第五密度新人類

The Aaron/Q’uo Dialogues, Session 5

亞倫與Q’uo對話，集會5

March 3, 1991

1991年3月3日

C: I would like to know how to draw anger out of my son and reestablish a calm relationship with him. There is a lot of pent-up anger and it comes out in inappropriate behaviors. He is a very sensitive, bright child. He never felt that he fit in anywhere. He has never felt like he belonged anyplace that he’s been. He’s never been able to adapt to just functioning in the everyday world. He tends to be off in his own world quite a bit, and he can’t reconcile the two and it comes out in anger which is expressed physically and that type of thing.

C：我想要知道如何說出對小孩的憤怒並且和他恢復一種平靜的關係。有一些壓抑的憤怒，而它發生在不適當的行為中。他是ㄧ位非常敏感、開朗的小孩。他從不覺得他適合任何地方。他從來沒有覺得自己屬於任何他所在的地方。在這世界的每一天中，他始終無法適應於適當的運作。他傾向於完全關閉在自己的世界中，他無法協調這二方面，而且它產生以肉體表現的憤怒和那類事情。

Aaron: With greetings and love to you all, I am Aaron. It is indeed a blessing and a gift to be invited to join you tonight and speak to your heartfelt concerns. Before we go any further, I want to make sure that Barbara is being heard above the computer hum, especially by Carla.

亞倫：對你們全體帶著問候和愛，我是亞倫。這的確是ㄧ個祝福和一項禮物，今晚被邀請來加入你們而且談論你們衷心關心的事情。在我們往前進展前，我想要確認芭芭拉正聽到上面電腦發出嗡嗡的聲音，特別是卡拉的。

(Pause)

（暫停）

This question of working with anger in another, of helping another truly in any way, is a difficult one. You love your son and don’t want to see him in pain. Each of you wants so much for your children, and yet each of you can only learn for yourself.

和另ㄧ個人的憤怒工作，用任何方式真正的幫助另ㄧ個人，是ㄧ個困難的問題。你愛你的小孩而且不希望看見他在痛苦中。你們每個人對你的小孩要求如此多，然而你們每個人只能為你自己學習。

You cannot learn for him. It becomes useful to begin to differentiate where you hope to learn for yourself through your son’s anger and where it becomes a matter of wanting to take away his anger because it is painful to you.

你不能為他學習。由於對你而言它是痛苦的，它變得是有幫助的，開始去分辨透過你小孩的憤怒，什麼地方是你希望為你自己學習，而什麼地方它變成一件想要去帶走他憤怒的事情。

I am going to start here with something that you all know; but sometimes it is very hard to accept, especially when the one involved is one you love. You cannot take away another’s pain. You cannot deprive them of the experience of that pain, nor can you know why they have moved into such experience. That knowing is for the wisdom of their own soul. You can create the learning situations and the loving and accepting environment that will allow that which is not angry in your son to flourish. You can nurture all that is not angry within him, but only he can work with his own anger. I don’t mean that to sound hopeless. There is much that you can do. I only want to point out here that to try to take away his anger is a form of violence to him. You say he has always been very sensitive. He, in his wisdom, has created certain situations in his life, including choosing you to be his father so that he might work with that which most needs to be healed within the spirit.

這裡我將要從你們所知道的事情開始；但是有時候它非常難以去接受，特別是當被牽涉到的人是你愛的人。你無法帶走另ㄧ個人的痛苦。你無法剝奪他們經驗這個痛苦，你也無法知道為什麼他們已經進入如此的經驗。這種知曉是為了他們自己靈魂的智慧。你可以創造學習的情境、慈愛的和接納的環境，這將會允許在你小孩的內心沒有憤怒而蓬勃發展。你可以培育在他內心沒有憤怒的ㄧ切，但是只有他可以和自己的憤怒工作。我不是意指這聽起來是絕望的。還有許多你可以做的。這裡我只是想要指出，試圖帶走他的憤怒對他而言是ㄧ種暴力的形式。你說他已經是非常敏感。在他的智慧中，他已經創造出特殊的情境在他的生命中，包括選擇你成為他的父親，以致於他可以和靈性內最需要被療癒的部分工作。

First, try to separate your discomfort at his anger, knowing that that is work that needs to be done not on him but on you. In short, if he needs to be angry, can you simple let him be angry? Can you reach that place in yourself where he feels from you only complete acceptance, that there’s not that within him that is unacceptable to you? This may help him more than anything else you can give him, because surely he already judges his own anger; and if he finds that unacceptable to you, it will increase the depth with which it is unacceptable to him.

首先，在他的憤怒上試著分離你的不舒服，知道這是一個不是在他身上而是在你身上需要被完成的工作。總之，假如他需要憤怒，你能單純地讓他憤怒嗎？在你自己，你能達到他感覺來自你完全的接納的地方嗎？在他內心，這並不是對你無法接納。比起你可以給予他的任何事物這更可以幫助他，因為確實地他已經在批評自己的憤怒，而且假如他發現對你無法接納，它將會增加對他無法接納的深度。

How well do you accept your own anger? This is another way that you can teach him. I seem to be saying this a lot this weekend. There is nothing wrong with anger; there is nothing bad about the emotion of anger. It’s just a feeling. When you use that anger as a reason to act in an unskillful way toward another, then you have a problem. Then you are creating disharmony and adhering karma. But the emotion of anger is simply the emotion of anger. It’s not the anger that’s a problem, but your relationship to the anger. Moving into yourself, then, are you totally loving and accepting when anger arises, not needing to get rid of it or do anything with it but just to watch it? So many of you feel that anger must either be suppressed or acted upon, but there is this third choice, just to observe it: “Here comes anger … I wonder how long it will stay … there it goes …”

你接納你的憤怒做得有多好呢？這是另一個你可以教他的方式。這個週末我正好有說到一些。憤怒沒有錯；關於憤怒的情緒，沒有不好。它只是一種感覺。當你利用這個憤怒當做一個行動的理由，用一個沒有技巧性的方法去對付另一個人，然後你有了一個麻煩。那麼你正在創造不和諧和附著的業力。但是憤怒的情緒僅僅是憤怒的情緒。並不是憤怒是個問題，而是對於憤怒你的關係。然而，深入你自己，當憤怒升起時，不需要趕走它或是做任何事情，然而只是看著它，你是完全地慈愛和接納嗎？所以你們許多人感覺憤怒必須被抑制或是採取行動，但是有第三種選擇，只是觀察它：「憤怒來了…我懷疑他將會停留多久…它走了…」

One of the things that all of you are here to learn is to approach—not to attain but to approach—non-judgmental and unconditional love for yourself and what you perceive as other selves. As long as there is that within you which feels unacceptable, then you judge the same to be unacceptable in others. I am not denying that anger causes you pain or that your son’s anger causes him pain. But he will need to work with that pain on his own. So, the best gift you can give him is first to begin to look closer into your own anger and to reach a point where you truly can accept your own anger. Then you can begin to accept his anger, so that when he is angry he still feels love from you. In this way, he can begin to let that anger drop away, to be honest with himself about it, and to understand it more clearly.

這裡有一件事情你們全體要學習的是去達到～並不是去獲得而是去達到～對你自己沒有批判的和無條件的愛，而且將你覺察到的什麼當作是其他自我。只要你的內在感覺不能接納，然後你判斷相同的情況不能接納其他自我。我並不否認憤怒引起你痛苦，或是你兒子的憤怒引起他痛苦。而是他將需要親自工作這種痛苦。所以，你可以給予他最好的禮物是首先開始更仔細檢查你自己的憤怒，而且達到你真正可以接納你自己的憤怒的一個點。然後你可以開始接納他的憤怒，以至於當他憤怒時，他仍然感覺從你而來的愛。這樣，他可以開始讓這個憤怒離開，關於它他對自己是誠實的，而且更加清楚地了解它。

The second gift that you can give him is to nurture all those qualities that are beautiful in him and help him to nurture that in himself. How much has his anger or sensitivity made him see himself as different and feel himself to be unworthy? While assuring him that neither his anger nor anything in him is unworthy, can you also nurture what is beautiful in him, including that sensitivity you spoke of, letting yourself feel how much you cherish that in him so that he may begin to cherish it in himself?

第二個你可以給予它的禮物是去培育所有在他內在的美好特質，而且幫助他自己去培育它。有多少他的憤怒或是敏感使他看自己是與眾不同而且感覺他自己是沒有價值呢？當確認不是他的憤怒也不是他本身是沒有價值的，你也能培育他內在的美好嗎？包括你提到的敏感，讓你自己感覺你多麼珍惜他內在的這個，以致於他自己可以開始去珍惜它呢？

There is one more issue here that needs to be looked at. Why does a being choose to incarnate into a situation where he will feel different in any way, where he will become angry? Why does he choose to subject himself to those catalysts? It would seem to me that it is likely that you both have this issue of self-acceptance. Sometimes one needs the catalyst of anger in order to be challenged to look at one’s feelings more deeply, to uncover the love, and to nurture that.

有另外一個議題必須被檢視的。為什麼一個存有選擇轉世進入一個情況，在那兒他將感到在任何方面是與眾不同，在那兒他將變的憤怒呢？為什麼他選擇控制自己去面對這些催化劑呢？對我似乎它比較像是你們二個人都有自我接納的議題。有時一個人需要憤怒的催化劑為了被挑戰去檢視一個人更深的情感，去揭開這份愛，而且去培育這份愛。

There is a story told about a spiritual teacher named Gurdjieff. This Gurdjieff had a spiritual community in France; and living in that community was a man that was intensely disliked by all, including himself. He was slovenly in his personal habits. He was rude and abusive to others. He did not do his share of the work. Finally, feeling the dislike that surrounded him, he packed up and left. Gurdjieff went after him and begged him to come back. The man said, “No,” at which point Gurdjieff offered to pay him to come back. The people in the community were aghast. They said, “How can you bring him back?” Gurdjieff said to them, “He is the yeast for the bread. How can you learn about compassion and forgiveness when you live here in a community of such perfect harmony—beyond this one man—that you have nothing to be compassionate about, nothing to forgive? You need him to help you learn compassion.”

有一位稱為葛吉夫的靈性老師說了一個故事。在法國，葛吉夫有一個靈性的社區；這在這個社區有一位男士，被所有的人極度討厭，包括他自己。在個人習慣上他是邋遢的。對其他人他是粗魯的和辱罵的。他沒有做工作上的分擔。最後，感覺到不喜歡圍繞著他，他打包行李而離開了。葛吉夫追上他並且請求他回來。這男人說"不要！"，在那時葛吉夫提供新水請他回來。社區的人嚇壞了。他們說："你怎麼可以帶他回來呢？"葛吉夫告訴他們："對麵包而言，他是酵母。當你們生活在這裡，在一個如此完美和諧的社區～除了這麼一個人之外～也就是你們沒有什麼可憐憫的，沒有什麼去寬恕，你們如何學習有關憐憫和寬恕呢？你們需要他來幫助你們學習憐憫。"

One who chooses to incarnate into a situation where one lives with anger is choosing that situation to prod oneself, one might say, to learn a deeper level of forgiveness and compassion. Of course, one starts with the self, finding acceptance for that anger in the self so that one may not judge that in others, but may love that, and all aspects of all beings. How does one love another’s anger? It is not the anger that one is loving, it is the spirit of the being itself, which is pure and holy and beautiful. The being is not its anger nor its greed nor its fear. And yet you constantly create this duality, and so much of your work is to move beyond that.

一個人選擇轉世進入帶著憤怒生活的一個情境，正是選擇這個情境去刺激自己，可以這麼說，是去學習更深層面的寬恕和憐憫。當然，一個人開始和自我，在自我上發現對這個憤怒的接納，以至於在其他人身上，一個人可以不批判這個，而是可以愛這個，和所有存有們的所有觀點。一個人如何愛另一個人的憤怒呢？它不是一個人喜愛的憤怒，它是存有本身的靈性，它是純潔的、神聖的和美麗的。這存有不是它的憤怒，也不是它的貪婪，也不是它的恐懼。然而你不斷地創造這個二元性，而且你如此多的工作是去超越這個前進。

There is one more specific thing I want to say about your son. Please remember that each being is always exactly where it needs to be, regardless of surface appearances. For a parent with a child, this idea takes a high level of trust. You can open doors for him, but you cannot push him through those doors. You can do nothing with his anger but to love him and to love yourself. As you create that doorway through your own power of love, when he is ready he will walk through it.

關於你的兒子還有一件特別的事情我想要說。請記住每一位存有總是正確地在它必須所在的地方，不管是表面的現象。對一對雙親和一個小孩而言，這個觀念帶來一個更高信任的層面。你可以為他開門，但是你不能推他進入這些門。你可以對他的憤怒不做任何事情，而是去愛他和愛你自己。透過你自己愛的力量，只要你創造這個出入口，當他準備好時他將會走過它。

There is a great deal more that could be said on this subject of anger and the specific question about the son. We prefer to end this teaching and allow Q’uo to speak, and listen to your further questions about this. That is all.

在憤怒主題和有關這個兒子的特殊問題上，還有非常多可以談論。我們更喜歡結束這個教導而允許 Quo來談論，同時關於這個主題聆聽你的更多問題。這就是全部。

Q’uo: I am Q’uo. We greet you in the love and in the light of the one infinite Creator through this instrument, with thankfulness that you have called us and the one known as Aaron to offer our opinions. Take what each feels is his own truth and please leave the rest behind.

Quo：我是Quo。帶著你們呼求我們的感謝和亞倫提供給我們的意見，透過這個器皿，在太一無限造物主的愛與光中我們問候你們。帶走每一個感覺是自己真理的部分，其餘的請放下。

The communications of a spiritual nature which promise that the result of spiritual seeking shall be a simplified, comfortable and easy existence are promising the direct opposite of that which is the inevitable outcome of living the life as a spiritual seeker that is eager to accelerate the rate of spiritual evolution. This situation is one good example of this truth. Spiritual awareness often brings pain, for one is now responsible for an enlarged grasp of the nature of illusory catalyst and its purpose. The more one accelerates this pace of learning, the more one is responsible for creating a way of living in faith that is the equal of the concepts which have enlightened one.

靈性的本質允許靈性尋求的結果應該是一種被簡化的、舒適和容易的存在，當ㄧ位靈性尋求者渴望促進靈性進化的速率，靈性本質傳達的正是允許生活上無法避免的直接相的結果。這情況是這個真理的ㄧ個很好的例子。靈性的覺察通常帶來痛苦，因為一個人現在是負責任的，為了幻象催化劑的本質和它的目的有一個擴展性的理解。一個人愈是促進學習的步伐，為了創造一個在信心中的生活方式，一個人愈是負責任的，這是等同於已經啟發一個人的觀念。

One such concept is the spiritual truth that all are one, and that within each one there is all of the universe of possibilities of attitudes and biases. Thusly, when one experiences another’s anger, one is, in truth, in terms of one’s spiritual growth, gazing at the self. What one has not come to forgive in one’s self, one feels far more keenly when the mirrors of intimate family members and friends express in any way. The son’s anger then becomes a mirror held ruthlessly and clearly up to the face of the parent. The parent, in assuming that the child is separated from the self, is cheating the self of the valuable, accurate mirroring of the self to the self through the catalyst of another.

合ㄧ如此的觀念是萬物是ㄧ體的靈性真理，而這真理在每一個人的內在的，這是宇宙所有的態度和偏見的可能性。因此，當ㄧ個人經驗另ㄧ個人憤怒，事實上，在一個人的靈性成長方式，一個人正凝視著自我。在一個人的自我上，什麼是ㄧ個人無法去原諒的，當親密家人和朋友的反射表現在任何方式時，ㄧ個人感覺更加強烈。這兒子的憤怒然後變成一面鏡子，鏡子被無情地和明確地舉起面對父母親的臉。在認為孩子是從自我被分離的狀態下，透過另ㄧ個人的催化劑，這父母親正在欺騙有價值的自我、自我對自我的正確反射。

Let us gaze at anger towards the self, for this is truly the spiritual situation. Has this seeker allowed an awareness of its own anger to ripen and mature until it can look at that anger it feels without judgment? If all entities possess in potentiation all qualities, should it surprise one when a seemingly negative quality appears in the mirror? Must you turn away from the mirror because it is too painful to see the self which is that behavior and painful experience of the other self? The best teacher of accepting the negative aspect of the self is the drawing of the attention, as the one known as Aaron has so rightly said, to those many times when one is experiencing, either in one’s own mirror of self to self or in the mirror held up by another to the self, all the loving, compassionate, helpful and wise portions of the self. The beginning of the healing of self-judgment is the awareness that the mirror does not always show the negative or negatively perceived aspects of consciousness.

讓我們凝視對自我的憤怒，因為這是真正的靈性情境。這位尋求者能允許自己憤怒的覺察成熟和成長，直到它能夠看著這個憤怒，它感覺沒有評斷嗎？假如所有的實體們在增強所有的特質上，當一個似乎是負面特質出現在鏡子上，它會令一個人吃驚嗎？因為太痛苦以至於不能看見自我的這個行為和其他自我的痛苦經驗，你必須轉身遠離鏡子嗎？接受自我的負面觀點最好的老師是吸引對這些時刻注意力，如同亞倫已如此正確地陳述，不論是對自我的自我反射中，或是被其他自我對自我引起的反射中，當一個人正經驗所有慈愛的、憐憫的、有益的和智慧的自我部分時。自我批評療癒的開始是覺察，這反射不會總是表現出負面或是負面地被感知的意識方面。

Intellectually it is easy to say we are each all things; we contain all that there is. But much circumnavigation and rationalization is practiced by most spiritual seekers in order to avoid gazing into the mirror when it shows that which is perceived as negative qualities which the self, of course, shares, as it contains all things and all qualities. Thusly, the focus is upon the healing of the self; and that healing begins not with the head-to-head confrontation of self with the disappointment in the self but simply of the self. Sit with the self. Watch what arises and departs within the mind, within the heart. Watch each transaction to discover, not how to change the self but simply [how] to identify the self more clearly within the self. For until the spiritual seeker accepts itself as it perceives itself—that is, in a state of considerable error—it cannot gaze in compassion at the mirrors which reflect that self to the self.

理智上很容易說我們每個人是萬物；我們包含ㄧ切萬有。但是許多的環繞旅程和合理化被大部分的靈性尋求者用來練習為了避免凝視這反射，當它表現出被感知是負面特質，當然，自我分享如同它包含所有萬物和所有特質。因此，焦點是在自我的療癒；這療癒的開始並不是在自我中帶著失望和自我針鋒相對的對質，而是自我的單純。與自我並肩而坐。看著頭腦裡面、內心裡面什麼升起和分離。看著每件處理的事物去發現，不是如何去改變自我，而是單純地（如何）在自我內更清楚地認同自我。因為直到靈性尋求者接受自己如同它感知的自己～那就是，在一個相當多的錯誤狀態～在這自我對自我的反射中，它不在憐憫中凝視。

The injunction to “Know thyself”[1] is primary and fundamental to a life lived in faith. Again, we emphasize that as the student of spiritual principles moves further in assimilating material, the responsibility for living the spiritual principles involved in that material becomes ever more challenging. The critical observer-self seems biased toward noting not what is right but what is lacking and by this unhappy habit, many have come to the conclusion that they are unworthy and incapable of becoming that which they wish to be. This is not so. The road does not end. It is, however, occasionally very bumpy and stony. Yet the pilgrim, when it is rested, moves on as best it can, clambering over debris and stony paths with the eye always upon this precise moment, this particular resonance of infinity as it intersects with the life-stream, perceived within the illusion as linear.

"知曉你自己"對一個生命活在信心中是主要和基本的訓諭。再次地，我們強調當靈性原則的學生更深入在消化資料時，對於活出靈性原則所涉及到這資料的責任變得更有挑戰。這挑剔的觀察者－自我對於不注意什麼是對的，而是什麼是缺乏的似乎是存有偏見，同時藉由這個不快樂的習慣，許多人產生錯覺，認為他們是沒有價值的，而且無法成為他們想要成為的樣子。這並非如此。這路是無止盡的。然而，它偶爾是非常崎嶇不平和多石頭的。然而這位朝聖者，當它休息時，盡它所能的前行，帶著總是在這個確切時刻的眼神，爬行過破瓦殘礫和多石頭的道路，這個無限的特殊共鳴，當它貫穿生命河流時，在幻象內被感知如同是直線的。

Always, infinity is at the behest of one which chooses to remember the infinite Creator and the love the entity has experienced from this great source of love. Thusly, in healing the self-judgment, the parent is then able to express itself as an healed and whole entity, and is thus able to give whatever it may find possible to give out of a fullness of heart, a total and 360-degree acceptance of the self, knowing that the self is indeed all things, positive and negative, as is perceived within the illusion. When this healing is complete, then the entity may simply sit with this anger from another and see it as a catalyst which has done its job already.

一直以來，無限是一個人的指示下，他選擇去憶起無限造物主，而且這實體已經從偉大愛的源頭去經驗到愛。因此，在療癒自我批判上，父母親能夠去表達自己當作是ㄧ位療癒的和完整的實體，因此能夠給予無論它可以發現可能去給出一個內心的完整，一個完全的和360度的自我接納，當在幻像內被感知到時，知道自我實際上是正面的和負面的萬事萬物。當這療癒完成時，然後這位實體可以單純地和從他人而來的憤怒並肩而坐，同時看它當作是ㄧ個已經完成它的任務的催化劑。

There is eventually no self-perceived need to assign any quality to the other self, for that quality has clearly been seen within the self and forgiven within the self. It is in this acceptance and rest that the child may come to believe that it is possible to be miserable and yet to be hopeful, for the child knows well the parent and knows well the parent’s version of this same negative trait, as perceived within the illusion. When the parent authentically establishes an healed awareness of self, when it is capable of saying, “Just as I am, just this much is perfect in a way I do not understand but perceive by faith alone,” then compassion flows from that womb which is the true heart, which is ever pregnant with the fullness of love and ever propagating itself in seeds of fullness out of fullness that may rain upon those about it. Thus, in finding the peace and acceptance of the self, one finds the acceptance of the unquiet mirror offered by another self.

最後，沒有自我感覺的需要去對其他人說明任何特質，因為這個特質在自我之內已經清楚地被理解而且在自我之內被原諒。在這個接納和放鬆中，這個小孩可以去相信它可能是悲慘的，然而是有希望的，當在幻象內被感知到時，因為這小孩深深知道父母親，而且深深知道父母親對相同負面特質的觀點。當父母親確實建立一個自我療癒的覺察，當它能夠說"正如我所是的自己，在我無法理解但是單單憑著信心的感覺上，正是多麼完美的一個方式。"然後憐憫心從發源地流露出來，這發源地是真正的內心，這發源地曾孕育豐盛的愛，而且在豐盛的種子中曾繁衍自已，由於豐盛可能降臨在有關於它的豐盛上。因此，在發現平靜和自我接納上，一個人發現由另一個自我所提供的不平靜反射的接納。

(Pause while the tape is turned over.)

（當錄音帶翻面時暫停）

I am Q’uo. We continue. When one is able fully to accept that self, one then becomes the healer who has healed the self first and is willing simply to act as catalyst, as the light upon the hill which gleams forth hope to those who are mired in pain.

我是Quo。我們繼續。當一個人能夠完全地接受這個自我，然後一個人成為首先已經是治療自我的治療師，而且樂意單純地當一個催化劑，如同山丘上的光，給那些陷入痛苦困境中的人們閃耀著希望。

So much between parent and child is a learning for the child based upon simple imitation. When two spirits with the same sort of areas of perceived weakness are parent and child, it may clearly be seen that each is the teacher of each. Thus, in allowing the self to heal, one by definition has allowed the entire creation to heal.

在雙親和小孩間是如此多的一個學習，因為小孩是基於單純的模仿。當二個靈魂有著相同類型被感覺的缺點是父母親和小孩時，它可以清楚地被理解為每個人都是每個人的老師。因此，在允許自我療癒上，依據定義一個人已經允許全然的創造去療癒。

What is concern but a kind of fear, fear lest that loved one not be happy? We ask you, can any entity create happiness either for the self or for another? The answer, as far as we know, is that happiness is like a visitor that never stays long. It brings its gifts, it holds in its embrace the self, it shares in rejoicing and love; and quickly, perhaps before the self has even grasped the source of this happiness, the weather of the emotions becomes cloudy and the happiness is gone, leaving the self, perhaps, to brood overmuch on loss of happiness.

什麼是關心而是有一種恐懼，恐懼擔心被愛的人不快樂？我們問你們，任何實體能為自我或是其他人創造快樂嗎？據我們所知，快樂的這答案就像一位訪客永遠不會久留。它帶來它的禮物，它擁抱自我在懷裡，它分享喜悅和愛；而且迅速地，或許在自我抓取到快樂的來源之前，情緒的氣候變成了陰天，而快樂消失了，離開自我，或許，在失去的快樂上擔憂過多。

What baggage creates anger? What is it that is picked up and held and cherished that creates the anger of the self? Perhaps we may suggest that anger, at base, is anger at the lack of complete acceptance of the self. Thusly, to work upon one’s own anger, it is well to perceive the benefits of not striving to become anything, not trying to advance, but simply trying to allow an awareness of the full nature of the self, to be held in the gentle arms of that nurturing portion of the self. Once one’s own inner child, which is often angry because of lack of control, has been clearly perceived, then the attempts of a young soul—that is, young within this incarnation—to control the environment in order to make the self heard or in some way more secure can be accepted as the spiritual process it truly is.

什麼樣的包袱創造了憤怒？什麼是被挑選、被擁有和被珍惜來創造自我的憤怒呢？或許我們會建議在缺乏自我的完全接納上，憤怒基本上是憤怒於。因此，去工作一個人自己的憤怒，去感覺這個好處是好的，不要努力成為任何事情，不要試圖建議，而是僅僅試著允許一種自我全然本質的覺察，被擁抱在養育自我部分的溫柔雙臂裡。曾經一個人擁有內在小孩，由於缺乏控制而常常憤怒，已經被清楚地覺察到，然而\一個年輕靈魂的企圖～那就是，在這肉身內的年輕人～為了讓自我被聽見去控制環境或是以某種更安全的方式能被接納當作這靈性過程，它確實是如此。

Each of you sees the self, unless one is careful, as a solid object; that is, a solidified being which is such and such a way. However, the present moment insists that there is no solidity of being or of the qualities of being, either positive or negative, but rather that the present moment flows from present moment to present moment to present moment. To see oneself in process, and that the process is ongoing in far more large terms than one incarnation, is to allow oneself the perception of the enormous malleability and plasticity of the self in process: The Creator is not done with any. None is finished. All are in process. Let this sink into the heart [so] that it feels less and less judgment; and when it experiences judgment, it accepts that judgment also as a portion of the self. When all is seen clearly, choices may be made more skillfully. Once the element of fear is removed, the loving heart is content to offer itself without condition and without over-concern for the pain of a beloved other self.

除非一個人是仔細的，你們每個人看見自我好像一個堅硬的物體，那就是，一個堅固的存有，它是如此這般的一個方式。然而，當下時刻堅決主張是沒有存有的堅固，或是存有的特質，也沒有正面或是負面，而是這個當下流動從當下到當下到當下。去看見自己本身在這個過程，同時這個過程比一個肉身以更大的方式正在進行中，在過程中去允許自己覺察自我巨大的延展性和可塑性：造物主和任何人沒有被完成。沒有一個人是結束的。全部是在過程。讓這個深入內心以致於它感覺越來越少的批判；當它經驗到批判時，它接受這個批判同時當成是自我的部分。當全部被清楚地理解時，選擇能夠更加有技巧地被完成。曾經恐懼的因素被移除，為了一位被愛的其他自我的痛苦，在沒有條件和沒有過度關心下，慈愛的心甘願奉獻自己。

Is there at this time a following query?

此時有沒有接下來的疑問呢？

C: Both you and Aaron seem to have anticipated the further queries that I would have had. I thank you for your words, and hopefully I can begin further work upon myself. Thank you.

C：你和亞倫二人似乎已經預期我有進ㄧ步的疑問。我感謝你的話語，而且希望我可以開始工作我自己。感謝你。

Q’uo: I am Q’uo. We thank you, my brother. We would at this time allow the vibration of the channeling to move to the one known as Aaron for any further question. We leave this instrument, briefly, in love and light. I am Q’uo.

Quo：我是Quo。我們感謝你，我的弟兄。為了接下來的任何疑問，此時我們將允許通訊的振動轉移到亞倫。我們短暫地在愛與光中離開這個器皿。我是Quo。

T: I have just a short question. Most was answered by the previous channeling. My question is, in my life I am looking for love, for someone to be with and share my life with. I realize that I have to accept myself, and there are many things about myself that make me angry and that I cannot accept. I realize that I have to do this first. My question is, While I attempt to accept myself, am I being counterproductive in even attempting to find this love outside of myself?

T：我只有一個簡短的問題。大部分被先前的通訊回答完了。我的問題是，在我的生命中我正在找尋愛，為了和某人在一起而且分享我的生命。我了解我必須接受我自己，關於我自己有許多事情讓我憤怒而且這是我無法接受的。我了解首先我必須去接納自己。我的問題是，當我試圖去接納自己時，在自我之外試圖去找到愛，我是不是適得其反呢？

Aaron: I am Aaron. I understand your question. It is never inappropriate for the heart to seek what it desires. Yet I believe the confusion here comes from not being certain what is desired. There is that part of you which finds itself to be lovable and loving, and wishes to share that love with another self. The fact that you have not yet been able to do that speaks to the fact that there is also that within the spirit that pushes away that intimacy. In short, when you think that you want something and yet hold yourself back from that, you must ask why.

亞倫：我是亞倫。我理解你的問題。對於內心而言，去追尋什麼是它渴望的從來不會不適當。然而我相信這裡的困惑是來自於不確定渴望什麼。發現自己討人喜愛和慈愛的，而且希望和其他自我分享這份愛，是你的ㄧ部分。事實上，你尚未說出在靈性內也推開那個親密關係的這個事實。總之，當你想你希望某樣東西，然而你自己沒握住那個，你必須問為什麼。

I see a number of possibilities here, and would ask you to choose what seems most appropriate to yourself and discard what doesn’t fit. One possibility is that while such intimacy is desired, there is also that in yourself which feels unworthy and is afraid to open itself so closely to another for fear that another would recognize that unworthiness. I spoke of this earlier today to a friend, saying that within each being there is what I call the what-if-someone-found-out? space. You see yourself as a loving being. You have work to do, yes, but [are] still a loving being, a spiritual seeker, and a good and caring person. And yet within the self there are so many emotions, so many forces that you can’t accept, that each of you cannot accept. You are each like an iceberg with what is acceptable being that small bit that shows above the surface and so much buried that you have not been able to accept. As you progress on your path and become mature and responsible and more highly evolved, you become harder with yourself. When there is anger, rage, greed, jealousy, or fear, there is a strong “I shouldn’t”; but you can’t keep this separate from the self.

這裡我看到一定數量的可能性，想要求你去選擇什麼是對你自己似乎是最合適的，而且拋棄什麼是不合適的。ㄧ個可能性是，當如此的親密是被渴望時，同時在你本身之內感到沒有價值，而且對其他人害怕如此親密地敞開自己，因為害怕這個人會認出這個沒有價值感。今早對一位朋友說到這個，每位存有的內在有我所說的假－如－某人－發－現呢？間隔。你看你自己是一個愛的存有。你有工作要去做，是的，但是（是）仍然是一個愛的存有，一位靈性追尋者，而且是一位美好的和有愛心的人。然而在自我之內還是有如此多的情緒，如此多你無法接納的力量，每一個你都不能接納。你們每個人像一座冰山，這座冰山是值得接受的存有，小部份露出表面，許多你還無法接受的被隱藏起來。當你在你的道途上前進，而且變得成熟、負責任、更高的進化時，與自己的相處你變得更嚴格。當有生氣、憤怒、貪婪、嫉妒或恐懼時，是一個強烈的"我不應該";但是你不能從自我維持這個分離。

Q’uo and I have been speaking about fear and how it arises, and the point was made that the newborn infant experiences fear because its needs are not met. No matter how attentive the parents, there are times when that infant’s needs are not met, and it knows that it cannot care for them itself. Q’uo pointed out that there is terror there.

Quo和我已經談論有關恐懼和它如何升起，這觀念是由新生嬰兒經驗的恐懼所產生，因為它的需要沒有被滿足。不論父母親多麼注意，總是有嬰兒的需要沒有滿足的時候，而它知道本身無法照顧到他們。Quo指出這是有恐怖在那裡。

One must then accept that fear and other emotions are meant to be, in some way, part of your experience, that one does experience emotions, and that these emotions are here to teach you. When you are incarnate in a physical form, you have both an emotional and a physical body which the being who goes beyond the astral plane does not possess. These are your tools for learning. This physical manifestation, this form, and the emotions are part of the complete being in this human form. You are never going to free yourself of emotion. It’s impossible while you are a human. And it is not the emotion that’s a problem, but how you relate to it. You see that rage or greed or whatever it may be, relate to it with hate, and say, “This doesn’t fit with the being I want to see myself as or the self-concept that I want to impart to others. What if someone finds out?” I do not know to what degree this is true for you, but for many it becomes a strong factor in keeping them apart from a closeness with others, even when they long for that closeness. I would suggest that it would be worth exploring.

然而一個人必須接納這個恐懼和其他的情緒是命中注定的，在某方面，一個人經驗的情緒是你的經驗的部分，這裡的這些情緒是來教導你。當你轉生成一個肉體形式，你同時擁有情緒和肉體，這是超越靈魂層面的存有所沒有擁有的。為了學習這些是你的工具。在這人類的形式中，這肉體的顯化，這個形式和情緒是完整存有的部分。你從未釋放自己的情緒。當你是ㄧ位人類時這是不可能的。這並非情緒是問題。而是你如何敘述它。你看著這個憤怒，或是貪婪，或是不論它是什麼，帶著恨意敘述它並且說"這個不符合這個存有，我想要自己看，或是這自我觀念我想要告知其他人，假如某人發現呢？"我不知道哪個程度對你而言是真的，但是對許多人而言，它變成一個強烈因素，讓他們和其他人遠離一個親密關係，甚至當他們渴望這個親密時。我建議它將值得探討。

Another factor, that often enters into one’s ambiguity as to whether there will be or there will not be a close relationship, is the learning about separation and oneness. So many beings incarnate on this earth to experience the strong sense of separation. It is a gift to teach you. When you feel the pain of that illusion of separateness, eventually it becomes painful enough that you must truly probe and study and investigate it. Then and only then do you begin to look at reality, which is that you are not and have never been separate. The sense of separation is painful; so are the heavy emotions that we just discussed.

另一個因素是學習有關分離和合一，這個通常進入一個人的模糊狀態，關於是否將有或是將不會有一段親密關係。這麼多的存有轉生進入地球去經驗強烈的分離感。這是一個教導你的禮物。當你感覺分離幻象的痛苦，事實上它變得痛苦到足以使你必須真正探索、學習和研究它。然後，只有到那時你開始關注實相，這實相是你沒有而且從來沒有被分離。分離的感覺是痛苦的；如此沉重的情緒我們剛剛討論過。

I am not implying that your learning must be painful. Pain doesn’t teach you anything. Pain is, if Carla will excuse a bad pun, a pain in the neck. But pain screams, “Pay attention!” and paying attention teaches you. When you can learn to pay attention without pain, you will need far less pain to learn. When you can pay attention to the ways in which you feel separate and move past that wall of pain and anger that enhances the sense of separation, finding acceptance and forgiveness for all of that in yourself which has created the illusion of separation, then you will no longer need that illusion.

我並非暗示你的學習必須是痛苦的。痛苦不會教導你任何事情。假如卡拉將原諒一個不好的雙關語，痛苦是在脖子上的一個痛苦。然而痛苦在尖叫著"注意!"注意在教導你。當你學習沒有痛苦的注意時，你將需要較少的痛苦去學習。當你能夠注意你感到分離的方式，而且回到過去增加分離感的痛苦和憤怒的城牆時，發現接納和原諒你自己已經創造分離幻象的所有一切，然後你將不再需要這個幻像。

There is one further thing I would say here. So often you seem to hear two voices within you. One, that comes from the heart, is a voice of love, and one, that we would call the voice of the brain or of reason, is often a voice of fear. You have one voice within you that asks you to trust yourself and trust others, to allow yourself to open, to cherish that beautiful self within as a bud, bringing it into the sunlight of your love. And then there is the voice of fear, and it says, “Well I have work to do on myself. Maybe I’m not ready for a relationship.” Do you see the excuses there? Can you see the avoidance? There is always work to do on oneself, no matter how evolved you become. You are never complete but always in progress. Do you wait for perfection? Can you begin to see that it is the voice of fear that suggests that you wait and to ask yourself with some compassion, “What am I afraid of? What is this fear?”—not to track it down analytically as it grows out of this or that event of childhood, but to begin to see all the anger and lack of self-acceptance behind it and to relate to that with love and compassion?

這裡沒有我想多說的。你似乎經常地聽到你內在的二個聲音。ㄧ個是從內心發出的愛的聲音，和一個我們會稱為是頭腦或是理性的聲音，通常是一個恐懼的聲音。你的內心有一個聲音要求你去信任你自己和信任其他人，允許你自己敞開內心，珍惜內在美麗的自我如同一朵花苞，帶它進入你愛的光輝中。然而有一個恐懼的聲音，它說"嗯，在我自己我有工作要做。或許對這一段關係我還沒準備好。"你有看到這裡的辯解嗎？你能看到逃避嗎？不論你多麼進化，在自己總是有工作要去做。你從不會完成，而總是在一個過程。你在等待完美嗎？你能開始看到恐懼的聲音建議你等待嗎？而且開始帶著些許的憐憫詢問你自己"我在恐懼什麼？什麼是恐懼？"～不是去分析地追蹤它，好像它是從孩童時期的這個或那個事件成長，而是開始去看到在它背後所有的憤怒和缺乏自我接納，而且帶著愛和憐憫心去敘述這個過程嗎？

It is so hard to have compassion for yourselves. Each of you here would respond with great love if someone else had told you your own story. But to yourselves you turn only judgment and contempt. It is not that you need to become more lovable before someone will be interested in you enough to have a relationship with you. It is not that you need to become more lovable, to have enough to offer to another so that it seems right to offer yourself; rather, it is that you need to love yourself enough and to trust.

對你自己擁有憐憫心是如此地困難。假如別人已經告訴你你自己的故事，你們每個人將會以偉大的愛回應。但是對你自己你只會轉成批評和恥辱。在別人對你有興趣和你有一段關係之前，你毋需變得更討人喜歡。你不需要變得更討人喜歡，足以奉獻給其他人，以致於奉獻你自己似乎是對的，而是，你需要足夠地去愛你自己和去信任。

Know that when you open and trust there may be pain. At times, the trust will not be met with the same level of love and trust. Begin to take everything in your life as a learning experience, to know that being alone and lonely is teaching you something, opening yourself and allowing yourself to be vulnerable to another is teaching you something. Finding a deep and loving relationship with another will teach you something. What is it that you need to learn? It is so hard to let go of the edge of one’s current perceived illusory limitations and strike out across the vast sea of consciousness, letting go of the shore, of the safety of that shallow and safe beach, to move into deeper water, not knowing where one is going. Indeed, one often feels like those early explorers who wondered if the world was flat and if they would fall over the edge. That story appeals to many because of the depth it holds in one’s own unconscious mind. How difficult to let go of the edge and proceed with faith and courage that one is always where one needs to be, and that the next learning offered, whether it is of loneliness of or love, is exactly what one needs. If one is able to accept that love that is offered and to move beyond the fears a bit, not getting rid of the fear but allowing it to fall away as it is no longer needed, then one finds that a world of love is offered.

瞭解到當你敞開和信任時，可能會痛苦。有時，這信任將不會符合相同程度的愛和信任。開始帶每件事情進入你的生命當作是一個學習的經驗，理解孤獨和寂寞正在教導你ㄧ些事情，敞開你自己和允許你自己對其他人是容易受傷的正在教導你某些事情。發現和其他人一段深層和愛的關係將會教導你某些事情。什麼是你必須去學習的呢？去放開一個人當前感受到的幻象限制的邊緣，並且出擊穿越浩瀚意識的海洋，是如此的困難，放開淺的安全岸邊和安全的海灘，進入較深的海域，並不知道一個人前往那裡。當然，一個人通常感覺像那些早期的探險家，懷疑假如是世界是平的，假如他們將從邊緣掉下去。由於這深度，這個故事吸引許多人，它根植在一個人自己的無意識心智。放開邊緣，帶著信心和勇氣前進，是如此地困難，一個人總是在一個人的所需之處，和接下來所給予的學習，不論是寂寞或是愛，確實是一個人需要的。假如一個人能夠去接受所給予的愛，而且超越一點恐懼去前進，不僅可以免除恐懼，而且可以允許它消失，好像它不再被需要，然後一個人發現一個愛的世界是給予的。

I feel that you have specific questions about what I’ve said, but I would prefer to let Q’uo speak now; and if those questions are not answered in what my brother/sister says, we would be glad to return to them. That is all.

關於我所說的我感覺你有特殊的問題，但是我現在想讓Quo發言；在我的兄弟/姐妹所說的裡面，假如這些問題沒有被回答，我們將很樂意再回到他們。這就是全部。

Q’uo: I am Q’uo. To continue this thought, we would bring the attention back to a fundamental concept regarding the nature and purpose of the third-density incarnational experience. Earlier this instrument was singing a phrase from your holy works, “for he is like a refiner’s fire.”[2] In this pioneer density, it is not expected that all the slag and dross of self shall be purified. It is expected, rather, that in the darkness of unknowing and by faith alone, one may see that the incarnational experience is a process, first of choosing the way that the self wishes to be distilled, of what essence it wishes to smell; and then having made that fundamental choice of how to love, opening oneself to the very painful process (to the self, which does not like to change) of distillation or refining. This instrument often sings a prayer which is, “Temper my spirit, O Lord. Keep it long in the fire. Make me one with the flame. Let me share that upreaching desire. Grasp it Thyself, O my God, Swing me straighter and higher. Temper my spirit, O Lord. Temper my spirit, O Lord …”[3]

Quo：我是Quo。繼續這個想法，我們將注意力帶回到一個基本的觀念，就是關於第三密度轉生經驗本質和目的。先前這個器皿從你們神聖的著作中吟唱著一句"因為他像一個精煉者的火苗"（註2）。在這個拓荒者密度，並不期望所有自我的熔渣和礦渣將要被精煉。寧願是被期望在這未知的黑暗中，僅僅藉由信心，一個人可以理解轉生經驗是一個過程，首先選擇自我希望被純化的方式，什麼本質是它希望去聞到；然後建立如何去愛的這個根本選擇，對非常痛苦的淨化或是精煉過程敞開自己本身（對自我這過程是不想去改變的）。這個器皿通常唱ㄧ首祈禱辭，它是"鍛鍊我的靈魂，噢，主啊！保持它常在火苗中。使我和火焰合一。讓我分享這個達到的渴望。你自己掌握它，噢，我的主啊，讓我轉向更直更高。鍛鍊我的靈魂，噢，主啊。鍛鍊我的靈魂，噢，主啊…"（註3）

The densities above your own are densities in which this refining process progresses from the point at which you are when you graduate from the third-density schoolroom. Shall we say that in third density, the Higher Self, which is the Creator, evaluates and grades, shall we say, using the curve, as this instrument would call it. There is not absolute perfection possible. Thusly, one is simply hoping in a relativistic way to approach nearer and nearer to a heartfelt dedication to begin the refining process in a conscious manner, not simply reacting to the stimuli in this thick darkness of unknowing but choosing rather to live a life in blind faith and to prosecute that first choice of service to others which does begin in love of self with every possible vehemence and passion.

當你從第三密度學校教室畢業時，在你自己之上的密度是密度，從你所在的這個點，在那裡這個精煉的過程在進行。容我們說，在第三密度，造物主是高我在評估和分級，容我們說，使用這曲線，如同這個器皿稱呼它。沒有完全完美的可能性。因此，一個人僅僅希望在一個相對的方法上越來越達到一個衷心的奉獻，在一個意識的態度上開始精煉的過程，在這厚重的未知黑暗中，不僅僅是對刺激做反應，而是選擇寧可在盲目的信心下活出一個生命，並且徹底執行第一個對他人服務的選擇，這真的開始在自我之愛中帶著非常可能的熱愛和熱情。

There is always much to forgive when the self perceives the self. We suggest that each entity may helpfully see all the dross of self, not as shameful but as inevitable—as, to use the one known as Ram Dass’s phrase, grist for the mill. Thus, one can refrain from fear of one’s own fears, anger at one’s angers, judgment at one’s own unskillful judgments, so that the process may be seen mercifully, that the self may see that the self plunges into the furnace by choice. Yet we would suggest that loving-kindness and mercy be a portion of self-awareness, so that one is able to move into the refiner’s fire only when it will not do violence to the young, precious spiritual self that was born immaculately within when the first decision was made of how to serve the infinite Creator. The choice to serve others is not a conclusion; it is the cornerstone or beginning of a process of distillation that will continue for a long, long time, as you understand time.

當自我察覺到自我時，總是有許多可以去寬恕。我們建議每位實體可以有幫助地看到所有自我的渣滓，不是當作是丟臉的，而是當作是必然的～使用Ram Dass的說法，磨粉用的穀物是為了磨坊。 因此，一個人可以避免一個人自己恐懼的恐懼，憤怒於一