圖片來源/ wix

“Society assumes that specialization is natural, inevitable, and desirable. 

 

…Yet in observing a little child, we find it is interested in everything and spontaneously apprehends, comprehends, and coordinates an ever expending inventory of experiences. 

 

Children are enthusiastic planetarium audiences. 

 

Nothing seems to be more prominent about human life than its wanting to understand all and put everything together. 

 

One of humanity’s prime drives is to understand and be understood. 

 

All other living creatures are designed for highly specialized tasks. Man seems unique as the comprehensive comprehender and coordinator of local universe affairs.” 

-------Buckminster Fuller

 

I came across Buckminster Fuller as I was preparing a talk on Sustainable Development for my work under Taiwan’s Chinese Institute of Civil and Hydraulic Engineering Association at the end of 2022. I was astounded by the words of Buckminster Fuller, who was not only a visionary of his time, but also an engineer, architect, philosopher, and builder. His ideas resonated precisely with what I have been seeking since my youth, i.e., things that can nurture my holistic well-being. They are not limited to the languages and skills required to survive and accomplish goals in our current society. These things include the arts and wisdom essential to guide us in our wholistic growth in terms of mind, body and soul throughout our lifetime.     

 

It had taken me many years before I found an art that suited me … helped me realign and relearn what I had been learning. The moment we were born, we have been searching for ways to understand everything that is happening around us. When being with babies and infants, I feel it is always wonderful and a blessing to see the innocence of expressing emotions candidly and the enthusiasm to understand each moment that is happening around them. What they need is the guidance of adults to lead them to recognize the world, instead of conforming to the norm that society establishes, they scramble and look at all things in awe. They are full of curiosity and have dreams to pursue. However, as we grow up, we tend to have forgotten these inherent dreams and curiosity. What happened to our spontaneous curiosity to comprehensively understand what is around us and be understood?  

 

In order to rediscover that comprehensive understanding of the events and people around us, we also need to comprehensively learn about ourselves. Let us rediscover that path.  With the basics of learning to relearn (see part I), I would share my experiences and insights in the journey of self-discovery and finding back the curiosity and yearning for comprehensive understanding. There are thousands of ways to rediscover the path, below are the experiences of Qiji Daoyin practice that is leading and guiding me along the path.

 

 

Self Awareness (覺)
 

覺 or self-awareness is an important skill set to have. Similar to self-evaluation in schools or at work, it is a means of reflecting upon ourselves as to where we are at the moment and which areas we want to be more professionalized in. 覺 is the ability to be conscious of where we are ourselves, meaning being “at the moment in time (當下)”.  “Where we are ourselves” can be generally categorized as your thinking, feeling and physical reaction or condition, or the so-called soul, heart, body. In Qiji Daoyin, we approach these three components as upper Dantien, middle Dantien and lower Dantien. To develop or say to rediscover our self-awareness, we can use physical movements such as Daoyin to practice our 覺.   

 

Experience and Practice (經歷，歷練)
 

Most of our learning is via the process of completing tasks on hand along with the actions we do and the reactions that we have.  Do not be afraid of making mistakes, as there are no mistakes. Mistakes are the basis of learning. Mistakes are the way we learn to adjust and reflect. So please continue to pursue, reflect and adjust. Over time, the experiences will accumulate to 火候 (roughly translated into the level of attainment).  Only when you have adequate火候, will you be able to arrive at the next stage of learning.  Do not be hasty and impatient to learn. Do not be lured by the grand doctrines of who we should be, what we should be, and how you should be. Devote your heart to learning, and with patience and multiple experiences, you will soon discover the wisdom growing within you. 經歷，經歷，再經歷  (Ref: 20180628 莫仁維 04 專題 01  學習 FINAL)

 

 

Integrated Whole Walker – The three Dantien - The body, the heart, the soul

一致性 行者 覺者
 

We probably all have the experience that when we do things our heart may not be there and our thinking may not be present. Is there a way where we can train such that we can adjust ourselves to take action while being focused on the moment and with the heart devoted to the task?  Can we take action (身)that aligns our thinking/belief (靈) with the right heart (心)? Do we know what our body is telling us? Do we align our thinking with the way of nature? Is our heart there at the moment?  That is the way of the integrated whole. In order to do so, we need to first learn about our own body, namely the three Dantien.  Let Daoyin take you on the path of discovering your three Dantien.  Let yourself the chance to walk through life as an integrated whole, let yourself find your true self and be the Walker.  

 

Learning through Age: 

With the pursuit of learning, knowledge is accumulated daily; 

With the understanding of the Dao, all is reduced/lessened/diminished daily.

為學日益

為道日損

 

This is an excerpt from Lao Tzu’s The Way of the Dao Chapter 48. As we pursue learning, we accumulate knowledge, data, and information daily. When we try to understand the Way of the Dao, instead, we pursue to peel away the accumulated information and knowledge that have been embedded into our brains. The Way of the Dao can be observed fully in our own body. There is a saying that the body is a part of the universe and hence a reflection of the universe. From our body, we can learn about nature as well as the Way of the Dao. The Chinese word “損” does not mean damage as in the usual translation. It encompasses the connotations of decreasing, diminishing, lessening, minimizing, peeling away, and getting rid of. It is a crucial word in the art of Daoyin and will require a more profound explanation in a longer essay to share my ideas on it.  

 

During our path of learning, we can loosely categorize these two paths in terms of an individual lifetime. As we are young, we learn through the current education system to conform to society. Equipped with the knowledge and information, we enter society to work and play, during which we experience many things including how to interact with people, how to achieve our goals, how to step out of our comfort zones and how to cope with difficulties, etc. This stage can be described as為學日益. It is during these real-life experiences that we start to learn how events and people actually relate to one another. All of these experiences often create strains and discomforts. As we attempt to understand why things are informed in certain ways, we try our best to search for greater teachings. The Way of the Dao is one way. By shedding away some of the things that we thought were supposed to be, we start to relearn our learning. This is the stage of為道日損. Daoyin incorporates these concepts to balance our body through three Dantiens (body, heart and soul).    

Generally, we can say: 

Let the babies climb, walk, be curious and grow

Let the energy of our youth bring us forward to discover and venture out of our comfort zones

Let our teenage years to adulthood to learn about ourselves and absorb the knowledge 

Let our adulthood continue to try new things that you may not know, go accumulate various experiences

Let our ripe age carry out your dream

Let your old age be the guiding light of the young, as everything is just fine and do not worry.  

Let our old age bring us to learn that many things are the way it is, and do not mind about it.

 

The Four Levels of Learning Daoyin (Lifelong Learning)

The four phases of learning Daoyin are: knowing (知)、understanding (悟)、proving (證)、be part of daily life (行).  Knowing (知) is learning the forms in Qiji Daoyin.  Understanding (悟) is understanding the meanings behind the forms and what Qiji Daoyin is intended to train. Proving (證) is manifesting your understanding. Being part of daily life (行) is applying what you have learned and what you understand in your daily life.  

​

Great Learning (大學之道)  

知止而后有定，

定而后能靜，

靜而后能安，

安而后能慮，

慮而后能得。

Know when to stop and thereby cultivate stability (focus)

Know stability (focus) and thereby be in tranquility

Be in tranquility and thereby be calm

Be calm and thereby be able to contemplate/deliberate

Be able to contemplate/deliberate and thereby be able to attain

---Excerpt from The Great Learning by Confucius

 

During the journey of learning Daoyin movements, we will come to understand what知止，定，靜，安，慮，得 means. It is through multiple practices of various movements and self-awareness (覺) that we will be able to slowly understand the real meaning behind each word. Only through feeling will we come to an understanding of the real significance of these words beyond their literal definitions.

​

Learning through our natural roles in our lifetime
 

In our lifetime, we will play many roles and it is by continuously being in these roles that we learn about the way of the roles. Can we pursue to understand ourselves as a certain role in and by every possible social relationship: son or daughter, sibling, husband or wife, father or mother, grandfather or grandmother, friend, employer, employee, follower, leader, player to name a few? Are we able to have our compassion in these roles? The real cultivation ground is in real life as there are many roles that we are playing or playing to be in.  Are we able to observe 形而下(the physical) vs 形而上(the metaphysical) essences of the roles?  The physical (形而下) refers to the social definition or social norm whereas the metaphysical refers to the spiritual side or the dao of the roles.

 

Learning through the Stages of Daoyin, 

Qiji Daoyin is a systematically dynamic and fluid combination of 173 movements. It could be classified into three different intentions: Internal Organ Set, Leading the Body Set, and Guiding Qi Set. Employing eight principles of moving, Qiji Daoyin assists us in developing the spaces within our body through the nine major joints of the body. The eight principles of movement are: Spiraling (螺旋), Extension (延伸), Expansion/Contraction (開闔), twisting (絞轉), meditative state (靜心), rotation (旋轉), compression (壓縮), resonance (共振).  The movements themselves will have different stages. The process of learning is divided into the following phases.
 

百日筑基  Hundred Days Foundation

練精化氣  Practice the Jin to cultivate the Chi

練氣化神  Practice the Chi to cultivate the Shen

練神還虛  Practice the Shen to return to the state of emptiness

練虛合道  Practice the emptiness to integrate into the Dao

道法自然  Let the Dao be one of nature

The stages are to be learned with actual physical presence. 

 

 

Learning to understand (I)

Seeing the mountain is the mountain (見山是山)

Seeing the mountain is not the mountain (見山不是山)

Seeing the mountain is still the mountain (見山還是山)

 

When we learn Daoyin, we will also experience three phases of understanding.   
 

Phase I: Seeing the mountain is the mountain (見山是山)

(The word mountain is a written/spoken word that we were taught to address as a mountain.   But what is a mountain?)

During the first phase of learning, we often learn by mimicking external physical forms. It is by following the external physical movements we would begin to observe and understand how the body mechanism works. This is when we start to come to light that the external movements are also based on the internal movements.   

 

Phase II: Seeing the mountain is not the mountain (見山不是山)

(After observing the real mountain more and more, we may come to wonder what the word mountain means?)

After multiple practices by following the external movements, we will come to realize that the movements that we thought we understood may not be so simple.  This also applies to concepts that we are learning from. We may be told of a concept in our movements and we may perform it as we thought it should be interpreted. However, it is only when we attempt to understand the concepts, we begin to question our preliminary understanding. This is the stage of releasing the old concepts and reinvestigating what you thought you knew. As a result, we will begin to relearn our learning. 

 

Phase III: Seeing the mountain is still the mountain  (見山還是山)

The understanding of the word mountain may come at any point in time after experimenting with and experiencing many ways to observe the physical mountain and all the engaged characteristics/properties. By a more thorough understanding of the physical mountain, we will now be able to still call the mountain, a mountain. This difference, however, lies in that the mountain you now call it will have more profoundness, more connotations and experienced philosophical volume of it.

  

Note: Chinese words are oftentimes more abstract; one word can have various definitions. Therefore, it may lead to several layers of meaning depending on the context). By multiple practices of the movements, we will now be able to understand the meaning behind the movements in greater depth.

 

     

Learning to understand (II)

From external to internal  (由外而內)

From internal to external  (由內而外)

Fusing the Internal and external as one (內外合一)
 

In the process of learning Daoyin, just like other martial arts or systems of kung fu, we start to get acquainted with the forms. The forms are means to bring one to understand the internal forces behind the mechanisms of the forms. This is the “from external to internal” (由外而內)stage. As we practised many times, we would gradually start to experience the internal dynamics of the forms and we may soon get a glimpse of how the internal dynamics affects the form.  During this stage, we aim to throw away the memorization of the external form and start to relearn. This would be the “from internal to external” (由內而外) stage. As we get a deeper realization of how the internal dynamics and the external forms are related, this would be the stage of “fusing the internal and external as one” (內外合一).  At this stage, we are aiming to align with that nature and this is when we start to understand the meaning of “Heaven Earth and Man are One” (天地人合一).  

 

Types of Wu (悟)
 

Here is a quick overview of the word Wu (悟). Wu (悟) in simple terms means understanding.  However, Wu (悟) means a lot more than one English word. I am by no means going to discuss the definition of Wu from an academic perspective. What I intend to do is to describe briefly the understanding of the word through Daoyin practices. Wu (悟) doesn’t only mean to understand, but also to realize, awaken, perceive, comprehend and be enlightened. During practice, we experience varied proximities to or arrivals at Wu. When you experience these experiences (plenty of Wu or “Wuishness”), you will understand the meaning of Wu. One type is “gradual awakening” (漸悟), which comes over the course of time and practice. The second type is “come to one’s sense” (覺悟) which may take some event or discussion to wake up the person for his/her senses.  The third is “sudden enlightenment” (頓悟), which may take a whole lifetime of experiences or several lifetimes (incarnation) to accomplish. The “sudden enlightenment” (頓悟) here does not refer to the religious faith in enlightenment. 

​

So what are we learning?  Pursue Life
 

One of my favorite books portrays what I would like to express in this article pertinently. The book is called Alchemist, which in simple terms describes how each one of us has a ‘personal legend’ to pursue in our lifetime. To realize this personal legend, I wonder, should we first be able to find it, hear it and then bring it out? I believe each individual has it. However, as we grow up, we tend to cover it up through denial, strong emotional reactions, or what we were taught. Is it possible to relearn what we have learned and start to peel away these cover-ups? The above descriptions of the various angles of learning are intended to serve as helpful frameworks and perhaps guidance for learners to gain a new perspective on how to (re)learn. Through Daoyin, we actively encourage the self-awareness of our own body to emerge, and through this lifelong process, we can start to peel away the unnecessary and are enabled to hear our personal legends or our ālaya-vijñāna (阿賴耶識).  With this, I came across a poem written by my son at the age of 16. I found it a beautifully relevant closure for my current interpretation. Without an announced title by the author, I therefore personally named it “Roaming”. 

 

 

Roaming

Amidst the darkness of the night, I roam,

Searching for a glimmer of light, I roam,

 

The world is so cold and bare,

Like an ant in the desert, I roam

 

Approaching with a Bongcloud

Longing for a miracle, I roam

 

In the stillness I hear,

A voice calls out to me, I roam

 

The paths shine eternal and infinite,

Only a fractional accessible, I roam

 

Looking around at all sides makes me feel lost

But my destiny guides my aimless roaming.

 

Ryan Moh

 

 

「人類社會的存在，應證著人類個體的專業分化是一種自然而然、不可避免且受人推崇的發展方向。

 

然而，當我們觀察一個小孩子時，我們發現他們對一切事物都感興趣，並且自然而然地領會、理解並無限地連結實踐的經驗。孩子們對事物的熱情，如同因天文館的壯麗天幕而仰頭驚嘆的熱情觀眾。

 

對於人類對未知的嚮往，似乎沒有什麼能夠比試圖了解生命的全然內涵更加強烈的渴望。

 

人類的主要動力之一就是理解和被理解。

 

所有其他生物都被設計用於高度專門的任務。人類似乎獨特，作為地方宇宙事務的全面理解者和協調者。」

 

—— 巴克明斯特・富勒（Buckminster Fuller）

 

我在2022年底為中國土木水利工程學會準備關於永續發展的演講時，有緣接觸到巴克明斯特・富勒（Buckminster Fuller）的這段文章。我對這番話感到震撼，他不僅在那個時代是一位有遠見的人，還是一位工程師、建築師、哲學家和建造者。他的話語與我從小一直在追求的方向非常契合，在為了生存於社會體制中所必須掌握的語言和技能外，更重要的是那些必須用盡一生追尋，屬於自我生命中思想、身體和靈魂的全然生命藝術和智慧。

 

在我找到適合我的藝術之前，我花了很多年的時間……幫助我重新調整和重新學習我一直在學習的東西。我們出生時，就開始尋找所有理解周圍的方法。看看嬰兒和孩童，他們能純真、坦白地表達著情感，並且不斷努力地理解周圍發生的一切，這一直都讓人感到驚奇和幸福。他們需要成年人的指導，引導他們去理解這個世界，而不是遵循社會創造的規範……他們驚嘆且爭先地看著所有事物的發生。他們充滿好奇心，並且擁有追求夢想的慾望。然而，隨著我們一天一天地成長，我們往往忘記了這些天生賦予的夢想和好奇心。 究竟那些本應存在於身上，對周遭萬物不止的好奇心，以及對周遭事物全然理解的本能為何似乎都已消失殆盡？

 

為了重新全面探索身邊的人、事、物，我們必須先全面了解自己。讓我們重新發現這條路徑，掌握重新學習的基本知識（參見前篇觀行錄），我將分享我的經驗和見解，如何在這條自我探索的旅程中找回這些好奇心與渴望。對於自我的重新探索有數以千計的方法，在此我僅以個人透過學習導引的方法中所體會到的經驗作為分享的主軸。

 

覺 - 自我覺察
 

覺，或自我覺察是一項重要的技能，就如同我們在學校或工作中所面臨的人事物，都能夠作為自我評估的標準，反映出自己當下所處的境界，以及檢視自己期望進展的方向等等。

 
「我們現在處在什麼樣的自己」可以分門別類地存在思想、感覺和生理反應或狀況，或者是所謂的靈、心和身。在氣機導引，我們稱之為上丹田、中丹田和下丹田。為了開發或重新發現自我覺察，可以透過身體，如導引來練習我們的覺。

 

經歷，歷練
 

我們大多數學習是執行手頭任務、行動和反應的過程中進行。不要害怕犯錯，因為錯誤不存在。錯誤是學習的基礎；錯誤是學習調整和反思的方式。所以繼續追求、反思和調整。隨著時間的推移，經驗將累積成火候。當火候具足時，你才能進入學習的下一個階段。不要倉促、不耐煩地學習；不要被市場誘導成你要成為的樣子、成為什麼樣子、如何成為那個樣子；把學習放在內心，耐心地學習和長久經驗會讓你很快地發現內心的智慧正悄悄地不斷增長。
經歷，經歷，再經歷（參考：20180628 莫仁維 04 專題 01 學習 FINAL）。

 

一致性 行者 覺者

一致的行者 - 三丹田 - 身、心、靈
 

我們都會遇到這樣的時刻，在做某事時心可能不在那裡、我們的意識可能不在當下。是否能有一種方法可以訓練自己、調整在行動的同時專注於當下，並且全心投入到任務中？我們是否能夠行動（身），整合思考/信念（靈），與正確的心（心）保持一致？我們是否知道身體正在訴說什麼？我們的思維是否抱持著自然之道？我們的心是否處在當下？

這就是保持身心靈一致的方式。為了做到這一點，首先我們要了解自己的身體，即三丹田。讓導引帶領你走向三丹田的道路，讓自己有機會往全然一致的向前，找到真正的自我並且成為一名行者。

 

為學日益；為道日損
 

這段文字是擷取自老子《道德經》第48章。當我們追求學習時，每天不斷地累積大小知識、數據和訊息，一旦試圖理解「道」為何物時，反而層層剝開堆積在腦中的訊息和知識。「道」可以透過身體完全地覺察，正如有人說，身體是宇宙的一部分，因此也是宇宙的一個反映。從身體可以了解自然，近一步了解「道」之道。詞語「損」並不是字面上的損害，它包括減少、減小、縮小、最小化、褪去和除去的含義。這句話在導引的藝術中尤其重要，未來將會透過另一篇文章來分享。

 

在學習的過程中，一般來說我們可以將兩條路徑劃分為一個人的一生。在年輕時，我們用現行的教育體系來適應社會，裝載了大量知識和信息進入社會工作和娛樂，在這期間經歷許多事情，包括如何與人互動、如何實現目標、如何走出舒適圈、如何應對困難等等，這個階段可以用「為學日益」來描述。在這些實際經驗中，我們開始認知事情與人是如何相互連結的，而這些所有的種種其實引發不適感與耗能。當試圖理解事情為什麼是這樣時，我們會盡力尋找維度更高的教導，道的方式就是其中之一。透過放棄一直以來的認知，開始重新學習我們的學習。這是「為道日損」的階段。導引融合了這個概念，並透過身體的三丹田（即身、心和靈）來整合我們。

 

一般而言，我們可以說： 讓嬰兒爬行、行走，並充滿好奇心和成長；讓青年用能量帶領我們走出舒適圈，去發現和冒險；讓我們的青少年到成年期間了解自己，並吸收新知；讓我們的成年期繼續嘗試可能不了解的新事物，並積累各種經驗；讓成熟年齡者實現他的的夢想；讓老年成為年輕人的明燈，因為一切都很好，不需過度擔心；讓老長者自在於一切事情的發生，不需大驚小怪、不需在意。

 

導引的四個學習階段（終身學習）
 

導引的四個學習階段是：知識（知）、理解（悟）、證明（證）、融入日常生活（行）。知識（知）是學習氣機導引中的形式；理解（悟）是理解形式背後的意義以及訓練的內容；證明（證）是表現出你的理解；融入日常生活（行）是在日常生活中運用所學與理解。

 

大學之道

知止而後有定，

定而後能靜，

靜而後能安，

安而後能慮，

慮而後能得。

 

  ——《大學》（出自《禮記・大學》）

 

在學習導引運動的過程中，我們將開始理解「知止、定、靜、安、慮、得」這些詞語的含義，只有透過不斷的練習和覺察不同的動作和自我意識（覺），我們才能慢慢地理解每個詞語背後的真正含義。

 

透過生活中的角色學習
 

在一生中我們扮演許多角色，正是在這些角色中學會了扮演角色的方式。我們是否能理解身為不同角色的？可能兒子或女兒，兄弟姐妹（如果有）、丈夫或妻子（如果有）、父親或母親（如果有）、祖父或祖母（如果有）、朋友、雇主、員工、追隨者，領導者和社會中的參與者。我們是否能夠在這些角色中保持同理心？真正的培養場所是在現實生活中，因為需要扮演不同的角色。我們是否能夠察覺到每個角色形而下與形而上的本質？形而下指的是社會定義或規範，形而上指的則是每個角色的精神面或「道」。

 

在導引不同的階段中學習
 

氣機導引由173個動作組成，分為內臟篇、引體篇和導氣篇，具有八大運動原理。這些動作幫助我們經由九個主要關節發展身體的空間。這八大運動原理分別為：螺旋、延伸、開闔、絞轉、靜心、旋轉、壓縮和共振，這些動作本身有不同的學習階段。學習的過程可以分為以下階段：

百日築基

練精化氣

練氣化神

練神還虛

練虛合道

道法自然

這些階段都需要實際參與學習。

 

學習理解（I）
 

見山是山 見山不是山 見山還是山

 

第一階段：見山是山
 

在學習的第一階段，我們通常通過模仿外部的形式進行學習。根據外部的物理表現，我們開始觀察並了解身體機制是如何運作的，這是當我們開始意識到外部也是築基在內部時的情況。

 

第二階段：見山不是山
 

在多次遵循外形的模仿後，會意識到我們所理解的運動可能並不止於外形，這種感受便如同這個階段時常面臨的情形；當我們在學習中被教導動作的概念後，我們便會開始用自我有限的理解進行詮釋，但又會在一次次的練習和進步中逐漸發現自我認知的侷限性，並且開始重新審視自我既有的認知。

 

第三階段：見山還是山
 

(對於「山」這個詞的透徹理解，可能在使用了各種方法來觀察實體的「山」所包含的各種特徵／性質之後的任何時間點出現。通過對「山」更深入的了解後，雖然「山」依然叫做「山」，然而這已經不只是外形的稱呼，而是包含更多蘊含在「山」字背後的意義、分量和內涵。注意：中文詞語是多面向的，往往一個詞語不僅可以表示一個參考意義，還可能有更深入的含義。)

在不斷的反覆練習中，我們開始能理解到動作背後更深一層的境界。

 

理解學習（II）
 

從外部到內部（由外而內）

從內部到外部（由內而外）

融合內外為一（內外合一）
 

在學習導引的過程中，就像學習任何其他藝術或功夫一樣，我們首先開始熟悉形式，形式是帶領我們理解形式背後內部力量的手段。因此，這是「由外而內」的階段。隨著多次練習，我們將開始體會到形式中的內部動力，並可能很快瞥見內部動力如何影響形式。在這個階段，我們的目標是放棄記憶外部形式，並且開始重新學習。這將是「由內而外」的階段。接著更深入了解內部動力與外部形式的關聯，這將是「內外合一」的階段。在這個階段，我們的目標是與大自然保持一致，這是我們開始理解「天地人合一」含義的時候。

 

悟的類型
 

以下是對「悟」一詞的簡述。「悟」在簡單的術語中意味著理解。然而，「悟」的含義遠遠超出一個英文詞語。我並不打算從學術角度討論「悟」的定義，而是透過導引的練習，去簡述對這個詞的理解。「悟」不僅可以被解釋成理解，還包含意識到、覺醒、感知、領悟並成為覺醒。在實踐中，我們將體驗各種不同的「悟」，隨著體「悟」時，更是能理解「悟」的含義。其中一種是「漸漸的覺醒」（漸悟），這需要時間和實踐。第二種是「覺醒自己的感覺」（覺悟），這可能需要某些事件或討論去喚醒一個人的感覺。第三種是「突然覺醒」（頓悟），這可能需要整個一生的經歷或幾次的生命才能達到，這裡的「突然覺醒」（頓悟）並不是指宗教觀點下的覺醒。

 

那麼我們在學習什麼？ 追求生命
 

有一本我非常喜歡的書，很好地描述了我想在這裡表達的內容。這本書叫做《牧羊少年奇幻之旅》（The Alchemist），簡單來說，它描述了每個人在一生中都有一個要追求的個人傳奇。然而，要實現這個個人傳奇，我們是否能夠找到它、聆聽它並展現出來？每個人都有自己的傳奇，但隨著我們成長，我們往往會因為否定、強烈的情感反應或我們所學到的東西而將它隱藏起來。是否有這個可能重新學習我們所學，並開始揭開這些被掩蓋起來的渴求？上述所談到的學習，包含各種角度但僅僅只是用框架和引導給予學習者新的學習視角。通過導引，我們喚醒了對自己身體的自我認知，並透過這個終身過程我們可以開始除去不需要的東西，專注聆聽個人傳奇或我們的阿賴耶識（ālaya-vijñāna），在偶然中我讀到我16歲的兒子寫的一首詩，我認為這首詩非常適合作為結論，我把這首詩取名為《漫遊》（Roaming），因為詩本身沒有名字。

 

《漫遊》Ryan Moh
 

在漆黑的夜裡，我漫遊。
 

尋找一絲微光，我漫遊。

 

世界如此冷酷而荒涼，

像沙漠中的螞蟻，我漫遊。

 

以漫無章法的方式邁進，

渴望一場奇蹟，我漫遊。

 

在寂靜中我聽到， 有個聲音呼喚著我，我漫遊。
 

道路永恆無限地閃耀著，

只有一小部分是可觸及的，我漫遊。
 

四處張望使我感到迷失，

但我的命運引領著我毫無目的地漫遊。