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.

...



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

...
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/

為自己解夢

​




有天夢見自己獨自一人坐在某學校（小學）的樓梯間，看見一位學生的爸爸牽著孩子的手，來學校了解孩子住宿的情況，孩子很開心的跟父親談論學校的事（在夢裡有個背景知識讓我知道該學校在大陸），夢境很短就只有一個分鏡就結束了，醒來以後我回憶整個夢，先找出自己的視覺及感受的焦點，也就是我特別有興趣的點

在這個夢中，我的焦點為：

1. 我獨自一個人
2. 學校
3. 大陸
4. 父親牽著小孩的手在學校裡

四個焦點中只有第四個是最顯明的焦點，可以選擇性的只找最關鍵的一點，或者把這四個焦點全部放到過去幾天的生活中，去找相關的訊息，試著解讀夢境到底在告訴我什麼，在做之前先得把這些焦點擴大，也許有人會發覺，夢境大多都是影像，很少是有聲音的，任何感受或意念，一但到了夢境多會以視覺的方式呈現，原因是因為我們的延腦很原始（當我們睡著時延腦一樣會繼續工作，不工作人就呼吸不了了），因為原始腦只能透過視覺的方式呈現，所以不管任何雜七雜八的事物都會以抽像視覺方式呈現，因此為了把豐富抽像的潛意識資訊浮到表意識解讀，又不至於曲解，需要將這些焦點試著反編譯為初始的感受，有時夢境所呈現的東西很直接，夢完立馬就知道是什麼意思，有時卻不大清楚，不管是哪一種，把夢境中的焦點用感受來詮釋，都有助於幫我們找到夢境的像徵。


將焦點反轉譯為感受：

1. 我獨自一個人 - 感受 - 孤單，抽離
2. 學校 - 感受 - 快樂，豐富自己，學習分享，挫折
3. 大陸 - 感受 - 恐懼
4. 父親牽著小孩的手在學校裡 - 感受 - 失落 

然後把「解譯出來的感受」和「直接的意像」拉到做夢前幾天的生活中，去看這個夢境到底在告訴我什麼，在看之前可以先了解一下，夢境的運作方式


解讀角度：夢境的可能運作方式，或者說夢的作用

1. 壓抑：為表意識不允許表達的資訊，透過潛意識浮現，包括恐懼，耽憂還有文化上不被允許表達的事 物
2. 準備 : 阿德勒把這種夢形容為跳水溝時需要先後退幾步，然後喊123再跳，這種夢就是在幫你喊 123，幫你準備不熟悉的情境
3. 補償 : 美夢的補償，我長時間工作時會做到處去玩的夢，或是夢見自己會飛在地球上跳來跳去
4. 內在智慧：內在智慧可能試圖由夢境告訴我些什麼，這種夢多半可以帶給我們啓發，有點像是你對潛 意識寫信，潛意識透過夢境回覆你
5. 潛意識混搭風：有時單純只是生活中的事物被混搭，也許有關連性也許沒有，有些跟環境互動的清明 夢就算是這一類的。
6. 預知夢：這種夢我沒做過，但是我會傾向以恐懼，耽憂的角度解讀，除非自己百分之百確信這個夢境 是無來由的蹦出來的，理由很簡單，一但判別夢是預知夢，就失去了解自己的機會。
7. 身體引起的夢：有的時候是身體某地方比較弱或有問題也會帶到夢境
8. 佛法裡有一句話叫「識隨境轉」，意思是人的意識會隨的外境的變化而改變，夢境也會有隨識轉的特性，意思是，當夢境的下一刻會顯現什麼有時候決定於上一刻在想什麼，比如夢中一想到自己生病了身體不好，下一刻的夢境可能會變化成死亡或惡鬼。

當我回到夢境前幾天的生活中去找相關資訊時，找到了一些之所以會作這個夢的關連性，在夢境前三到四天，有位朋友在line群組問無私的愛到底是什麼意思，於是寫了一則短篇的回文，內容提到一位同學，裡面有一句是：「他愛人的方式是把人照顧好，而不是訓練別人獨立讓別人發現自己的價值................ 然後，後面寫到為什麼我同學愛人的方式是把他人照顧好」，當我寫完這一段時，內心有短暫違和感，這個違和感像是在說：「那為什麼我是訓練別人獨立」，但很短暫，一下就過去了，即便這麼短暫，祂己經幫我寫信到潛意識去問了，這件事對應到夢境的哪裡呢？

就是我獨自一人看著某位父親牽著孩子的手，這件事讓我想到小學時，因為父母年紀很大，校慶時很不喜歡他們來看我，因為只要他們一來，所有的同學都會問我，那是你阿公阿麼嗎？但是內心其實很渴望又很在乎，正是因為這樣，父母年紀大又代溝，所以什麼事都想辦法自己解決，也認為這是最重要的價值，而我那個同學他的父母年紀也很大，但他的執念是從小就認為自己沒能夠被照顧好，所以當他愛上其他人時，會有一種看似無私的方式把人照顧好，但其實是自己渴望被照顧的一種補償，所以這一段夢回答了當時的違和感，也說明了自己投射的可能源起。

而為什麼夢境裡是大陸，因為老媽常看政論節目，自己雖然不看，但偶爾會聽到一點，那天我在電腦桌前聽到了一點，那種感覺像是「台灣隱遲早被大陸呑掉，自己多努力多貢獻吧」，只是單單閃過這一念，但是這一念對我而言留下了印像，如果不是留下印像，又怎麼可能記得呢？至於學校的部份，這是很熟悉的夢境了，我是一個好學的人，但是好學的特質真正長出來是在大學畢業以後，大學畢業前其實對於學校是有挫折的，所以學校既是分享學習與豐富自己，也是挫折感。

綜合來說，這個夢，一部份是內在智慧回答問題，一部份是混搭風，一部份是自己近期的渴望，練習解夢目的是為了提升自我覺察與自我了解外，也會比較容易覺察到他人所傳遞的隱徵訊息，對於自己真的想要什麼，想要表達什麼也會比較清楚

我曾認識一位朋友水星雙魚，他講話時總是拐彎抹角，有時拐彎抹角到連他自己都不知道想表達什麼，有次他跟我說要買沙發，我回：最好先量一下路口進不進的去，這雖然是常識，但因為他是個不留意生活的人，所以一定不會想到買沙發還得看進不進的去，他大概心想太麻煩了，不久後他又提到這件事，我回答他同樣的話，他回：那不然用吊車，我心想你有病，出一趟吊車要上萬，你難道不知道嗎？不久後他又提到沙發的事，這次他說不然放你家，我回：我家東西太多了可能不方便，他回：所以還是要有個自己的房子。 我才知道，原來他是想要有個家，如果一個人的慾望是這麼的不清不楚很容易為自己的生命帶來很多不必要困擾，甚至把精力放在不必要的地方。



第一次對夢境的好奇

第一次自然而然學會解夢是在學習了占星以後，因為占星是像徵性語言，星盤像是常事人的潛意識，而解讀星盤就像是從當事人生活中的困擾中，映射到星盤上並以星盤當作潛意識來解讀，所以其實占星很像解夢，不同的是，占星的像徵書上有，而夢境的像徵只能在常事人身上找，就像蟑螂對A而言是蟑螂，對B而言可不一定事，因為B可能很愛跟蟑螂有關的議題，所以不能硬是把像徵套在其他人身上，在我學了占星後的某天，我姐跟我說了一個夢，聽完以後也不知道哪來的靈感，馬上知道在說什麼


我姐幾前年結婚，不到一年婚就離婚了，她離婚後，表面上過的很快樂
但我知道她快樂是一種自我歉騙，因為她很壓抑，可是她完全不想理會

我的說法，直到有一天晚上，她突然跟我說,她做了一個奇怪的夢.


夢境是這樣
她夢見自已正開車經過汐止通往南港的一座橋上
當時正在塞車，下著大雨，橋下則積滿了水






我姐的夢在說：

南港是我從小住的家，象徵原來的自已，或那個最穩定最安全的自已
汐止是我姐夫住的家，橋有跨越的意思，而橋上塞車，下雨代表跨越時所面臨的焦慮跟困難
（之所以能夠直接解是因為，我天天跟她生活在一起，如果是自己解，先找焦點，再找焦點給你的感受，再問為什麼這個焦點有這種感受，就比較容易得到汐止是前夫，南港是自己的訊息）

所以這是什麼意思呢？
我姐在當時交了一個男朋友
但是因為她剛離婚，她很想從前一段婚姻回到那個最原本的自已
因為只有這樣她才能開始交男朋友
但是她很焦慮，想跨又跨不過去
可是自我的意識不允許自已表達這樣的事
因為她壓抑掉這段婚姻讓自已不快樂的事實
所以才透過夢境顯現

所有像徵必需以當事人為主，夢的解讀必需對當事人有意義，必需要能反應短期或長期的情境，也許是近期的困擾或長期的困擾，因為只有當他有意義，才能建立起溝通的橋樑，換言之自我覺察不好的人，是不容易解自己的夢的，之所以能夠很順利的解出老姐的夢並不是自己有多厲害，而是因為太了解老姐了，而且老姐的個性幾乎無所不談，所以很容易看出象徵。

• 禪不是只有清心自在，修行開悟需要很強烈的欲求，或者說清心自在是指，在「任何一種」情況下都清心自在，包括慾求怒氣，不是被它困住而是成為生命的主人
• 
  
• 禪的修行法在newage上也出現過，禪也講臣服，也講窮盡自己，只是沒有新時代的名詞
• 
  
• 禪利用「疑情」等「執著」的情緒能量作為開悟的助力 ，對於學術化佛教的人可能會有點驚奇

如果您對禪有興趣或者己經知道禪是什麼，但對於上述有點不清楚或第一次看過，可以看看這個影片，譯文及原文部份若有錯誤還煩請告知

片長27分鐘，影片的原始連結如下
https://www.youtube.com/watch?v=orcbqeFtEIg&t=328s

17

THE 17TH SHADOW – OPINION
THE CLOSING OF THE THIRD EYE

As we examine in depth the pairing of the 17th and 18th Shadows, we will see two of humanity’s greatest mental gifts and dilemmas — opinion and judgment. These two qualities epitomise the logical left hemisphere of the human brain. Our ability to base an opinion on logical judgment is one of the great powers of human beings. It is this combination that sets us apart from all other creatures, and yet it is also what has pulled us away from the reality of our interconnectedness with all other creatures. So it may seem ironic that, at their very highest levels of frequency, these two attributes of the male polarity within the brain are actually destined to drive humanity towards the final stage of our evolution. Through the 17th Siddhi of Omniscience the human mind will finally see the perfection and beauty of our oneness with all existence, and through the 18th Siddhi of Perfection we will actually bring that vision into full manifestation.

At the shadow frequency however, these two attributes of opinion and judgment create nothing but division because they are based on seeing and challenging narrow aspects of the whole, rather than the whole itself. It is only when you have risen to the highest level of consciousness that these same attributes become capable of seeing every aspect of the whole simultaneously, which is the quality known as omniscience. Shadow frequencies always contain the seeds of greatness, despite the oftenunpleasant ramifications of their lower manifestation. You can really see from the example of the 17th and 18th Shadows how deeply genetic binaries operate together to make our lives miserable. The 18th Shadow of Judgment is a drive rooted in dissatisfaction within every human being, and its single role is to try to find the cause of this deep uneasiness through the medium of the 17th Shadow.

As an intellectual capacity within the human brain, the 17th Shadow of Opinion corresponds to the digital left hemisphere of the brain that specialises in pattern recognition, the basis of logic. Fuelled by the restless nature of the 18th Shadow, this 17th Shadow seeks an answer to its unease through the mind, whose nature is to project itself out on the world. In other words, the Shadow of Opinion is programmed to look for flaws in the outer world, in society, in people and even in oneself. When a flaw is discovered it becomes the seed for an entire worldview and a whole story is built up inside the mind of that individual. The projected flaw, which is always based on some form of comparison, becomes the point of focus for all that dissatisfied energy coming through the 18th Shadow. This is how human opinions form — they crystallise around a single projection, which is born of early conditioning, and thus over time a molehill turns into a mountain.

This description is a simplified version of how early childhood conditioning impresses itself on the mental mechanism of every child. Your opinions sprout from seeds planted at some point within your first seven years, even though they do not begin to surface in the mind until your third sevenyear cycle, some time during your teen years. If a child developed naturally, without any external synthetic pattern — physical, emotional or mental — imposed on them during these first seven years, it is highly unlikely that he or she would grow into an opinionated adult.

Your opinions sprout from seeds planted at some point within your first seven years.

In our modern society, opinions are actually considered to be a healthy thing, and it is true that they are not inherently unhealthy. The logical left brain thinks through taking sides and comparing. Problems occur when your dissatisfaction begins to identify with an opinion and turns it into a dogma. It is also at this point that another disease takes root inside you — the dis-ease of seriousness.

The healthy expression of opinion is rooted in a certain playfulness that comes of having an equally developed right hemisphere of the brain. Whereas the left brain sees the parts, the right hemisphere only sees the whole. If the inner structure of the brain is balanced, the male aspect will always serve the female, since seeing the part without seeing the whole is limiting, divisive and dangerous. Whenever you become over-serious about your opinions you immediately find yourself having to defend them. It is this dynamic that is at the root of violence. At the Gift level of frequency, as we shall see, opinion gives way to far-sightedness, which is based upon seeing both sides of a situation at the same time. If the right brain provides the backdrop to the whole picture, it becomes impossible for the left brain to become fixed on any single element of the whole. In this respect, if you do choose to take sides it is for the sole purpose of maintaining Integrity — the 18th Gift.

It is interesting to note that healthy brain development in early childhood has little to do with intellect and much more to do with non-interference. In their first seven years, children really only require an environment in which they can learn through play. Any imposition of an external rhythm that does not follow the biological and seasonal pulse will subtly disturb the delicate structure of the developing brain and nervous system. It is here in the 17th Gene Key that your inner timing is founded. This timing is anchored deep within the body and is connected to the frequency of the Earth itself. The seven-year cellular cycle is founded on a deep inner drumbeat that echoes throughout every system of the developing child from the point of conception forward. If these powerful natural rhythms are pushed out of kilter early in life, your inner timing will be distorted when you become an adult. This time distortion manifests most commonly as mental anxiety but can also lead to a wide range of physiological problems emerging later in life, all of which can be very difficult to diagnose or fix.

The 17th Shadow governs the way in which huge numbers of people view the world. On a collective level, this Shadow has created the world we see around us today. It has categorised humanity into boxes, countries, religions and hierarchies based on a left-brain view of the world. Almost every aspect of our society is based upon division, comparison and opinion. Most human beings make decisions on the strength of what the left brain tells them, without regard for the long term effects on the greater environment. It is because of this 17th Shadow that we have lost sight of the bigger picture. Because this Shadow only sees what it is programmed to see, it builds its life around that original germ of dissatisfaction. Our children, therefore, behave in the way the world programs them to behave, whether they conform or rebel. They are born into a world where the 17th Shadow is given precedent, and all their eyes see is their own point of view and how to maintain it.

However, as its programming partner the 18th Shadow demonstrates, the dissatisfaction inherent in human beings from birth is divine in nature. It is the very force that is here to challenge everything that goes against nature and the whole, which is why it will ultimately drive human beings to create a perfect world. It is only through the 17th Shadow that this basic drive of human dissatisfaction is twisted to serve the left brain, where instead of serving the whole it serves the parts, thus creating more and more division in the world. Because this Shadow is so adept at understanding structures, it is the prime organising agent within the human brain, allowing you to structure language, use numbers and see things in levels, bands and hierarchies. In its power it also creates the language of your individual reality and that language is built upon a dualistic linguistic structure that does not allow transcendence. The moment you open up the structure of your inner language to the third level that lies beyond the two contrary opinions — democratic or republican, conservative or labour, male or female — you ignite the power within your DNA to exit the Shadow frequency altogether.

In summary then, the 17th Shadow holds human thinking at a dualistic level, and it does this through over-emphasising the left brain approach. It makes the logical intellectual view the lynchpin of your neuro-linguistic reality. In this sense it compromises and represses the holistic right brain, a process described in detail through the 11th Shadow. It is only through combining and balancing these two viewpoints that a third transcendent view opens up to you. This is precisely what the 64 Gene Keys do inside your brain — they give you a new set of neuro-linguistic parameters that digitally reprogram your logic to transcend itself and find the third view. It is this third view that will ultimately allow you to perceive a wider and greater reality. It is this very same process of inner rewiring that generations of masters and mystics have called the opening of the third eye.

REPRESSIVE NATURE – SELF-CRITICAL

When the 17th Shadow turns inward it creates the tendency in the mind to consistently compare oneself to others, and furthermore to side with the others. This results in human beings who continually undermine themselves through self-criticism. As a pattern lodged deep within the unconscious, it also means they are rarely aware of what they are doing. The self-critical aspect of these personality types usually does not value itself enough to hold an opinion, much less express it. Such people lack the backbone necessary to stand up for themselves because they have no real sense of themselves. The power of the 17th Shadow is that once it has fixed a viewpoint, it can always find evidence to prove the validity of that view, since it is adept at pattern recognition. These people thus go on accumulating evidence throughout their lives to support the core belief that their life is of little value.

REACTIVE NATURE – OPINIONATED

Opinion can be understood as anything that requires defence to uphold. As the 17th Shadow turns outward, it creates the impressive systems of dogma seen all across the world. This Shadow has great appeal to the male population in particular since the male brain naturally favours the rational approach. These people use logic as a means to enforce their opinions and views in the world, thereby making others essentially wrong. The majority of the world is made up of those who create the opinion bases — sciences, systems and hierarchies, and those who then believe those opinions and unwittingly become their victims. Those who defend an opinion are ruled by their unconscious anger, which is the expression of their deeper fear. It is extremely rare to find a human being who is truly free from opinion. Such a person must have looked into their fears and embraced their rage in order to move into that magical place that sees both sides of life. Only in seeing both sides can balance be struck and control be yielded.

THE 17TH GIFT – FAR-SIGHTEDNESS
PRECOGNITION VIA THE HEART

It is ironic that what often passes for reason in the world is really someone’s opinion dressed up in facts that happen to justify it. At the Shadow frequency the human mind distorts logic and facts for its own ends by building one argument and then concealing its counter-argument. The mass of humanity is easily influenced by one side or the other. It is out of the mind’s duality that all human drama is born, and the mass consciousness of humanity loves drama. It is all a game played by spin doctors, and if you think you have escaped this game, then look deeply at your opinions and perhaps you will discover how easily conditioned your own mind really is.

The fact is that human beings, like Skinner’s rats, see only what they are programmed to see — which are flaws. All opinions are based upon seeing flaws in the geometry of life. It is only when you have transcended your fear of freedom that you can move beyond the opinion game and enter a higher sphere of existence. Moreover, to move beyond opinion you have to stop taking life seriously and personally. For most people the 17th Gift seems beyond their capacity, because to give up your viewpoint is to give up the deep-seated need of your mind to identify with something fixed. Your mind believes that in finding a fixed view or philosophy fear can be held in check and life will be under control. If you look within most human minds you will find layers and layers of conditioned dogma — from books, scientifically proven theories, religious beliefs and/or traditional views. You will find minds that are desperately trying to become certain about life.

And yet, the 17th Gift is not about having a great holistic vision of reality that takes no sides and is beyond opinion. The 17th Gift is a mentally dynamic Gift — it does not sit idly by with a philosophy of passive acceptance. This Gift has a purpose and that is to understand the minute mechanics of life as well as seeing the whole picture. Like its Shadow, the 17th Gift is driven by its programming partner the 18th Gift, which is Integrity. Thus the true purpose of the 17th Gift is to serve and uphold Integrity by challenging all misrepresentations of truth in the world. The very quality that leads to narrow-mindedness at the Shadow frequency has a mission to create open-mindedness at the Gift frequency. The wonderful truth of logic is to be found in the 63rd Gene Key, which demonstrates how self-defeating logic really is, albeit at the same time how mystical. This is the beauty of logic — that at a higher level it always defeats itself. Just as the 17th Shadow uses mental spin to condition people’s minds in a certain direction, so the 17th Gift uses its own version of spin to undermine self-serving dogma.

The advantage of the 17th Gift over the mass-held opinions of the Shadow frequency is that it entails a higher form of cognition — far-sightedness. Because the 17th Gift doesn’t dictate direction in a person’s life, it is freed to do what it was always intended to do — differentiate between those patterns that lower your frequency and those that raise it. Not only does this Gift see beyond opinion, it also grasps the operating mechanism that gives rise to opinions and the human tendency to get caught up in them. It is through working with this Gift frequency that the process known as the opening of the third eye begins. The first stage in this process occurs when you see the futility of identifying with a specific opinion. This Gift brings access to a whole new inner language that circumvents the need for one-sided expression and highlights the deeper issues that underlie argument.

The 17th Gene Key is an aspect of one of the most complex codon groups in the human genetic matrix. Known as the Ring of Humanity, this chemical grouping and its associate amino acid arginine contain the very blueprints of human destiny. We can learn from this group that one of the primary causes of human suffering is rooted in the opinions of the 17th Shadow, which looks for and sees only differences. However, we can also find the future evolution of humankind coiled inside this Ring of Humanity. In particular, the Gift frequencies of these Gene Keys show us the six essential human attributes that are truly natural and inherent to our species and among these is the 17th Gift of FarSightedness. Many of the Gene Keys in this codon group concern love and the human capacity to trust in the authority of the heart. Thus far-sightedness can be said to arise directly out of the heart rather than from the mind. This 17th Gift is in fact the true instrument of human perception.

Far-sightedness can be said to arise directly out of the heart rather than from the mind.

We have already seen that the 17th Shadow is programmed to see only hierarchies. It simply cannot comprehend that other realities exist beyond its dualistic mental constructs. However, freed from the low frequency field of mass-created dogma, the 17th Gift begins to see higher realities and dimensions. It sees in a totally new way. Instead of serving the intellect, the 17th Gift sees through the awareness emerging from the solar plexus system. It allows universal knowing to settle within the logical construct of the left brain, which can then express the mechanics of oneness in totally new and fascinating ways. In seeing the mechanics of life in this way, the 17th Gift also begins to demonstrate its other specific ability — prediction. The 17th Gift is peculiarly slanted towards looking ahead into the future. Wherever the focus of the 17th Gift is trained, it has the ability to see how one pattern gives birth to another related pattern, and since it can transform a transcendental view into a logical view it can see the logical progression of one phase of evolution to another.

If you have this 17th Gene Key as an integral part of your hologenetic profile then this specific Gift of prescience can be a powerful reality for you. However, you are not a visionary in the same way as someone with the 11th Gene Key. This 17th Gift does not see archetypes. Rather it sees patterns rooted in numbers, which can then be translated into letters and words. These people can grasp the divine mathematics of evolution and the progression of its plan. In seeing the whole plan as well as its parts, they are truly the real scientists. Unlimited by the traditional views and free to translate their deep knowing of the perfection of life however they wish, the people of the 17th Gift are the ones who will ultimately organise the next new human civilisation. Furthermore, because the Gift frequency is the frequency of the human heart, each person working with this 17th Gift holds a specific fractal view of the overall picture of our collective future, which means that not a single one of them will ever disagree with another.

THE 17TH SIDDHI – OMNISCIENCE
THE EYE

As you may have begun to grasp, the higher frequency dimensions of the 17th Gene Key offer a view of the collective future of humanity, and it is through this foresight that the various aspects of future reality will be organised and constructed. Every individual carrying the 17th Gift oversees a specific aspect of a great evolutionary pattern moving toward unity. However, at the Gift level, your view is still restricted to a specific aspect of the overall pattern. For example, one person with the 17th Gift might see how to restructure a new economic paradigm that will serve humanity instead of dividing it. Another might see how to create a community network based on a similar model. In this way, each 17th Gift holds a fractal part of the overall jigsaw puzzle of the evolving humanity.

It is only when we come to the 17th Siddhi that the entire picture is placed before a single human being. This Siddhi directly corresponds to the complete opening of the third eye. At this level of consciousness, the one who sees and the object of their seeing becomes one and the same. All that is left is a single eye through which consciousness endlessly pours. This is called the Siddhi of Omniscience. In traditional religious dogma, only God or the gods are seen as omniscient, which is a wonderful example of how effectively the lower frequencies keep the third eye firmly closed. This other eye inside human beings is located within the higher functioning of the pituitary gland and it can be opened in a number of ways. Various yogic disciplines are aimed specifically at the opening of the third eye and in the Hindu chakra system it corresponds to the 6th ajna chakra residing between the eyes. Many drugs and psychotropic plants also affect the functioning of the third eye through the medium of the pituitary gland. For millennia, shamans have used natural psychotropic plants as a means of seeing through this incredible instrument of higher consciousness.

However, temporary activations of the third eye, whilst affording us a sneak preview of higher states, cannot compare to the Siddhi of Omniscience. In the alchemical sequence of awakening, the Siddhi of Omniscience can only flower after the full opening of the heart, and the heart-opening phase destroys all vestiges of self along the way. It is as though the eye can only open once the inner sun arises. This 17th Siddhi is something of an anomaly, since it is the only aspect of the mind to survive awakening. All other aspects of the mind are transmuted into the higher frequencies with the exception of this single eye — the mind’s eye. Once the heart has bloomed, the inner eye provides a communicative link or interface between the brain and pure consciousness. The inner eye could be described as perfectly circular, seeing in all directions simultaneously. Whereas the 17th Gift can read the pattern of the future, the 17th Siddhi can see the future in precise detail. Just as time is distorted through the 17th Shadow, it is seen as illusory through the 17th Siddhi, which experiences past, present and future as a single eternal screen of consciousness.

It is through the Siddhi of Omniscience that the world gets its true seers and oracles. There is an ancient tradition that the true seer is always blind, or that the true oracle is deaf. This symbolises what it means for consciousness to see through you, rather than you through it. At such a high frequency, the human body becomes merely an instrument for consciousness. Through the 17th Siddhi consciousness plays the games of the maya even though it sits outside of the maya. If the 17th Siddhi offers an opinion or viewpoint it does so in order that a certain human drama can be played out. This is why certain masters sometimes say strange things to their disciples — in order that a specific opinion will pass through the awareness of that individual and bring about a particular transmutation. It is out of omniscience that such things are spoken, and anyone who speaks from within a siddhic state follows this same process. This is also a Siddhi that comes into the world to display itself. Sometimes and for certain people, it is a part of their karmic legacy to hear about their future. Sometimes hearing about your future actually creates that future and sometimes it creates the opposite effect of nullifying it.

Whenever you try to understand the 17th Siddhi with your logical mind, you will inevitably fail. The mind can only hold a single opinion — either that the future is predetermined or created as we live. The mind cannot grasp the paradox that both must be true, since both are interdependent. When the 17th Siddhi appears in the world, it comes to mess with the human mind! To omniscience, there can be no borders, levels or past lives. There is only the endless fractal pattern of life, repeating over and over — the same but always new — the serpent eating its own tail. This is a Siddhi that sees and knows only perfection (its programming partner the 18th Siddhi). As such it is beyond seeing flaws, because what were previously seen as flaws were really only devices to bring about the state of omniscience itself. Omniscience testifies that whatever is happening at this precise moment is absolutely perfect because it is following the direction of consciousness as it burrows into the world of form. Perhaps this is the mystical meaning of the original name of this 17th archetype from the I Ching — Following. Everything that happens follows the plan and the plan is perfect, and the plan is both predetermined and created as we walk the path.

Whatever you decide is absolutely correct and in full harmony with all that is.

When the 17th Siddhi comes into the world it comes like a Divine afterthought. It is one of the seven powers of Grace, serving no purpose other than to offer the truth that nothing need be done in life. Whatever you decide is absolutely correct and in full harmony with all that is. To see perfection is to embody perfection, and such a state is an ending rather than a beginning. Wherever the grace of omniscience is seen, human denial is finished. If you are following a path of service, it is correct. If you are following a path of betrayal, murder or revenge, it is correct both when you are in denial and when you come out of denial. The truth of this 17th Siddhi creates upheaval in the world. We humans do not wish to hear a truth that so undermines our individual identities, but consciousness must express all its opinions through the world of form. The deepest irony of all life is caught in one famous mystic’s words: “God can only come and visit you when you aren’t there.” To put it another way, if you want to know what omniscience looks like, you have to cease to exist.

夢境 —— 內在智慧「自我的疆界」

前陣子同婚議題吵的很兇，某位網友以「阿周那」在看破妄相後拿起武器決定一戰為題，很困惑自己到底要不要為這個議題而戰，他花了很多時間讀了相關的法律條文，很狐疑的到底要不要拿起電話，打給議員，自己也加入戰局，於是我花了一個下午思考並回覆他的問題，當天晚上這個問題就入夢了，以下截錄自寫給網友的回覆：

在我寫完留言給你，當天我做了一個夢，夢境是這樣，我夢見在親威家裡，由門縫看見門外有幾個壞人正在破壞鄰居的門，於是我很緊張的把門鎖好，下一幕我看見隣居安然的從自家門走出來，而歹徒也毫無動作，不像是要進去搶東西，於是我打了電話給警察，警察說他們沒有做出違法動作，所以不受理，因為警察不理我只好打開門走出去想把歹徒趕走，就在我正虛張聲勢想把歹徒趕走時，下一幕跳到歹徒進了家門，摸摸家具也沒作啥，然後就雙腳一盤，坐著打起座來，我拿起棒子要趕他走，但是因為他並沒有做出傷害我的事，所以打了好幾棒，棒子始終都只敲在地上，當我正想著警察怎麼還沒來時，出現了一個胖胖的中年大叔，帶著墨鏡長的像黑道分子，一直不斷的大笑，像是烏龍派出所的那種笑法，細看他的面容一點也不可怕，他就這樣一直大笑，然後夢境結束

——————————————

我醒來以後在想這個夢是什麼意思: 「家像徵自我疆界，這個自我疆界是由家具還有許多安全保障組成，而家門是對抗外在的防衛，歹徒是外在威脅，打電話是我想尋求外在的協助，當我準備戰的同時，家門是開著的，威脅就會進來，這可以解釋迴避衝突的人為什麼迴避衝突，因為衝突的瞬間必需把家門打開，而歹徒進了家門雙腳一盤什麼也沒做，象徵威脅其實根本不是威脅，反倒是我拿著棒子想要打他卻打也打不到，而我拿著棒子象徵mind一直想擊退不安，但是永遠沒有做用，因為mind越想擊退卻怎麼也打不到，我就越不安，而最後一幕的大叔則象徵戰的方式，他帶著威嚴卻始終大笑！」

這個夢很有趣，它不僅回答了我的問題，也回答了網友的問題。

夢境 —— 那一個才是愛

晚上下班回家後便一直聽著許醫師的賽斯有聲書，主題叫創造之門：從內我和夢境中汲取靈感，內容提及一些主題，有關多維時空的另一個自已會透過夢境與現在的自已做交流，甚至可以邀請另一個時空的自已到夢境裡來，類似的觀點其實我很早就在其他的書裡讀到，當我第一次讀賽斯書時並沒有覺得有多奇特，不過當晚我便做了一個夢： 

我夢見我哥對我說：我要結婚了 

當我聽到這句話時，有鼓非常難受的感覺升起，就像聽到情人要結婚一樣 

難受到把自已給驚醒了 

不過隨即又入夢 

我哥跟我說他有二個對象，其中一個個性安全老實，另一個比較野性多變，那一個才是愛？ 

我回答野性多變的那個才是愛 

就這樣夢境結束 

這個夢看似很平凡，但細想很不可思議；這個世界上只有二個人能夠走到我夢境中，難過到讓我驚醒，一個是我爸爸，一個是心中某個女孩，但夢到老爸時的難受是屬於思念與懊悔，並不是求不得愛的難受！但為什麼在夢境中出現的是我哥哥？到底為什麼？ 

為什麼老哥要問我這二個問題？ 

我的個性屬於安全老實，所以我的回答反應出了自已的內在不認為自已值得擁有愛，也反應出自已不接受自已的事實！這種核心個性很容易演變為癌症性格，我想這個夢是在警告我吧！

夢境 —— 內在智慧「竹之謂錯」

約莫在2011還是2012時，有天夢見聖嚴師父，師父在台上上課，然後在黑板的左右各畫一幅竹子，左邊寫上「竹之謂錯 .XXXXX (已遺忘)」，右邊則寫上「竹之謂錯 XXXX(已遺忘)」，左邊的「錯」作錯縱複雜解，而右邊的「錯」則作「錯誤」解，原來在夢境裡有個文化，他們對於竹子有種獨特的審美觀，認為左邊的竹子，其錯緃的枝葉是美的，而右邊的竹子長成這樣是不好的是醜的，夢醒後我一直在想，為什麼二幅看起來極其相似的竹子，一幅被認為是美的而另一幅卻被認為是醜的？在公車上我想來想去，最後終於了解到，原來這個夢在告訴我去分辨竹子是美是醜本身就是「錯誤」的。二幅圖的關鍵都在「錯」字，而解法也在「錯」字。

這個夢讓我想到虛雲老和尚一百零八歲時被紅衛兵打到不醒人世時, 夢見自已到了彌樂內院聽講, 醒來後寫下
「識智何分，波水一箇，莫昧瓶盆，金無厚薄」

意思是，智慧與煩惱本來就不可分，就如同波跟水是一體的，因為有水就有波，波是水的現象，不要昧於瓶與盆的分別，多與少的差別

信心銘裡也講到
「至道無難， 唯嫌揀擇， 但莫憎愛， 洞然明白。」

賤骨問題用

@setting:{repeat:2, pause:3000, voice:'Google 國語（臺灣）'} 我今天想寫blogger嗎？ 我今天想回覆Email嗎？