內修是一種自我沉澱, 修行就是放下你的人格面具

內修基本上是一種自我沉澱, 它關乎於簡化我們存在的方式及感受內在的真相，並安住自已，使我們活在真相之中而非隨波起舞.

Inner practice is basically a matter of settling and quieting. It is about settling into the simplicity of just being ourselves and feeling our realness---being in the reality instead of the echoes of reality.

From The Unfolding Now, ch. 1, p.4
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展現如實的自已, 是當我們沉澱了，複雜的面向消解了，我們便能在自我的真相中經驗到我們真正的自已。真正的我，並不是一種概念，一種意像， 一段記憶，也不是一種反應，而是他自已本身。我們總是認為真實的世界是充滿各種雜音，我們不是聚焦在這些雜音上，就是忙於對抗真相的防衛－不斷的合理化，辯解，批判，計劃與回憶。但是這些都只是真相的影子，而非是真相本身.

Being real happens when the noise has subsided and the complexities dissolve and we are experiencing ourselves just as we are in our true condition. Not the reflection, not the picture, not the echo, not the memory, not the thought, not the reaction, but the thing itself. Usually, we assume that reality is full of all kinds of sound and noise, and we believe most of what we hear. We focus on what noise is saying or else we are busy responding to it---defending, justifying, reacting, explaining, judging, thinking, remembering, planning, But those are just the reflections of what is real.

展現如實的自已，是發現我們真正的價值，真正的樣子，並在每個當下體驗它，它沒有任何特定的經驗形式，比起我們的"做為"它更在乎的是我們存在的方式，就如同呤聽吵繁雜的噪音煩與單一音符 的差異一般，既簡單又溫和，使我們能夠感受到真正的價值，與真正的歸屬

Being real is what we are, what we truly are, and we experience it in the moment. And being real doesn't require that we experience anything in particular. It is more about the way we are being, rather than what we are being. It's like the difference between hearing one thounsand loud noises and hearing one single note, simple and gentle, which make us feel closer to who and what we are.


From The Unfolding Now, ch. 1, p.4
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當我們的人生經歷過多年的掙扎控制，自我要求與退縮，也許經歷了數年的靈性工作，我們可能會意識到，我們真正需要的，是展現自已最真實的，那個本來的自已，我們想展現出自已最真實的一面，想憶起什麼才是成為一個真正的人，一個有知有覺的人，並能有意識的感受到自已的每個當下，换言之我們的價值與我們所認知的真相有關，與我們能不能展現出真我有關－不是去成為什麼，而是展現出我們本來的樣子.


When we have lived through years of noise and drama, pushes and pulls, manipulation and struggle, and maybe after many years of spiritual practice or work, it is possible to recognize that what is needed is to simply be real. We want to be what is real in us, to remember or recognize of what it is to be a human being—an aware, awake being—and then experience this beingness conciously. In other words, what we are is about reality, about being real—not about getting anywhere in particular but simply to be as we are.


From The Unfolding Now, ch. 1, p.5
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為做自己而做自己

展現真我與我能得到什麼，我能貢獻什，我能不能被重視，能不能讓他人得到重視無關
　
Being real has nothing to do with getting something or giving something, being seen or making the other feel seen--none of that...

　
對於內在的真相的愛，並非出於它能給我們什麼好處，或它代表某種成就，了悟或躍進。而是來自於，我們知道當我們展現真我時，我們就能夠把心帶回家，無論是苦受或樂受。
　
We don't love it because it makes us feel good or is good for us, or because it means an attainment of one kind or another, or because it represents some kind of enlightment or advancement. We love it because we know that when we are real, we are at home--no matter the sensation or the flavor.
　
From The Unfolding Now, ch. 1, p.6

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我並不是為了成為一個更好的人而去靜坐，祈禱，或專注在自已身上。我不是為了成為更好的人而進行內在工作，也不是因為我有某個理想，或因為別人覺得好而想去追尋。展現真我並不是為了追尋任何事，而單單只是為了沉澱我自已。

I am not meditation, chanting, praying, or working on myself to make myself better. I am not doing this work so that I will be as good as next person or because I have an idea or ideal I developed or heard about and decided was a good thing to go after. It is not a matter of going after anything. It is just setting down with myself.
　
　
From The Unfolding Now, ch.1, p.7
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Being Where We Are

自性沒有偏好，沒有揀擇，它不需要選擇自已應該經驗什麼。只是讓內在經驗純然的展現它自已。如果我們試著揀擇好壞，預期下一刻應該經驗什麼，便已斷開了我們與自性的連結。

So, one thing we can learn from True Nature is to have no preference, no choice; we don't need to choose what to experience. Our experience always simply happens. If we try to choose and say, "This is good, this is bad, this situation should include this and not that," we are already separating ourselves from True Nature; we are already not practicing.

自性告訴我們，活在當下意味著，帶著覺察理解與最直接的感受，安住並與我們的內在經驗同在，無論我們的知覺有什麼限制、在那個狀態，都能保持覺察並擁抱每個當下經驗。

True Nature shows us that to be where we are means having an awareness that embraces whatever is – whatever our perceptions are, at whatever level, in whatever condition or state we are in. That awareness embraces our experience completely, with immediate feeling, with as much understanding as possible. The awareness contacts the experience, holds it, embraces it – just by being there, by being with it, in it, around it.

from http://www.ahalmaas.com/glossary/allowing/being-where-we-are--1625
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“覺察當下” 所說的是，直接融入每個當下經驗。
我靈魂的觸腳包裹著各種感受，因為我的意識能無限延伸，能滲透至其間的每一個部份，從內外感受其間的差異。如果我不能完全覺察當下情境，又如何能夠發現其真相？如果我不能對當下發生的事提起興趣，又如何能宣稱我們熱愛做自己？

Being aware means immediacy. It means that the tentacles of my soul are wrapping themselves around the feelings, penetrating it and all its parts, feeling it from inside and outside--because my awareness extends everywhere. If I am not fully aware of the situation, how am I going to find out the truth about it? And if I am not interested in paying attention to what is happening now, what does that mean when I say that I love being myself?


當你愛上某人，會希望了解他的一切，難道不是嗎？而當你愛上了某件事，你又會怎麼做呢？你會希望確知與它有關的一切。愛總是會轉化成覺察及確知。如果你愛上了某人，你會想要看到他，了解他，盡可能的熟悉他。如果你真的對於展現真我感興趣，從這一刻起便會對覺察當下情境產生興趣。然而只有在每個當下的熱愛裡，做自己才有可能發生。


When you love somebody, you want to find out everything about them, don't you? When you love something, what do you want to do with it? You want to know it. Love always translates into awareness, into knowing. If you love someone, you want to see them, you want to know them, you want to as completely familiar with them as possible. If you are really interested in being yourself, that interest begins with the awareness of where you are at this very moment. Being who you are can only arise from the love of being where you are.


安住於當下情境是練習如實的主要方法，這個方法與自我探詢並無衝突，因為自我探詢最終會籍由接觸我們真正的樣子，使我們得以安住。自我探詢由二個基本元素構成


It now becomes clear that being where you are is central to the practice of being real. And this is not separate from the practice of self-inquiry, for it is self-inquiry that will ultimately allow us to simply be by bringing us into more intimate contact with what we are being. Self-inquiry consists of two basic elements:


1 觀察你的內在經驗，直到明瞭身在何處及當下的情境，也就是，開始覺察每個瞬間的真實體驗（帶著覺察，完全的體驗，不跟隨不對抗），只要記住，既然我們無時不刻都身處於各種情境之中，我們一定能夠識別自己身在何處。


1. Observing your experience until you become clear about where you are. That is, becoming aware at any moment of what you are actually experiencing. Just remember: Since you are always some place; it is possible to recognize where you are.


2 當我們能夠完全的體驗當下後，開始探詢這一切是如何發生的，這樣的探詢會開始擴展當下經驗，因為我們無法立即領會大部份的內在經驗， 不管在任何情境之下，自然而然會想知道，使我們如此感受的真正原因，當我們越是帶著尋求解答的疑惑，越是對於當下的真相感興趣，我們便開始了解內在經驗的真相。這種了悟最後會讓我們領會，自性與當下的關聯。


2. Beginning to ask, "What is making this happen?" The moment you ask this question, the inquiry begins to expand our experience of where we are. Since you are not able to immediately comprehend most of you experience, it is natural that you will want to know, "What is making feel this way?" in any given situation. As you ask what is happening, as you become interested in more about where you are, you will begin to see the truth about experience. And that understanding will eventually lead you to grasp the relationship between your True Nature and where you are.


看見所謂的"真相", 能提供我們一種得以通盤領會的全觀性視野，而所謂的真相指是某種能夠帶給我們意義感的東西，或能夠指出當下發生的一致性。它不只是心智上的解釋，而是一種能夠帶給我們意義感的感受。它能夠被我們的心及靈魂所理解。當這種真相被揭露時我們能夠感受到一種洞見或了悟，且能夠被心智所理解。


Seeing something that we call truth--something that gives meaning or coherence to what is happening--give us an overall picture we can comprehend. It's not only a mental explanation but a felt sense of it being experientially meaningful to us. It makes sense to our heart, to our soul. As this meaning is revealed, we have the experience of insight in our heart, we discover some truth, something we can then know in our mind.


From "Learning to Be Real," a chapter of "The Unfolding Now," segment titled "Being Aware of Where You Are," ch. 2, p. 14

內在真相

接觸內在的"真相", 能提供我們一種得以通盤領會的全觀性視野，而所謂的真相指是某種能夠帶給我們意義感的東西，或能夠與當下發生事產生一致性。它不只是心智上的解釋，而是一種能夠帶給我們意義感的感受。它能夠被我們的心及靈魂所理解。當這種真相被揭露時我們能夠感受到一種洞見或了悟，且能夠被心智所理解。


Seeing something that we call truth--something that gives meaning or coherence to what is happening--give us an overall picture we can comprehend. It's not only a mental explanation but a felt sense of it being experientially meaningful to us. It makes sense to our heart, to our soul. As this meaning is revealed, we have the experience of insight in our heart, we discover some truth, something we can then know in our mind.


From "Learning to Be Real," a chapter of "The Unfolding Now," segment titled "Being Aware of Where You Are," p. 14
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做自己首先要覺察當下所處的情境，雖然覺察當下所處的情境並不必然代表我們就能夠展現我們自己，這只是個開始，但是因為他帶有某種真我的元素，味道或感受在裡面，而正是這種感受讓我們確立這便是內在的真相，無論我們在哪，感受是什麼，內在經驗都會由某種方式與我們的自性產生關聯。


Being who we are requires first finding out where we are. And although being aware of where we are does not necessarily mean we are being ourselves yet, it's a start. That's because it contains an element or flavour of our true self. And that flavour, or that element, is what we call "truth". "So whatever we are, whatever our experience happens to be, is related to our True Nature in some way.


From "True Nature," a chapter of "The Unfolding Now," segment titled "Being Aware of Where You Are," p. 11
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關鍵是，如果我們能找出當下經驗是如何與自性產生關聯的，那我們就能更親近的碰觸到我們的自性，這種接觸被稱作內在的真相。這要如何做到呢？起初，當你已對當下情境有些識別的能力時，你仍然對於當下發生了什麼不完全了解，因為我們對於多數的內在經驗都是在半意識狀態，且無法領會內在經驗的運作！當我們與自己的內在經驗產生越親密的接觸，並能真正的了解，我們可以說你看見了內在的真相，但是什麼是內在的真相？為什麼會有這樣的東西？


The Key is: If you can find a way to understand how your present experience is related to your True Nature, then you are closer to accessing that True Nature--and that access is called truth. So how can you do that? At first, even when you have some sense about where you. are, you don't understand all that is happening in a given situation. Most of our experience is half conscious and not comprehended. When you are more fully intimate with your experience, and have some real understanding of it, you can then say that you are seeing the truth of your experience. But what is the truth of our experience, and why is there such a thing?


內在真相本身便是出於自性的表露，這種由於自性的表露所感受到的真相，我們稱作終極實相。若要了解自己的內在經驗，就必需把它與自性的關聯看清楚。這是為什麼當我們看見內在真相，便會感到真實感，感到更接近我們的自性，因為我們開始看見內在經驗與自性的關聯性。


Truth is always an expression of our True Nature, which is the ultimate truth. To understand. your experience, you need to see how it is related to your True Nature, how it is connected to who and what you really are. That is why every time you understand your experience and see the truth, you feel a little more real, you feel nearer to your True Nature--because you are beginning to see how the experience is related to who you really are.

From "True Nature," a chapter of "The Unfolding Now," segment titled "Being Aware of Where You Are," p. 12

「自性」「當下」與「無聊感」

假定我正在進行一項啫好，一段時間後感到無聊，如果我試著驅散無聊感，就是在抗拒當下的情境。但因為我想要變的更真實，即便它讓人不好受，我也選擇與自己的感受同在。當我探索這份無聊感時，我知道之所以感到無聊是因為一種空洞感，一種無意義感。我正看見這個事實，這是內在經驗的真相。雖然因為看見了內在真相而覺得更有真實感，但仍不知它如何與自性產生關聯，

Let’s say I am spending time doing a hobby I usually enjoy. After a while, I recognize that I am feeling bored. If I attempt to dispel my boredom, I will be resisting where I am. Because I want to be more real, I choose to stay with my experience even if it is unpleasant. When I explore my boredom, I realize I’m bored because I am feeling a kind of emptiness, a kind of meaninglessness. I am seeing the truth of my experience, which is the reality of my feeling boredom, which I experience as a meaningless emptiness. I see the truth and that makes me feel a little more real. But I don’t yet understand in my mind how it is related to my True Nature.

但如果我再思索一番，便能看見當下情境及內在感受與自性相連。事實上當我感到無意義時, 反應出我與自性呈現疏離的狀態。這是因為自性本身意味著價值感。如果我沒有自性，就不可能感受到無意義感．為什麼是這樣呢？無意義感暗示著，失去外在價值感的連結，然而如果我覺察無意義感本身，會發現到，它感覺像失去了自我的重要感。換言之，我內在深處似乎有個本有的智慧知道"意義"的感覺像什麼，卻暫時遺失了這份感覺。

But if I think about it a little bit, I can see that where I am and how I am feeling are connected to my True Nature. The fact that I am feeling a meaningless emptiness reflects the fact that I have a True Nature and that I am distant from it. This is because True Nature has implicit in it a sense of significance. If I had no True Nature, there would be no way to feel a meaningless emptiness. Why is that? Usually, I take meaninglessness to indicate a loss of some external source of meaning that I have been accustomed to. However, if I pay attention to the experience of meaninglessness itself, I can recognize that it actually feels like a loss of contact with my own sense of significance. In other words, I implicitly know what meaning feels like in my soul and that feeling is missing.

當我們探究當下的情境、感受內在真相，並跟著真相的線索走，真相的線頭便會引領我們看見自己真正的樣子。這是為什麼內在真相會帶來現實感。真相與現實是相關聯的，他們是一體的二面。當我們越能如實的感受當下情境，我們越能夠識別出當下情境與內在真相的關聯。這樣的辨識力拉近了當下情境與內在真相的距離，我們也能活的較真實！

So as we inquire into where we are, experience the truth, and follow the thread of truth, that thread of truth will connect us with the truth of what we are. That is why truth brings more reality. Truth and reality are related; they are two side of the same thing. The more we see the truth about where we are in the moment, the more we recognize something about the relationship between where we are and what we are. That recognition makes the distance between them shorter, and we feel more real. And that's why when we are real, we tend to see more truth of the situation; it works both ways.

From "Learning to Be Real," a chapter of "The Unfolding Now," segment titled "True Nature," ch. 2, p. 13

排拒任何經驗就是排斥你自已

Rejecting Experience is Self Rejection

道德性批判最致命的地方在於，它會導致我們排斥內在經驗。更重要的是排斥任何一種經驗本身就是在排斥自己，因為任何一種內在經驗都是自己的一部份。 所有的內在經驗都是在我們的意識形成，也正是這個帶有覺察的意識，形成了各種內在經驗。當我們排拒內在經驗時，我們的意識有點像火山爆發一樣，不段的噴出各種念頭，但不管他的狀態是什麼都是我們內在深處的一種示現。當我們排拒它，想把它扔掉，實際上都只是在排拒自己，排拒我們的意識，排拒我們的覺察（鈍化覺察）。當找們排拒內在經驗時，其實是在對自已說，意識現在做錯了，把它清掉吧！


The deadly thing about comparative moral judgment is that it leads to the rejection of our experience. What’s even more significant is that the rejection of experience is inherently a self-rejection—because our experience is part of us. Remember, all of our experiences are nothing but forms within our own consciousness. They’re all arising out of the same awareness—the same beingness manifesting itself in various forms. Here it appears as a little bubbling; there it could seem like a volcanic eruption. But whether it’s a volcanic eruption, a little bubbling, or a raging sun, it is just our soul manifesting in that possibility. When we say no to it, when we want to throw it away, we are actually saying no to ourselves. We’re saying no to our consciousness, to our awareness. We’re saying, “This consciousness is not doing its thing correctly. Let’s get rid of it.”

因此排拒意識中所升起的任何事，其實是一種自我排斥，如果我們排斥自已又怎麼可能做自已呢？

So, the rejection of anything that is arising in our consciousness automatically becomes a self-rejection. How are we going to be ourselves if we’re rejecting ourselves?



from
http://www.ahalmaas.com/glossary/self-rejection/rejecting-experience-is-self-rejection

自性意味著無為與臣服

True Nature Means Non-doing and Surrender

活在當下是一種臣服的型式，也就是帶有覺察的擁抱一切經驗。 如果我正感受到某種不喜歡的感覺，那麼便擁抱這份感覺、及我不喜歡這份感覺的事實。而不是采取一種預設立場以排拒負面的感受。

To be where we are really is a form of surrender to whatever is happening. And that surrender is an awareness that embraces whatever our experience is. If I am feeling something and I see that I don’t like it, then I embrace that I am feeling something and I embrace the fact that I don’t like it. I don’t take the position that I shouldn’t have a negative response to what I am feeling.

這暗示著我們存在的本質中帶有某種信任。通常我們不具備這層信任，所以總是想把東西握在我們手裡，捏成我們想要的樣子。自性告訴我們，尚有其他選擇，那就是與我們的自性同在，允許內在經驗的自由進出，並展現事物本然的樣子。

This implies a certain trust and confidence in our nature. Usually we don’t have that trust, so we want to take things into our own hands and twist them and turn them the way we want them to be. True Nature shows us that we have another option, which is to align with it in allowing our experience to be what it is.

What it Means to Surrender

自性從不干涉我們也沒有刻意的操弄，衪不會催逼我們也不試著抓住任何東西，衪只是放鬆與自在，完全的覺察與擁抱當下，感受一切，而這樣的感知便是臣服！

So you can see from everything that has been said thus far that True Nature really doesn’t do anything. It doesn’t push and it doesn’t hold on to anything. It simply relaxes, effortlessly, and is present with full awareness, embracing the immediacy of feeling and sensing our experience. That is the sense in which surrender is meant.

這並不是說我們有一個”臣服”可做，臣服並不是一個可以籍由”做為”來達成的事，臣服基本上意味著”無為”，不操弄內在升起的一切經驗，也就是不管你自己！

It’s not that we are going to do something: “Okay, now I am going to surrender.” What are you going to do to surrender? I have never seen anybody surrendering. Nobody ever surrenders. Surrender means basically nondoing. It means not doing anything to what is arising in our experience. It means leaving ourselves and our experience alone.

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不取不拒, 不跟隨不對抗
不干涉意思不是停止干涉，而是，當我們在干涉時，只要覺察自已在干涉，並從源頭看見干涉到底在做什麼，通常這樣就足夠讓它停止，你不會有想要刻意讓它停止下來的感受，它只是自然而然就停止了！

Remember that ceasing to meddle doesn’t mean that you do something to sop. Just being aware that you are meddling—and seeing what meddling does—is usually sufficient for it to stop by itself. You won’t have the feeling that you are stopping it; it just stops.


From "Hands Off Your Experience," a chapter of "The Unfolding Now," segment titled “True Nature Even Response to Our Meddling,” ch. 2, p. 28

自性的精要便是「請物拍打餵食」內在昇起的一切經驗

Hands Off Your Experience True Nature Says, “Hands Off!”

我們的大腦總是想方設法讓我們變的更複雜，但是自性的教導卻十分簡單，它的精要就是hands off 請勿拍打餵食，什麼都別做，完全停止一切想操縱自己的作為，停止干預你的內在經驗。

Our minds usually want to make things complicated, but the basic instruction of True Nature is quite simple. It says: "Hands Off!" That is the primary teaching. Don't do anything. Completely cease anything you are trying to do to yourself. Hands off your own experience.

人們理所當然的會懷疑臣服到底是什麼意思，因為hands off聽起來很被動，如此任由事態發展卻又不采取任何行動．但是自性所教導我們的並非不采取任何行動，而是停止干預內在升起的一切經驗，這不是說當你餓時不該吃，也不是在暗示當有人攻擊我們時也不該回擊．

People naturally wonder what that means, because "hands off" sounds like passivity, that we should just let everything happen to us and not take any action in the world. But True Nature doesn't mean hands off the activities of your life; it means hands off your experience. However, you experience yourself, whatever arises in your awareness—that is to be left alone. That is not to say that when you are hungry, you shouldn't eat. And it isn't to suggest that if somebody is attacking you, you shouldn't defend yourself.

舉個簡單的例子．比如你咬了一口桃子，然後發現桃子是壞的．hands off的意思是，我咬了桃子一口，體驗壞桃子的滋味，所以我把桃子放下來，但是我並沒有抗拒體驗壞桃子的味道．許多人誤解hands off的意思，認為應該繼續吃桃子，但是這不是它真正的意思．當壞桃子的味道已在內在經驗升起時，如果我試著趨散這份感覺，我就是在分裂我自已，我便是在抗拒內在的經驗．所以當我們說hands off 其實是在說停止干預內在升起的一切經驗.

I’ll give you a simple example. Let’s say that you take a bite of peach and discover that it is rotten. What is the teaching? Hands Off! Hands off means that I take a bite, I experience the rotten taste, so I put the peach down, but I don’t put away my experience of the rotten taste. Many people misunderstand hands off, thinking it means that they should continue eating the peach. But that’s not what it means. The rotten taste is already in my mouth. I already have it as an inner sensation that is arising in my experience. If I try to put that sensation away, I am dividing myself; I am saying no to something in my experience. So when we say, “hands off,” we mean hands off whatever arises in our inner experience.

當我們吃到好吃的東西，我們會緊緊抓著不放。這時hands off的意思是，我享受食物的味道但不試圖加強或延長這份經驗。而不是籍由戒除的方式來達到斷除依附。它的訣竅在於如實的體驗，享受它的味道卻不試圖延長、改變、或排拒它！

Hands off also applies when the peach tastes wonderful. When we taste how good it is, we sometimes want to hold on to that experience. Then hands off means I eat the peach, and I enjoy it without trying to intensify the experience or make it last longer. It does not mean that you make yourself stop eating peach so you can practice nonattachment. The trick to hands off is that you enjoy the delicious peach as it is—without trying to hold on to it, without putting away your feelings, and without having to put away the peach.

不管是好或壞，你的心都不試圖操縱內在經驗！

In the case of the rotten peach, you taste it and you put it away; with the delicious peach you taste it and continue eating it—but in both instances, you mind is not doing anything to manipulate your inner experience.

這是自性教會我們的，衪不試圖改變衪自己，衪只是如實的展現事物本然的樣子。而如實便是我們所需要學會的。這也是內修的目的，自性並不會做出揀擇，相反衪告訴我們不要干預，不要催逼、操控自已，它告訴我們不要去管自已的內在經驗。

That is what True Nature teaches us. It doesn’t do anything to itself. It just is. So what we need to learn is how to be just like that. That is what the practice is. True Nature doesn’t say, “Do this or do that,” Rather, it tells us not to do things that interfere:” No pushing, don’t manipulate, that’s not it.” Whenever we want to do something to ourselves, it tells us, “No, hands off—leave your experience alone.”

練習臣服便是學習不管你自己，想像有一群人總是要求你做這個、做那個、這個不好應該怎麼樣才對！你會有什麼感受呢？你會想擺脫這些人的糾纏，不是嗎？我們都不喜歡內在經驗被強迫，即便現實生活中你沒有這樣的朋友，但問題是像這樣的一群人總是住在我們的內心深處，他們的聲音總是催逼著我們往某個方向前進！

So to practice is to learn how to leave yourself alone. Imagine you are with a person or a group of people that is always telling you what to do: “Do this… this is no good… you should change that… no, no, this is terrible; do it the other way.” How would you feel? You would want to be free of them, right? We naturally dislike coercion when it comes to our inner experience. Even if you don’t have people like that in your life, the problem is that those people are always inside of you. Their voices keep trying to push you in one direction or another.

如果我們一直在進行內修，這種超我的聲音總試圖讓我們變得更好更有靈性，試著讓自已開悟，比如有天早上你試著打坐，如果你是為了達成某種狀態而去打坐，那麼你便是在干預，如果你只管坐，而不管其他的，那才是真的修行。

And if we have been doing inner practice, one of the more prominent voices is always trying to make us better, more spiritual. We are trying to make ourselves enlightened. We are trying to squeeze ourselves into some kind of state. We are trying to corral ourselves into a particular condition. So, let’s say you sit down to meditate one morning. If you are sitting because you want to do something to yourself to get someplace, then you are interfering. If you just sit—that’s all—without doing anything, you are practicing.



From "Hands Off Your Experience," a chapter of "The Unfolding Now," segment titled "True Nature Says Hands Off," ch. 2, pp. 21-23

自性與不干預

True Nature and Non-interference 

讓我們深入觀察不干預，也就是請勿餵食你的內在經驗，這是修行最主要的關鍵之一。華人把不干預稱作「無為」。他的教導是：不要造作任何事，只管當下與覺察，不管其間有什麼障礙，最終都會籍由消融它自已以揭露其自性。如果你完全的感受情緒，而不對它加油添醋，最終情緒會得到會轉化並揭露其真相，所謂的真相指的是碰觸到了自性的某個面向，某種感受。有些情緒會帶出喜悅，有些會帶出慈悲、力量、或祥和，而這些都是自性獨一無二的特質！

Let’s take a deeper look at non-interference—keeping ourselves hands off—because it is one of main keys to our practice. Noninterference is referred to Chinese as wu wei (often translated “nonaction” or “nondoing”), and the follower of Kashmir Shaivism call it Anupaya Yoga. It is one of the tantric methods and, in that kind of yoga, it is reserved for the last stage of teaching. The instruction is this: Do not do anything to anything: just be present and aware, and whatever obstacles is there will dissolved to reveal its True Nature. If you feel emotion completely, without adding anything to it, for example it will transform to reveal its true condition, which is our True Nature in one particular flavour or another. Some emotions lead to joy, others to compassion or strength or peace—all distinct qualities of our True Nature.

但只有當我們能夠完全的覺察當下，並且完全的感受自性，這種直接的轉化才有可能發生。然而大多數時刻我們都不處於這種境界， 即便我們已能夠與自己的情緒及當下經驗同在，我們都只處於一般的意識狀態，它無法立即的轉化成自性，通常都只會轉化成另一種情緒或感受。換言之，內在經驗揭露本身的自性以前，我們必需經歷許多的過程。

But that direct transformation can only happen only if we are present and aware and fully in touch with our True Nature. Most of the time, however, we are not in that place. When we are in our usual consciousness, even if we are present with an emotion or manifestation, it doesn’t immediately transform into its True Nature. It usually transforms into another emotion or feeling. In other words, we must undergo a several-step process before the experience finally reveal its True Nature.

然而必需了解到，情緒不單只是對當下情境的反應，通常情緒的背後有一連串的歷史，如果你只是與情緒同在、不干預，它便開始揭露自己的歷史與所相關的一切。雖然自性總是於當下同在，即便是令情緒實相與自性分離的極微小阻礙，也可能包含了模糊真相的過往歷史！因此自性的了悟是一種漸進式的過程．

Plus it has to be understood that emotion is not just a simple reaction to whatever is happening in the present situation. Usually the emotion has an entire history. If you just let that emotion be, it begins to reveal that history and its implications. So although True Nature is always present, the infinitesimal thin barrier that separate emotional reality from True Nature may contains layers of history that are obscuring the truth. So, realization of True Nature is a gradual process.

我們必需記住，自性的揭露是一種過程，我們能夠對當下的情境越來越溫柔，越來越真實，因此修行著重在「覺察」並與「當下升起的一切經驗同在」，除了探究真相的好奇以外，不干預內在經驗，讓它自然發展；這一整個過程將在某個時刻揭露情緒最終的本質。

We need to remember that the revelation of our True Nature is a process, so that we can be more realistic and more kind to ourselves about where we are. Thus our practice is to just be aware of and present with whatever is arising, to let it be and not do anything to it except allow our natural curiosity to unfold it and reveal what it is about. That process will at some point reveal the ultimate nature of that emotion.

如你所注意到的，我說的並非只有「覺察」，而是「覺察並與當下同在」．「覺察」與「當下」並非二件不同的事，但如果我只說「覺察」，你可能會從一般看待覺察的角度來思考──也就是以抽離主觀的方式，遠距離觀看並感受事物．當我說「覺察並與當下同在」，我說的是與你當下所覺察到的一切同在，它意味著你不單只是注意到它，你還能接觸到、感受到它的箇中滋味。

As you notice, I didn’t only say, “Be aware.” I said, “Be aware and present.” Awareness and presence are not two things, really, but if I only say, “Be aware,” you might think of that in terms of normal awareness, that is, observing experience from a distance, with the detachment of a subject viewing an object. When I say, “aware and present, “ I am saying, “present to what you are aware of,” which means that you are not only noticing it, but you are also in contact with it; you are touching it, feeling it, sensing its texture and quality.

你不只從外部覺察它，你也從內部以及各個方向覺察它，所以「當下」所帶出的是立即性的覺察，也就是我們所覺察的對象與覺察本身不存在著絲毫的距離！

You are not only looking at it from the outside, you are aware of it from the inside as well as from all directions, from everywhere. So presence brings in the quality of immediacy of awareness, which means has no distance between the awareness and what we are aware of.

「當下」帶給我們一種感受，我們能夠於內在經驗到一種直接、立即、完整與此時此地的感受, 內在經驗中充滿立即感與直觀力，並滲透其間，所以我們的意識與覺察不只能夠從無關乎已的位置觀看，也能從內部感受。就好像內在經驗中，我們的神經未稍無所不在，並能夠以各種可能性經驗它自己。如果我們有這樣的覺察力我們就辨識出：覺察力不只是一種功能、一種能力。事實上「覺察」是「當下」最基本的元素，也是構成此時此地與現實感的要素。

Presence gives a sense of immediacy, of fullness, of hereness in the experience. It gives a sense of immediacy and directness that suffuses the experience, that pervades it and fills it, so that our awareness, our consciousness, is not only observing it from removed place but also from within it. It is as though our nerve ending were inside the experience, outside the experience, and in between; they are everywhere and feeling the experience in all its possibilities. That’s when we really now the experience fully and completely. If we have that kind of awareness, then we recognized that to be aware of something is not just a function, and it is not just a capacity. The awareness, in fact, is our essential presence, our hereness, our substantiality.




From "Make Space for Everythin," a chapter of "The Unfolding Now," segment titled “True Nature and Non-interference,” ch. 3, p. 33

內在經驗的合一性

The oneness of our experience

 人格的對抗與排斥使我們與真正的自性分離，如果我不是我的自性，代表我還在干預

無論任何想法、感受、印象、意象、知覺、或任何我開始覺察到的經驗，都是在我們的意識裡浮現。它都是在覺知可及的場域裡出現，並非我們的覺知正觀照著它自身以外的部份。無論我們經驗到的是什麼，都是覺知以不同的方式所示現出來的。我們單單只是辨識出內在經驗的變動！

Whatever impression, image, thought, sensation, feeling, or form of experience we become aware of always emerge from our consciousness, it is in the field of our awareness. It is not that our awareness is aware of something other than itself. Whatever we experience is always part of the field of our awareness manifesting as a particular form. Our awareness simply recognizes this change or this arising within it. 

 如果我們深思一下內在經驗的各種示現，便會發現，所有內在升起的一切都猶如我們的一部份。你可以用相同物質場域的波動來描述它，或相同介質中的波動調變。每一種波動都伴隨著某種味道，質地與顏色，令我們以某些方式經驗到他們。 

If we consider our experience as it manifests in the form of feelings, emotions, thoughts, images, impulses, desires, and so on, we see that these always arise within us as part of us. You could describe them as waves in a field of the same substance or as wave modulations in the same kind of medium. Each wave arises with a certain flavour, texture, colour,  and quality that makes us experience it as one thing or another. 

但不是說我們的意識猶真空，所有的事物皆憑空拼出來，並不是說我們與所觀的事物是分離的。無論內在升起的是什麼，都是我們不可分割的一部份！

But it is not as though our consciousness were a vacuity, and some object pops out from it. It is not that we are separate, looking at that object as if it were something different from us.Whatever arises is always inseparable from us. 

如果我們不知道自己的自性，我們可能就不會意識到這件事。但當我們看見了自性，我們就能辨識出經驗的升起源於自性。一切經驗的升起均源於這個場域，這個當下，且都是無法分割的。所以如果我們正對抗內在經驗，我們就是在分裂自己！

Ｗe might not be aware of this if we don’t yet know our True Nature. But the moment we know our True Nature, we recognize that everything arises within True Nature. Everything arises within this field, this presence, and is no separate from it. So we realize that if we fight anything off that is in our experience, we are dividing ourselves.

From "Make Space for Everything ," a chapter of "The Unfolding Now," segment titled “The Oneness of Our Experience,” ch. 3, p. 34

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干預內在經驗隱微的意味著自我分裂，我們籍由干預令我們分裂成多個部份，也許我正在干預我的恐懼、我的愛．這樣的自我分裂只有在我們干預惱人的內在經驗及想法時，才會最清楚．

Interference in our experience always implies a division: we separate ourselves into parts though meddling. So, maybe there is me interfering with my fear. Or me interfering with my love. Now this division is recognized, or reveals itself, most clearly when we meddle with an experience, or some aspect of an experience, that we would not rather have or don’t feel good about experiencing.

也許這些經驗很令人害怕、痛苦，或使我們認為很羞愧的事．都因太過，而使我們無法承受，也許太過纖細，太過溫柔，太過強大，或任何能夠威脅我們、並與我們所認為的自己相互矛盾的事。當我們對於自性沒有認識時，我們傾向於討厭、拒絕任何感到威脅或討厭的事，我們想要擊退它，推開它，催逼他它。我們不想感受它，這種內在的天人交戰，與內在經驗組成的要素，我們通常稱之為阻抗！

Maybe it’s something that’s scary or painful, or it’s something that we think is shameful. Perhaps it’s something that we feel is too much—too delicate, too sweet, too strong, too powerful—anything that threatens or contradicts what we take ourselves to be. When we are not informed by our True Nature, then whatever it is that we find threatening or objectionable, we tend to oppose or reject. We want to fight it off, push it away, or push against it. We don’t want to feel it or we don’t want to feel it fully. This tendency to fight with ourselves and the elements of our experience is what we usually call resistance.

有時我們甚至不願感受那些讓惱人的事，也不願看到它。在這種情況下，無論它是正向相、負相、快樂、痛苦、愉悅或擴張都不再重要。如果我們害怕它，對它不熟悉或感到不適，就不願覺察到它的存在。最後我們便開始在內在經驗升起前便抵制它，我們抗拒它。

Sometimes we don’t even want to be aware of what’s bothering us, we don’t want to know it is there. In this situation, it doesn't matter whether it’s positive, negative, painful, pleasurable, expanded or contracted emerging in our consciousness. If we are not familiar with it or are scared of it or feel bad about it, we don’t want to be aware of it. So we end up opposing something even not manifested yet. We resist it.

我們鈍化自已的覺知，並透過抗拒不願感受的內在經驗，使得我們的覺知變得厚重，當我們這樣做，便很難體驗到當下，如果我們抗拒自己的內在經驗又怎麼能夠與當下同在？並展現我們如實的自己呢？


We dull our awareness and thicken it in a manner that opposes or pushes away whatever element is arising in our experience that we prefer not to have. And when we do that, it becomes very difficult just to be present. How are we going to be there, how are we going to be ourselves, if we are fighting something in our experience.


摘自 The Unfolding Now 

Consciousness, Entanglement and Life - Hameed Ali (A.H. Almaas)

用量子糾纏來解釋愛的業力與合一經驗，相較於冷冰冰的科學，阿瑪斯把它詮釋的有點讓人感動！愛的合一趨力自於人想把分離的自已統合到更大的存有裡，而人本來就是這個存有的一部份，這也構成了愛的業力！

The Nature of Resistance

自我的本質便是抗拒事物原來的樣子，也就是抗拒自性，而我們之所以無法成為自己是因為，誤以為基於抗拒的自我才是自己。

無法碰觸到自性的人格自我，透過執取、對抗內在經驗來站穩自己的腳步。人格自我對於什麼該發生，什麼不該發生擁有強烈的偏好，這些偏好所依據的是我們心中的理想，及所認為的苦受、樂受。我們對於好壞與威脅有各式各樣的價值標準。有些是我們表意識的標準，有些是潛意識的標準，而有更多令我們產生內在的分裂，這種分裂創造了一種內在的戰爭，一種內在的抵抗運動，然而我們的自性與生俱來便是未分裂、不可分割的。

The stance of the ego-self that doesn’t know its nature is to fight some experience and hold on to others.  The ego-self has preferences for what should happen and shouldn’t happen. According to its ideal of what we believe is enlightened or not, and what we think is pleasurable or painful. We have all kinds of value and judgement standards about what’s good or what’s bad, what is scary and what is not. Some of this is conscious, some of it is unconscious, and much of it divide us within. This division creates a kind of war, like a resistance movement within us, whereas our True Nature is inherently invisible and undivided.

當你在抗拒時，基本上你是在抗拒你自己。這是一種自我排斥。抗拒展現如實的自己，也就是抗拒自性。人格自我的本質不單單只是做自己，它暗喻了抗拒存在！

When you are resisting, you are basically resisting yourself.  It is a kind of self-resistance. Instead of being yourself, you are resisting being yourself. That is what it means to resist our True Nature. The ego experience, which is by its nature not simply being ourselves, implies resistance to being.

…

人格自我的本質便是持續抗拒事物本來的樣子。即便我們的人格自我什麼也不做，也暗喻了我們正在抗拒自性，因為如果我不是我的自性，代表我在抗拒。事實是當我們無法經驗到自性與當下的自在，暗喻了我們正在抗拒。

The nature of ego itself is an ongoing resistance to what is.  Even just manifesting as ego implies that we are resisting our nature, because if we didn’t resist our nature we would instantly be our nature. So, the fact that we are not experiencing ourselves as our True Nature, the fact that we are not this spacious presence, implies resistance

…

我們之所以無法展現如實的自己，可能是因為接觸自性所引出的開放性，會帶來各種的恐懼、脆弱、與不安全感，而這些東西因過於強烈而使我們無法承受。最終只有人格自我的死去，才是真正的活著。

It might be that allowing ourselves to feel our True Nature would threaten us too much by bring all kinds of vulnerabilities, fears, or securities into the open. In fact, truly being is a kind of death. I talk about things such as resistance and how to be allowing, but to really be without resistance means ego death, ultimately. 

From "Make Space for Everything," a chapter of "The Unfolding Now," segment titled “The Nature of Resistance,” ch. 3, p. 36

Exploring the Nature of Consciousness and Perception

阿瑪斯在Science And non-Duality Conference 討論有關意識的主題， 討論意識的覺察可以搞到這麼細的大概只有開悟的物理學家了，有別於中國和尚，他們用的字眼很精確，Amaas用心理學語言來詮釋東方人在修行中所體驗到心的實象，非常適合現代人！ 有一段（30：21）談到almas在經驗到絕對之境時（absolute darkness），他問在一旁的朋友Karen : 剛剛發生了生麼，Karen回答你消失了

https://www.amara.org/en/videos/JsaU6g6TDEmk/info/conversation-with-hameed-ali-a-h-almaas-and-rupert-spira/