Contemporary China lacks thinkers. To promote the emergence of thinkers, it is necessary to know what kind of mental state they should have. After examining multiple thinkers, it will be found that thinkers often need a sense of spiritual emptiness.
The so-called sense of spiritual emptiness refers to the kind of emptiness and dazedness that arises in the mind of the thinker after continuous ideological tempering, similar to the clear chaos and chaos, and has a very strong sense of wrapping and enveloping when the yuanqi is first born.
This sense of spiritual emptiness is the maternal soil in which thought can be generated. This state is conducive to the thinker's unrestricted comprehensive view of the problem, in-depth thinking of the object of study, so that the necessary ideological elements can be fully grasped in all directions, and finally condensed the necessary ideological content.
Just as there is visible matter and invisible matter in a nebula. It is visible that the gravitational pull between the two substances is invisible, and then the reaction occurs to form a new type of material, constituting various stars or planets. This process can be used as a metaphor for the generation of ideas.
Empty, full of thoughts everywhere, but not attached to the state of a specific object, with the flow of all things turning to flexible flow. Information materials can be accepted anytime, anywhere, and the results of thinking can be comprehensively examined and output. It can be concretized at any time, and it can return to the empty state of readiness at any time, like an empty nebula, as if it is empty but can produce matter at any time, which is the best state of mind.
Spiritual emptiness is also a state of going up the Spirit Mountain without any obstacles to obtaining the True Scriptures. Jin Yong took advantage of the opportunity of Ma Yu's professor Guo Jing Jin Yangong to highlight the words "thinking is forgetting, the body is weak and lucky, and the heart is dead and the spirit is alive". What is actually said is that the spirit must reach a state of emptiness in order to practice enough qi machines.
Simulate this state of mind, that is, only the emptiness of the spirit can produce the breath of thought. This requires that the thinker must not have a feeling in his mind that is enough to excite emotions, otherwise it will produce ground attraction and it will be difficult to rise into the air. But don't rise too high, or you'll be so off the ground that you won't have to think about specific problems.
The feeling that it seems to rise instead of ascending and half high is the sense of spiritual emptiness that thinkers need. Therefore, the sense of spiritual emptiness that thinkers need is actually a "sense of mid-air", which can be freely transported in the seemingly detached and seemingly unreal. So, how can this sense of mid-air be produced?
In order to achieve this state, it takes many years of accumulation, especially for the main research areas. It is necessary to have in-depth research on the main fields of human society, and after systematic precipitation, a state of emptiness naturally occurs.
Because each field cannot independently dominate the concrete path of the whole idea of production, each of them will produce a sense of alienation and extroversion relative to the overall goal, and objectively there will be a sense of spiritual emptiness. Not being tied to one field, each field is intrinsically related to other fields, so there is no clear and unique answer. Due to the uncertainty, the feasibility of multiple directions arises, resulting in emptiness, that is, the competitiveness and adaptability of various directions.
This requires the thinker to be able to concentrate his mind and not be subject to people and things. They may look silly on the outside, but in fact they show a high level of innocence.
In the beginning, thinkers should be moderately poor. If you are rich, you will produce a sense of satisfaction, and you lack the necessity of having to use the sense of contradiction and struggle to stimulate your thoughts, that is, the sense of necessity that being in poverty can produce ideological problems. Therefore, thinkers should not be too rich, especially when they first start to think deeply about problems.
But it must not be too poor, otherwise a great deal of time and energy will be devoted to the problem of survival, and there will be no necessary space and free possibility to examine society away from life. Of course, if thinkers can already acquire enough sense of mid-air, and the mind constantly produces enough inertia of mid-air sensation to go beyond the sense of relief brought about by wealth and maintain a sense of ideological necessity, then even wealth is not enough to bother them. Gradually, the thinker is able to reach a state of mind in which he is not subject to external objects. They do not pay attention to anything other than the mind, but only to the necessary things within the mind.
The height of the idea itself should also be based on comprehensiveness. Thinkers need to examine the object of study in all directions, and they need to be comprehensive to stimulate the profundity of thought. This requires thinkers not to be too attached.
Moderate attachment is a necessary way to concentrate on thinking about problems. However, excessive attachment will reverse the qualitative change, which will produce deviations and crouching difficulties. Thinkers should be able to think about a problem at any time, but at the same time they can leave the problem at any time, and they must not be too targeted. What is highly targeted will damage the comprehensiveness and produce one-sidedness based on persistence. If we can achieve emptiness, we can think at any time, and we can attack and grasp the objective laws of things at any time in the emptiness, but we are not attached to the inner mechanism of a specific object.
Of course, emptiness is not confusion, and if the thinker is often confused, that is, he does not understand the law of the movement of things, rather than using his ability to focus on the unknown and crack it, then he is not worthy of being a thinker.
In contemporary China, there are basically no thinkers, but more academics, that is, scholars who study specific small domain themes. They have not yet entered the thinker stage not only intellectually, but also mentally. The person who marks the stage of the thinker is spiritual emptiness. And this emptiness is difficult to achieve, and Chinese history needs to continue to wait.