「真我」的討論常見於陽明學者的論著中，故對「真我」的體證方式有不少的描述。本文除分析陽明學者的「真我」意涵，並扣緊偶爾出現在陽明學者的「寤寐」（半夢半醒）體驗，如王陽明的龍場頓悟體驗、王艮（心齋）的夢到天體墜下，以及日本陽明學者中江藤樹的夢神人授名號等等，這些寤寐的體驗，或由讀書精勤而百思不解、或遭臨生死之交、或夢與老師相語，冥冥中彷若有人與之對話，時間都在夜半，亦多有靜坐入定或默坐澄心的習慣，並且神交的體驗僅在短時間，醒來時多是驚醒狀態，可見真我顯露之際，常透過寤寐體驗而呈現。另外，本文也擬對陽明學者對真我體驗的境界之描述，特別是對體證超越人我、物我之分的「物我一體」論，做一歸納與分析。最後透過上述陽明學者對「真我」的討論，反思陽明心學與西方「超個人心理學」的交集與分野之處。

The discussion of “true self” often appears in the articles of many Yangming scholars, which also means that there are many different interpretations of what the “true self” is. In addition to illustrating the meaning of “true self” discussed by Yangming scholars, the paper focuses on the occasional “dreamy” (or half-asleep, half awake) state of Yangming scholars, such as Wang Yang-ming’s enlightenment in Longchang, Wang Gen’s falling celestial body, and Japanese scholar Toju Nakae’s dream about a name granted by a god. These experiences in dreams originated in a puzzling state caused by the dreamer’s devotion to study, a matter of life and death, or a conversation with the dreamer’s teacher as if someone had been talking to them secretly. These kinds of dreams often appeared at midnight, at time in which most dreamers had the habit of meditating. However, such an epiphanic experience only happens within a very short period of time, and the dreamers usually wake up in shock. From the investigations on the experiences introduced here, it is possible to determine that the “true self” often reveals itself through dreams. The paper further organizes and analyzes the depictions of Yangming scholars’ experiences on the “true self,” especially the “object-and-self oneness” that transcends the distinction between the object and the self. Lastly, based on the aforementioned discussion of the “true self,” the paper makes a comparison between the philosophies of the Yangming School of Mind and Western “Transpersonal Psychology.”