affecting the Adult, while I interpret ignorance as Parental prejudices (Critical or Nurturing ) affecting the Adult. The Adult in its pure state has strong boundaries and is uncontaminated by either by the Parent or the Child. Emotionally it is essentially neutral. At a seminar meeting where the question was “Does the Adult have emotions?” it was Berne’s opinion that it did not, in the usual sense of the word. He allowed for what he described as a very subtle, pleasant feeling which accompanies an elegant insight as experienced when solving a complex mathematical equation and which he likened to a diffuse blue light. This described perfectly the experience that I had toward the end of my ten day meditation practice which I characterize as ego-fullness; a pure Adult filling my consciousness; pleasant but free of strong emotions and prejudicial thoughts to interfere with my perception of things “as they are.” Only after I discussed this experience with two expert mediators at the Halifax conference, Paul Anderson and Carter XXXXXX did I realize that the traditional egolessness referred to the meditation tradition in which the person gives up its material attachments is the same as the one I had experienced as ego-full. Simply stated, in TA terms, I would sat that it is the pure Adult, fully cathected. Being able to see things as they are without the emotional attachments and aversions of our Child and without the prejudices of our Parent (be they that I/You are OK or not) gives us the power to make decisions on the basis of the closest approximation to reality that we can attain given our experience at the moment. Of course, different people will see different things and all of our experiences of a lifetime, everything we gave learned and how long and well we have lived inform the Adult, regarding things as they are. Our Adult information may be as naïve as a three year old’s or as wise as an oft reincarnated avatar; it still is the best basis for decisions when decision time comes. When we make our early life script decisions we make them based on the way we see things and if and when we redecide years later, we again base our decision on what we see things to be, hopefully in a more enlightened state. My experience with this pure Adult is that it is keenest in the midst of a long sequence of disciplined meditations but also that once cathected it is far easier to recathect in situations that require egofulllessness. I emerged from the ten day silent meditation retreat with a view of my world which was serene, yet eager to take on life in all its complications and armed with a tool for understanding —a purified Adult ego state— that facilitated dramatic forward movement for myself and my loved ones. Lest I give the impression that this state of egofullessnes was easy to achieve let me say that only the discipline of 4:30AM awakenings followed by eight hours of strong, determined daily sitting punctuated by an hour and a half daily discourse from the teacher was able to break me away from the attachments, aversions and ignorance clouding my Adult’s vision. I spent the hours between meditations pacing and repacing the small circular path in the California Sierra wilderness like a caged animal; silent, eyes averted, thinking only of how to escape what seemed hard time in prison. I spent sleepless nights feverishly reviewing every aspect of my life from every possible perspective. And when equanimity finally came it went unnoticed and only recognized when I returned to the real world and experienced its effects on my daily life. I fear that this brief essay will be seen by some who are disciples of the meditative experience as a philistines plucking of one ripe peach from a large ancient beautiful tree and showing it off as if it represented the full spiritual experience. Far be it from that, I see it simply as a first small step in building a cognitive bridge from the discipline of my devotion–transactional analysis–to another equally respectable discipline, meditation.
中文翻译
我长期以来一直在思考沟通分析心理学与冥想之间的联系。沟通分析心理学本质上是一种基于人际互动的理论和实践，而冥想的基础则是孤独的个体体验。2000年初，在经历了艰难的1999年后，我有机会参加了一个为期10天的静默冥想闭关。这次经历从根本上改变了我的人生，让我获得了一些深刻的洞见。这里我不详细描述所有发生的事情，但我从中得出一个特别的见解，并在此发展成一篇关于成人自我状态及其“腐化”的文章。对我来说，冥想的一个谜团一直是其倡导者追求一种他们称为“无我”的状态。我不想对基本概念吹毛求疵或随意修改受人尊敬的冥想传统。然而，我自己发现的一个重要点是，冥想似乎并没有产生“无我”状态，而是产生了一种我只能描述为“自我充盈”的状态。我实践的冥想方法是内观。内观意味着“如实观照事物”，确实，随着冥想练习的深入，我达到的状态是一种感知上的清晰，不仅对自己，也对所处的世界。通过放下内观中所谓的执着、厌恶和无明，我能够如实看待事物。从沟通分析心理学的概念来看，执着和厌恶是儿童情绪反应对成人的污染。执着是影响成人的积极情绪反应，厌恶是影响成人的消极情绪反应，而我将无明解释为父母偏见（批判性或养育性）对成人的影响。纯粹的成人自我状态有强大的边界，不受父母或儿童的污染。在情感上，它本质上是中性的。在一次研讨会上，当被问到“成人有情感吗？”时，伯恩的观点是，在通常意义上，它没有。他允许一种非常微妙、愉悦的感觉，伴随着优雅的洞见，就像解决复杂数学方程时的体验，他将其比作一种弥漫的蓝光。这完美地描述了我十天冥想练习结束时体验到的“自我充盈”；一个纯粹的成人充满我的意识；愉悦但不受强烈情绪和偏见思想的干扰，从而如实感知事物。直到我在哈利法克斯会议上与两位冥想专家保罗·安德森和卡特·XXXXXX讨论这一体验后，我才意识到传统的“无我”指的是冥想传统中人们放弃物质执着，这与我体验到的“自我充盈”是相同的。简单来说，用沟通分析心理学的术语，我会说这是纯粹的成人，完全投注。能够如实看待事物，不受我们儿童的情绪执着和厌恶的影响，也不受我们父母的偏见（无论是我/你好或不好）的影响，这赋予我们力量，基于我们当下经验所能达到的最接近现实的近似值做出决策。当然，不同的人会看到不同的事物，我们一生的所有经验、我们所学的一切以及我们生活的时间和方式都会告知成人关于事物的真相。我们的成人信息可能像三岁孩子一样天真，也可能像多次转世的化身一样智慧；当决策时刻到来时，它仍然是决策的最佳基础。当我们做出早期人生脚本决策时，我们基于我们看到事物的方式做出决策；如果多年后我们重新决定，我们再次基于我们看到的事物做出决策，希望是在更开明的状态下。我对这种纯粹成人的体验是，它在长期、有纪律的冥想序列中最敏锐，而且一旦投注，在需要“自我充盈”的情况下更容易重新投注。我从十天静默冥想闭关中走出来，带着对世界的宁静看法，渴望面对生活的所有复杂性，并装备了一种理解工具——净化的成人自我状态——这促进了我自己和所爱之人的戏剧性前进。为了避免给人留下这种“自我充盈”状态容易达到的印象，让我说明，只有通过凌晨4:30起床、每天八小时坚定打坐、加上老师一个半小时的开示这样的纪律，才能让我摆脱污染成人视野的执着、厌恶和无明。我在冥想之间的时间里，在加利福尼亚塞拉荒野的小圆路上来回踱步，像笼中动物一样；沉默、目光回避，只想着如何逃离看似监狱般的艰难时光。我度过不眠之夜，狂热地从每个可能的角度回顾生活的方方面面。当平静最终来临时，它未被注意，只有当我回到现实世界并体验到它对我日常生活的影响时才被认识到。我担心这篇短文会被一些冥想经验的信徒视为外行人从一棵古老美丽的大树上摘下一个成熟的桃子，并炫耀它，仿佛它代表了完整的精神体验。远非如此，我将其视为建立认知桥梁的第一步，从我热爱的学科——沟通分析心理学——到另一个同样受尊敬的学科——冥想。
文章概要
本文作者Claude Steiner博士分享了他参加10天静默冥想闭关的体验，探讨了冥想与沟通分析心理学中成人自我状态的关系。他发现冥想并非产生“无我”状态，而是带来“自我充盈”，即纯粹的成人自我状态，不受儿童情绪反应（执着和厌恶）和父母偏见（无明）的污染。通过内观冥想，他实现了感知清晰，能够如实看待事物，并认为这种净化的成人状态是决策的最佳基础。文章强调了纪律性冥想实践对净化成人自我状态的重要性，并视此为沟通分析心理学与冥想之间的桥梁。
高德明老师的评价
用12岁初中生可以听懂的语音来重复翻译的内容：这篇文章讲的是一个心理学家叔叔去参加了一个十天不说话、只打坐的活动。他发现，打坐不是让自己变成“没有自我”，而是让自己变得更“自我充盈”。这就像心里有一个“成人”部分，它本来很干净，但有时候会被“小孩”的情绪（比如太喜欢或太讨厌什么）和“父母”的偏见（比如总觉得自己或别人不好）弄脏。打坐帮助他清理这些脏东西，让“成人”部分变得纯粹，这样他就能更清楚地看到事情的真实样子，做出更好的决定。这个过程需要每天早起、长时间打坐，很辛苦，但结果让他感觉平静又有力量。
TA沟通分析心理学理论评价：从沟通分析心理学理论来看，这篇文章精彩地阐述了成人自我状态的净化过程。作者通过冥想实践，识别并消除了儿童自我状态的情绪污染（执着和厌恶）以及父母自我状态的偏见污染（无明），达到了伯恩描述的纯粹成人状态——情感中性、边界清晰、伴随微妙愉悦感。这验证了成人自我状态作为“计算机”功能，在不受污染时能基于现实信息做出最优决策。文章将内观冥想的“如实观照”与沟通分析心理学的“成人”概念完美结合，展示了理论在深度自我探索中的应用。
在实践上可以应用的领域和可以解决人们的十个问题：在实践上，这种冥想与沟通分析心理学的结合可应用于个人成长、心理咨询、职场培训和教育领域。它可以解决人们的十个问题：1. 帮助人们减少情绪化决策，提高理性判断能力；2. 缓解焦虑和压力，通过净化成人状态获得内心平静；3. 改善人际关系，减少因儿童情绪或父母偏见引发的冲突；4. 增强自我觉察，更好地理解自己的行为模式；5. 支持人生脚本的重写，基于更清晰的自我认知做出新决定；6. 提升专注力和工作效率，通过冥想训练强化成人状态；7. 促进情绪调节，管理执着和厌恶等情绪反应；8. 克服偏见，培养更开放、客观的思维方式；9. 增强心理韧性，在面对困难时保持成人状态的稳定；10. 实现个人成长目标，利用净化的成人状态推动积极改变。