A Dreamer/practioner 之謬思；《做夢的藝術》重新翻譯

[SW]

"What did the old sorcerers see that made them conclude that perception takes place on the assemblage point?" I asked.
He answered that, first, they saw that out of the millions of the universe's luminous energy filaments passing through the entire luminous ball, only a small number pass directly through the assemblage point, as should be expected since it is small in comparison with the whole.
Next, they saw that a spherical extra glow, slightly bigger than the assemblage point, always surrounds it, greatly intensifying the luminosity of the filaments passing directly through that glow.
Finally, they saw two things. One, that the assemblage points of human beings can dislodge themselves from the spot where they are usually located. And, two, that when the assemblage point is on its habitual position, perception and awareness seem to be normal, judging by the normal behavior of the subjects being observed. But when their assemblage points and surrounding glowing spheres are on a different position than the habitual one, their unusual behavior seems to be the proof that their awareness is different, that they are perceiving in an unfamiliar manner.

「古代的巫士看見了什麼使他們認爲知覺是發生在聚合點上？」
他回答說，首先，他們看見無數的宇宙發光能量細絲穿過整個明晰球體，如其所料的只有少數直接穿過聚合點，因爲相較於整體聚合點要小得多。
其次，他們看見在聚合點表面有層特別亮的光輝，比聚合點稍微大一點，總是包覆其外，大大增強了直接穿過聚合點之細絲的亮度。
最後，他們看見兩件事：第一，人類的聚合點能夠離開它們通常待的位置。第二，當聚合點位於慣常位置時，知覺和意識似乎是正常的，這可從觀察對象正常的行爲來判斷。但當他們的聚合點和周圍光輝在不同於慣常的位置時，他們不尋常的行爲似乎證明他們的意識有所不同，也就是他們正以一種不熟悉的方式來感知。

The conclusion the old sorcerers drew from all this was that the greater the displacement of the assemblage point from its customary position, the more unusual the consequent behavior and, evidently, the consequent awareness and perception.
"Notice that when I talk about seeing, I always say 'having the appearance of' or 'seemed like,'" don Juan warned me. "Everything one sees is so unique that there is no way to talk about it except by comparing it to something known to us."
He said that the most adequate example of this difficulty was the way sorcerers talk about the assemblage point and the glow that surrounds it. They describe them as brightness, yet it cannot be brightness, because seers see them without their eyes. They have to fill out the difference, however, and say that the assemblage point is a spot of light and that around it there is a halo, a glow. Don Juan pointed out that we are so visual, so ruled by our predator's perception, that everything we see must be rendered in terms of what the predator's eye normally sees.

古代的巫士從以上所有得到的結論是，聚合點從其慣常的位置上位移越大，結果造成行為、還有很明顯的是後續意識與感知也越不尋常。
「要注意當我談到看見時，我總是說『看起來』或者『似乎是』，」唐望提醒我，「看見下的每件事物是如此獨特，除非用我們已知的東西來比較，否則沒有辦法談論它。」
他說關於這種困境最恰當的例子，是巫士談論聚合點與其周圍光輝的方式。他們用亮度（brightness）來形容，然而那不可能是亮度，因爲看見者不是用他們的眼睛去看見這些。他們必須補足其中的差別，不管怎樣他們說聚合點是一個光點（spot of light），被一圈光暈、光輝圍繞。唐望指出我們都是如此視覺性、被我們掠食者的知覺所控制，所以我們所看見的一切都必須用掠食者一般所見的方式來說明。

After seeing what the assemblage point and its surrounding glow seemed to be doing, don Juan said that the old sorcerers advanced an explanation. They proposed that in human beings the assemblage point, by focusing its glowing sphere on the universe's filaments of energy that pass directly through it, automatically and without premeditation assembles those filaments into a steady perception of the world.
"How are those filaments you talk about assembled into a steady perception of the world?" I asked.
"No one can possibly know that," he emphatically replied. "Sorcerers see the movement of energy, but just seeing the movement of energy cannot tell them how or why energy moves."
Don Juan stated that, seeing that millions of conscious energy filaments pass through the assemblage point, the old sorcerers postulated that in passing through it they come together, amassed by the glow that surrounds it. After seeing that the glow is extremely dim in people who have been rendered unconscious or are about to die, and that it is totally absent from corpses, they were convinced that this glow is awareness.

在看見了聚合點及其周圍光輝似乎的作用後，唐望說古代的巫士發展出一套解釋。他們的理論是，人類的聚合點藉著將其光球集中於直接穿過它的宇宙能量光絲上，這樣就會自動而無預設地把這些光絲聚合成一個對世界的穩定知覺。
「你說到的那些光絲如何被聚合成對世界的穩定知覺？」我問。
「沒有人有可能知道這個。」他强調地回答說，「巫士看見能量的運動（movement），但僅是看見能量的運動無法告訴他們能量是如何及爲何運動的。」唐望說，看見無數的意識能量光絲穿過聚合點，古代的巫士便假定在穿過聚合點時它們聚在一起，被其周圍光輝所聚合；在看見失去知覺或即將死亡的人的這個光輝特別黯淡，以及在屍體上完全不存在之後，他們便相信那光輝就是意識（awareness）。

"How about the assemblage point? Is it absent from a corpse?" I asked.
He answered that there is no trace of an assemblage point on a dead being, because the assemblage point and its surrounding glow are the mark of life and consciousness. The inescapable conclusion of the sorcerers of antiquity was that awareness and perception go together and are tied to the assemblage point and the glow that surrounds it.
"Is there a chance that those sorcerers might have been mistaken about their seeing?" I asked.
"I can't explain to you why, but there is no way sorcerers can be mistaken about their seeing," don Juan said, in a tone that admitted no argument. "Now, the conclusions they arrive at from their seeing might be wrong, but that would be because they are naive, uncultivated. In order to avoid this disaster, sorcerers have to cultivate their minds, in whatever form they can."

「那聚合點呢？屍體上有沒有？」我問。
他回答說在死的生物上沒有聚合點的蹤跡，因為聚合點及其周圍光輝是生命與意識的記號。古典的巫士必然的結論是：意識及知覺相配，與聚合點及其周圍光輝連在一起。
「有沒有可能那些巫士被他們的看見所誤導了？」我問。
「我無法跟你解釋原因，但巫士是不可能被他們的看見槁錯。」唐望以不容爭議的語氣說，「現在，他們從看見所得到的結論也許會有錯，但那也是因為他們的純真和未開化。要避免這種失敗，巫士必須盡一切可能教化他們的心智。」

[SW]

2011/07/28 Thur, sunny, outdoor 36-29°C 明晰球體（luminous ball）＝明體？

其實不管「明晰蛋體」還是「明晰球體」，「明晰」兩字都是魯宓個人的發明，使這個詞變成一個專有名詞，事實上卡氏的書寫並非如此。真要忠實翻譯的話，應該是「明亮的（發光的）蛋」和「明亮的（發光的）球」，魯宓可能覺得這樣很沒學問，才創了個「明晰」字眼來代替「明亮」。以我的國文程度，我是看不出來 luminous 的「晰」在哪裡（查字典是可以有「易懂的、明白的」意思，例如演說 lumious speech，但這裡不適合形容為「易懂的、明白的」球體）。

如果直譯「明亮球體」，就很近似資深佛友常提及的「明體」。這個詞同樣也鮮見於藏密叢書，我猜測是從他會講漢語的大圓滿、大手印上師那裡來的，我現在認為這極為接近唐望巫士的描述。

有兩個詞「明體」和「明點」，明體我不知藏文為何，明點倒是 tigle，明體不過就是特大號的明點，比人體還大，我們看唐卡中畫的，大明點（明體）中顯現噶拉多傑（極喜金剛）或蓮師，那一個大大的明點就是明體。至於明點，在藏密體系中意義則更為多樣。我們來摘一些資深佛友口中的明體瞧瞧：

密法裏，真正的觀想，是一切凡俗的業識當下離開明體後（“明體”，可暫時作“本質”、 “佛性”來理解），明體幻化爲本尊。所以，巫術沒有這樣的道，不太可能證得本尊身。（2007/01/02）

凡夫的心識（乃至一切現象的顯現）如同波浪，從明體的大海中來，又回到明體的大海中去，一切的存在僅是緣起現象的顯現。
目前，你可以認為阿就代表明體，明體是無方所。時刻觀阿，是讓你時刻不忘明體，能不忘明體、不離明體，就起到了它最主要的作用。
你對咒語的意思要明白。咒語的作用，最主要的是一念，我們的明體就顯現。（2007/01/05）

無論習氣、預兆還是現實等現象顯現，都是我們透過阿賴耶識看到的明體變現。
對於見到明體的人，頭頭是道、法法何殊；對於尚未明的人，就需仔細辨析取捨，選好當前最有益於見本質的見地和道路。
讓你放鬆、無念、看著中脈，就真的是看著中脈這個位置。放鬆（放下）、無念，沒有執著作阻，便於本身明體力量顯現（2007/01/07）

修行抓住本質就行了。信心和相應，就是最好的訣竅。只要能進入禪定、能顯現明體，念蓮師還是念百字明，這不是一個問題。
最重要的伏藏來自藏於明體、取自明體。（2007/03/26）

差不多這樣。第一，明體意解為本質（essence），符合古典巫士所見人類的能量本質；第二，明體無方所，說明它是圓球體，南開師也說過：「五色明點，明點指超越限制，蓮師說完美的明點（total tigle）沒有角（angle）；五色是五元素，這些是光線（rays），有任何助緣就會有所顯現。」（2010/09/24）；第三，由明點（明體）的五色光進入五元素，再進入物質層面，就形成我們所見的所有顯現。第四，放鬆無念有助於明體顯現——大圓滿的修法，或者一唸咒明體就顯現——當然這是密咒乘的修法；第五，修行無不是選擇有益於見本質（巫士的「看見」），當然也就會「看見」明體。

以上猜測「明體」約略等同「明亮球體」（luminous ball），簡稱明體。如果我們把「唐望故事」裡所有「明晰球體」字眼都用「明體」取代，就好像將無上瑜伽密續中有關「淨光」（clear light）的詞通通用「本覺」（rigpa）代替，相信相當程度可以拉近（唐望巫士、藏密行者；無上密及大圓滿）兩邊的鴻溝。

[SW]

He softened up then and remarked that it certainly would be infinitely safer for sorcerers to remain solely at the level of describing what they see, but that the temptation to conclude and explain, even if only to oneself, is far too great to resist.
The effect of the assemblage point's displacement was another energy configuration the sorcerers of antiquity were able to see and study. Don Juan said that when the assemblage point is displaced to another position, a new conglomerate of millions of luminous energy filaments come together on that point. The sorcerers of antiquity saw this and concluded that since the glow of awareness is always present wherever the assemblage point is, perception is automatically assembled there. Because of the different position of the assemblage point, the resulting world, however, cannot be our world of daily affairs.

這時他緩和下來然後說，當然最安全的作法還是讓巫士停留在只描述他們所看見的，但想要解釋與做結論的誘惑，即便只對自己，也是大到無法抵擋。
聚合點位移的結果是另一項古典巫士能夠去看見並研究的能量結構。唐望說當聚合點被位移到另一個位置時，無數的發光能量細絲形成新的聚集便匯合到那點上，古典巫士看見這個，就推斷是因為無論聚合點在哪總是有意識的光輝，所以知覺便自動被聚集在那裡。由於聚合點的不同位置所造成的世界，無論如何就不會是我們日常事務的世界。

Don Juan explained that the old sorcerers were capable of distinguishing two types of assemblage point displacement. One was a displacement to any position on the surface or in the interior of the luminous ball; this displacement they called a shift of the assemblage point. The other was a displacement to a position outside the luminous ball; they called this displacement a movement of the assemblage point. They found out that the difference between a shift and a movement was the nature of the perception each allows.
Since the shifts of the assemblage point are displacements within the luminous ball, the worlds engendered by them, no matter how bizarre or wondrous or unbelievable they might be, are still worlds within the human domain. The human domain is the energy filaments that pass through the entire luminous ball. By contrast, movements of the assemblage point, since they are displacements to positions outside the luminous ball, engage filaments of energy that are beyond the human realm. Perceiving such filaments engenders worlds that are beyond comprehension, inconceivable worlds with no trace of human antecedents in them.

唐望解釋說，古代的巫士能夠區分出兩種類型的聚合點位移：一種是位移到明晰球體的表面或內部的任何位置，這種位移他們稱為聚合點的「移動」（shift）；另一種是位移到明晰球體外的位置，他們稱這個位移為聚合點的「運動」（movement）。他們發現聚合點的「移動」與「運動」兩者間的差異，係在於其個別所容許的知覺性質。
由於聚合點的移動是在明晰球體內部的位移，所以所造成的世界不論會是如何的怪異、奇幻或不可置信，仍舊是屬於人類領域的世界。人類領域是指穿過整個明晰球體的能量光絲。相反的，聚合點的運動，因為位移到明晰球體之外的位置，所涉及的能量光絲超過人類的範疇，感知這樣的光絲産生了無法理解的世界，這些不可思議的世界從未有人類先祖涉足其中。

The problem of validation always played a key role in my mind in those days. "Forgive me, don Juan," I said to him on one occasion, "but this business of the assemblage point is an idea so farfetched, so inadmissible that I don't know how to deal with it or what to think of it."
"There is only one thing for you to do," he retorted. "See the assemblage point! It isn't that difficult to see. The difficulty is in breaking the retaining wall we all have in our minds that holds us in place. To break it, all we need is energy. Once we have energy, seeing happens to us by itself. The trick is in abandoning our fort of self-complacency and false security."
"It is obvious to me, don Juan, that it takes a lot of knowledge to see. It isn't just a matter of having energy."
"It is just a matter of having energy, believe me. The hard part is convincing yourself that it can be done. For this, you need to trust the nagual. The marvel of sorcery is that every sorcerer has to prove everything with his own experience. I am telling you about the principles of sorcery not with the hope that you will memorize them but with the hope that you will practice them."

在那段日子，我的心思總是關注在確認的問題上，「對不起，唐望，」有次我對他說，「關於聚合點這件事的想法太牽強、太難接受了，我不知道該怎麼處理或該怎麼想。」
「你只需要做一件事，」他反駁道，「去看見聚合點！要看見並不難，困難的是打破我們心中都有的擋土牆——它將我們保持在原位。要打破它，我們只需要能量，一旦我們有能量，看見就會自己發生。訣竅就是拋棄我們自滿與虛妄的安全感的堡壘。」
「我很清楚，唐望，要看見需要很多的知識，不是光有能量這件事而已。」
「就只是有能量的事，相信我。困難的部分是說服你自己可以辦得到，對這點來說，你必須信任 nagual（巫士團體導師）。巫術的奇蹟在於每個巫士都必須以自己的經驗來證明一切，我告訴你這些巫術的原則，不是希望你會背下來，而是希望你能練習它們。」

[SW]

漏譯

魯宓真的漏掉許多同義詞只譯一個，他蠻懶的。你看到我寫的所有「、」，他都只譯一個；你看到所有的「或」，他也是只譯一個。我重新校譯是對的，不然我的做夢認知都是一半對。我真的只關心唐望說什麼，我不關心優美的詞藻、順暢的譯筆，那不是重點。卡氏是個美國人博士，他的用語必定很精確，唐望沒受過什麼正式教育，當然不會講出優美的言詞。我的翻譯保證不會漏掉任何一個字不譯，譯者沒有這個權力。

Filaments

查手邊兩本英漢辭典， filament，沒理由翻譯成纖維，它是有單纖維的意思沒錯。而且我想這個 filament 是長長一條絲還是短短的線段？若以之前地震我所看到的無數的空中光絲（filaments），真的是發光的細絲（luminous filaments），只是一條 3-4cm 有些扭曲且在動，不是直的。如果按照字典的第一義就是燈絲，鎢絲燈泡裡的鎢絲，那就相當符合了。但宇宙的能量光絲（universe's energy filaments），為什麼要加上宇宙？

對比於南開師有關三本初潛能的教導，三本初潛能（能量），就是聲、光和光線。聲音可以理解為能量振動、振頻是不可見的。再來是光，光不是光線，不然就不會有第三項光線。這個光線英文是 rays，rayon 是 silk-like material，所以 rays 是絲樣的光線。

Perceive, Perception

魯宓把 percieve 和 perception 都譯作「知覺」。但我把 perceive 動詞翻譯為「感知」，高階到感知能量的程度則翻譯為「覺知」（因為已經超越感官、邁向覺悟）；perception 名詞為「知覺」。為什麼要翻成感知？因為這涉及感官，而且文中還多了一個意識（awareness, conscious），如此正符合唯識學派所說的五感官（南開師說加上心六個）和八識。當然不用那麼快到八識，就六感官配六識。所以是感知（perceive）加上意識（conscious）。

照明術語

我是專業照明設計師，看得出來在描述明晰球體和宇宙能量光絲這些方面，卡氏使用了很多照明專業術語。譬如，luminous、brightness、intensive、filament。

‧光通量(luminous flux)：即一光源所放射出光能量的速率或光的流動速率(flow rate)，為說明光源發光能力的基本量，單位為流明 (lumen，lm)。

‧發光強度(luminous intensity)：發光強度簡稱光度，係指從光源一個立体角(單位為 sr)所放射出來的光通量，也就是光源或照明燈具所發出的光通量在空間某選定方向上的分佈密度。

‧照度(illuminance)：受照平面上接受光通量的密度，可用每一單位面積的光通量來測量。

‧輝度或亮度(luminance, brightness)：當吾人目視某物所看到的，可以兩種方式表達：一用於較高發光值者如光源或燈具，直接以其發光強度來表示；另一則用於本身不發光只反射光線者如室內表面或一般物體，以亮度表示。亮度即被照物每單位面積在某一方向上所發出或反射的發光強度。

（石曉蔚《室內照明設計原理》pp. 7-8）

[SW]

Don Juan was certainly right about the need for trusting. In the beginning stages of my thirteen-year apprenticeship with him, the hardest thing for me was to affiliate myself with his world and his person. This affiliating meant that I had to learn to trust him implicitly and accept him without bias as the nagual.
Don Juan's total role in the sorcerers' world was synthesized in the title accorded to him by his peers; he was called the nagual. It was explained to me that this concept refers to any person, male or female, who possesses a specific kind of energy configuration, which to a seer appears as a double luminous ball. Seers believe that when one of these people enters into the sorcerers' world, that extra load of energy is turned into a measure of strength and the capacity for leadership. Thus, the nagual is the natural guide, the leader of a party of sorcerers.

關於信任的需要，唐望確實是對的。在我跟隨他十三年門徒生涯的開始階段，對我而言最困難的事就把我自己隸屬於他的世界及他個人。這種隸屬意指我必須學習絕對地信任他，並毫無成見地接受他為 Nagual。
唐望在巫士世界的總角色被他的同儕化為他相應的頭銜——他被稱為 Nagual。據我所知，這個概念指稱擁有一種特定能量結構的人——男性或女性，這種能量結構在看見者眼中像是雙重的明晰球體。看見者相信這樣的人加入巫士世界後，額外的能量負載便成為力量與領導能力的度量。因此，Nagual 是天生的導師，巫士團體的領袖。

At first, to feel such a trust for don Juan was quite disturbing to me, if not altogether odious. When I discussed it with him, he assured me that to trust his teacher in such a manner had been just as difficult for him.
"I told my teacher the same thing you are saying to me now," don Juan said. "He replied that without trusting the nagual there is no possibility of relief and thus no possibility of clearing the debris from our lives in order to be free."

一開始，去感覺對唐望如此的一種信任，就算不是完全討厭，對我也是相當困擾。當我與他談起時，他跟我保證，他當初要如此信任他的老師也是同樣困難。
「我告訴我老師的跟你現在對我說的一樣，」唐望說，「而他回答說：沒有對 Nagul 的信任，便沒有解救的可能，因此也沒有清除我們生活中的廢物而達到自由的可能。」

Don Juan reiterated how right his teacher had been. And I reiterated my profound disagreement. I told him that being reared in a stifling religious environment had had dreadful effects on me, and that his teacher's statements and his own acquiescence to his teacher reminded me of the obedience dogma that I had to learn as a child and that I abhorred. "It sounds like you're voicing a religious belief when you talk about the nagual," I said.
"You may believe whatever you want," don Juan replied undauntedly. "The fact remains, there is no game without the nagual. I know this and I say so. And so did all the naguals ' who preceded me. But they didn't say it from the standpoint of self-importance, and neither do I. To say there is no path without the nagual is to refer totally to the fact that the man, the nagual, is a nagual because he can reflect the abstract, the spirit, better than others. But that's all. Our link is with the spirit itself and only incidentally with the man who brings us its message."

唐望一直講說他的老師有多正確，我則一再重申我完全不同意。我告訴他生長於令人窒息的宗教環境對我有很糟糕的影響，而他老師的論點及他自己對他老師的默許，使我想起小時候必須學習服從教規，而我恨透了。「當你談起 Nagual 時，聽起來就好像你在表達一種宗教信仰。」我說。
「隨你怎麼相信，」唐望毫不妥協地回答，「事實依舊存在，沒有 Nagul 就沒得玩。我知道這個所以才這麼說。所有在我之前的 Nagul 也會這麼說，但他們不是出於自以為了不起，我也不是。要說沒有 nagul 就沒有修道（path），這完全根據事實，那就是相較於其他人，這個人——Nagual——是一位 nagual，因為他能反映抽象——也就是力量（the spirit），僅此而已。我們的連結是與力量本身，只不過是附帶與這個人連結，而他將力量的訊息帶給我們。」

I did learn to trust don Juan implicitly as the nagual, and this, as he had stated it, brought me an immense sense of relief and a greater capacity to accept what he was striving to teach me.

我後來的確學會毫無條件地信任唐望為 Nagul，正如他說的，這帶給我極大的解救感，使我更有能力接受他苦心的傳授。

[SW]

In his teachings, he put a great emphasis on explaining and discussing the assemblage point. I asked him once if the assemblage point had anything to do with the physical body.
"It has nothing to do with what we normally perceive as the body," he said. "It's part of the luminous egg, which is our energy self."
"How is it displaced?" I asked.
"Through energy currents. Jolts of energy, originating outside or inside our energy shape. These are usually unpredictable currents that happen randomly, but with sorcerers they are very predictable currents that obey the sorcerer's intent."
"Can you yourself feel these currents?"
"Every sorcerer feels them. Every human being does, for that matter, but average human beings are too busy with their own pursuits to pay any attention to feelings like that."

在他的教法中，他很強調聚合點的解釋與討論。我有次問他聚合點跟身體有沒有關係。
「聚合點與我們平常所感知的身體沒有任何關係，」他說，「它屬於明晰蛋體的一部分，明晰蛋體是我們的能量自身（energy self）。」
「它是怎麼位移的？」我問。
「靠能量流（energy currents）——能量的突發，從外界或我們能量形體的內部產生。這些能量流通常是無法預測地隨機突發，但對巫土則是十分能夠預期，這些能量流會按照巫士的意願。」
「你自己能感覺這些能量流嗎？」
「每個巫士都感覺得到，就此而言每個人類也都可以感覺到，但平常人過於忙著他們自己的追求，而不會注意像那樣的感覺。」

"What do those currents feel like?"
"Like a mild discomfort, a vague sensation of sadness followed immediately by euphoria. Since neither the sadness nor the euphoria has an explainable cause, we never regard them as veritable onslaughts of the unknown but as unexplainable, ill-founded moodiness."
"What happens when the assemblage point moves outside the energy shape? Does it hang outside? Or is it attached to the luminous ball?"
"It pushes the contours of the energy shape out, without breaking its energy boundaries."
Don Juan explained that the end result of a movement of the assemblage point is a total change in the energy shape of a human being. Instead of a ball or an egg, he becomes something resembling a smoking pipe. The tip of the stem is the assemblage point, and the bowl of the pipe is what remains of the luminous ball. If the assemblage point keeps on moving, a moment comes when the luminous ball becomes a thin line of energy.
Don Juan went on to explain that the old sorcerers were the only ones who accomplished this feat of energy shape transformation. And I asked him whether in their new energetic shape those sorcerers were still men.

「這些能量流是什麼感覺？」
「像是很輕微的不適，一種模糊的悲哀感之後緊跟著一種興奮。因為解釋起來既不是悲哀也不是興奮有什麼原因，我們從未將其視為來自未知真實的突擊，而只當成無以名狀、沒來由的情緒。」
「當聚合點移到能量體之外時會怎樣？它會掛在外面？還是附在明晰球體上？」
「它會把能量體的外形推凸出去，而不會穿破它的能量邊界。」
唐望解釋，聚合點運動的最終結果，造成人類能量形體的完全改變，不再是球或蛋形，他變成像煙斗的形狀，桿子尖端是聚合點，煙缽還是維持明晰球體。如果聚合點繼續向外移，最終明晰球體會變成一條能量的細線。
唐望繼續解釋說，只有古代的巫士達至這種能量體變形的技藝。我接著問他在他們新的能量形體中，這些巫士是否還是人類。

[SW]

2011/07/30 Sat, cloudy, outdoor 34-26°C 觀想心輪明點，獲得完全意識？

我們需要做一點小結。剛剛在想宇宙能量光絲穿過明晰球體，固定在慣常位置的聚合點將通過它位置的光絲聚合成一個世界的境相。回到前面所討論的，光絲是無限延伸的線還是亂數的線段，我認為在三度空間思考必定會受限於線的方向性，一條線必定有其水平垂直還是什麼角度的方向，然後像平行的線穿過一個圓球。那就會有你圓球和我圓球位置不同接收的光絲就不同的問題，所以我不認為宇宙光絲是有方向性的長線，亂數才對。英文叫混沌，就是佈滿（周遍）整個宇宙的能量光絲而已。

那為何你的聚合點和我的聚合點都位在肩胛骨後 60cm，我們就可以共享人類境相？是因為明晰體內放射的相對位置一致的關係。只要我將聚合點位移到其他位置，例如我睡著或抽大麻，跟你醒著，我們聚合點位置不同，當然我們所見就不同。因此宇宙 chaos 能量光絲透過明晰體的膜進入內在就變成體內放射的能量場，聚合點在哪就聚合哪裡的能量而形成境相。

另外我設想，為何修法觀想心輪明點，心輪也位於中脈的中心，以這個聚合點的位置配合放射的境相，這個位置當然不同於肩胛骨後 60cm 的正常位置，若我們能成功將聚合點移動到心輪位置，應該就可以成功變身為本尊了。關於這點我要查一下書，我只記得左右移動是人類區，往下移動是動物，往中心移動我忘了。找到了，在《內在的火焰》第七章聚合點的位置：

他說大多數時候我的聚合點所聚合的新世界與日常世界非常接近，這種影像是人類的分類系統下的的產物，對於追尋完全自由的戰士而言毫無價值，因為它們是聚合點水平移動所造成的結果。
他所謂的“水平移動”是指，聚合點從人類放射帶的一邊移到另一邊，而不是往內部移動。他說，在人類放射範圍的兩端存在著儲藏室，裏面是無可估量的人類廢物。
要陷於其中是非常容易的。任何人都可以籍著停頓內在對話來到達那儲藏室。如果移動十分輕微，所造成的效果會被解釋為胡思亂想，如果移動劇烈，所產生的效果就被稱為幻覺。
在右邊我們會找到無數的肉體活動影像，如暴力、殺戮、性愛等，在左邊我們會找到精神領域的影像，如宗教、上帝等。兩端可以見識到完整的人類垃圾堆。
唐望又補充說一旦達到了內在寂靜，使聚合點固定的力量開始斷裂，聚合點便可以自由移動。
有些看見者能夠使聚合點往內部移動，新看見者稱此為“往下的移動”。
幸好聚合點不會停留很久，因為那裏是野獸的位置。往下的移動對我們無益，雖然要這麼做非常容易。（pp. 162-164）

原來本尊是動物？！

唐望說，在古代看見者所犯的許多錯誤中，最嚴重的是把他們的聚合點往下移動到無可估量的深處，使他們成為能變身為動物的專家。他們選擇偏愛的不同動物，然後稱這些動物為他們的 nagual。他們相信籍著把聚合點移動到特定的位置，他們能得到特定動物的特性，也許是力量或智慧，機警靈敏或勇猛雄壯。
他的解釋是，聚合點往下的移動總是會造成完全的變身。他又說，若是聚合點移動超過了某個關鍵程度，整個世界會消失不見，世界對於人類知覺層次的意義不再存在。（p. 164）

當然心輪的位置相對於肩胛骨後並不是往下移動，比較是向左：

在觀察了做夢者的睡眠情況後，古代看見者看見在某些夢中，做夢者的聚合點會比其他的夢更深入地移動到左邊意識中。他們很快就明白，是聚合點朝左邊的移動造成了特殊的夢境，移動得越遠，夢境就越清晰和怪異。（p. 203）

沒有找到聚合點位於心輪的位置，也不知道為何佛法修行者都把專注力放在觀想心輪明點，還要放收光（配合放射），這實在很唐望，不是嗎？但是心臟區域是人類能量的中樞，前陣子轉寄的 A Message of Hope，就提到心輪冥想的強大能量的蝴蝶效應。剛翻開書看到一句，可以當個參考：

唐望曾經描述過戰士之道的深遠。他說，新看見者是追求完全自由的戰士， 的完全自由是在他們能達成完全的意識時出現。（p. 156）
巫士是在為覺察做準備。而只有當他們沒有一絲一毫自我重要感時，完全的意識才會來臨；只有當他們什麼都不是時，他們才會成為一切。（p. 157）
新看見者而言，這表示把聚合點移動到一個特定的做夢位置，好逃離巨鷹的吞噬（輪迴），那位置被稱為完全的自由。（p. 334）
新看見者發現如果聚合點時常移動到未知的領域中，然後再回到已知的界限內，那麼當聚合點突然被釋放時，會像閃電般劃過人類的整個明晰體，使繭內所有的放射都配合起來。新看見者會被釋放配合的力量所燃燒，籍著意志的力量，經過一輩子的完美無缺，他們使意志的力量變成意願。意願是所有琥珀放射意識的配合，所以可以正確地說，完全的自由就是完全的意識。（《內在的火焰》p. 335）

所以心輪可能也是一個獲得完全自由的做夢位置。這是我的猜測。

[SW]

"Of course they were still men," he said. "But I think what you want to know is if they were still men of reason, trustworthy persons. Well, not quite."
"In what way were they different?"
"In their concerns. Human endeavors and preoccupations had no meaning whatsoever to them. They also had a definite new appearance."
"Do you mean that they didn't look like men?"
"It's very hard to tell what was what about those sorcerers. They certainly looked like men. What else would they look like? But they were not quite like what you or I would expect. Yet if you pressed me to tell in what way they were different, I would go in circles, like a dog chasing its tail."
"Have you ever met one of those men, don Juan?"
"Yes, I have met one."
"What did he look like?"
"As far as looks, he looked like a regular person. Now, it was his behavior that was unusual."
"In what way was it unusual?"
"All I can tell you is that the behavior of the sorcerer I met is something that defies the imagination. But to make it a matter of merely behavior is misleading. It is really something you must see to appreciate."

「當然他們還是人類，」他說，「但我想你想知道的是，他們是否還是有理性、值得信任的人。嗯，不完全是。」
「他們什麼地方不同？」
「在於他們所關心的事物，人類的企圖與關注對他們已不具意義，他們也確實有了全新的外表。」
「你是說他們不像人類？」
「對於這些巫士我們很難知道什麼是什麼。他們當然像人類，要不然還會像什麼？但他們並不完全像你或我所期待的。然而如果你硬要我告訴你他們什麼地方不一樣，我只會繞圈子，像狗追自己的尾巴。」
「你有沒有見過這樣的人，唐望？」
「是的，我見過一個。」
「他是什麼樣子？」
「就外表而言，他像個普通人，不尋常的是他的行為。」
「什麼地方不尋常？」
「我只能告訴你，我所遇到的這個巫士的行為是難以想像的，但如果說只是行為的事是一種誤導，你真的要親跟看到才能體會。」

"Were all those sorcerers like the one you met?"
"Certainly not. I don't know how the others were, except through sorcerers' stories handed down from generation to generation. And those stories portray them as being quite bizarre."
"Do you mean monstrous?"
"Not at all. They say that they were very likable but extremely scary. They were more like unknown creatures. What makes mankind homogeneous is the fact that we are all luminous balls. And those sorcerers were no longer balls of energy but lines of energy that were trying to bend themselves into circles, which they couldn't quite make."
"What finally happened to them, don Juan? Did they die?"
"Sorcerers' stories say that because they had succeeded in stretching their shapes, they had also succeeded in stretching the duration of their consciousness. So they are alive and conscious to this day. There are stories about their periodic appearances on the earth."
"What do you think of all this yourself, don Juan?"
"It is too bizarre for me. I want freedom.
Freedom to retain my awareness and yet disappear into the vastness- In my personal opinion, those old sorcerers were extravagant, obsessive, capricious men who got pinned down by their own machinations.
"But don't let my personal feelings sway you. The old sorcerers' accomplishment is unparalleled. If nothing else, they proved to us that man's potentials are nothing to sneeze at."

「是否所有這種巫士都像你見過的那個一樣？」
「當然不是，我不知道其他巫士是什麼樣子，除了透過一些世代相傳下來的巫士們的故事，根據這些故事所描述的，他們是相當怪異。」
「你指像怪獸嗎？」
完全不是，這些故事說他們十分受人喜愛但又十分嚇人，他們比較像是未知的生物。人類看起來彼此相似是基於我們都是明晰球體的事實，而那些巫士不再是能量球體，而是線狀的能量，這些線狀能量一直試著圍成些圓圈圈，但不能完全辦到。」
「他們最後怎樣了？他們死了嗎？」
「巫士們的故事中說，由於他們成功把他們的（明晰）形體拉長，他們同時也拉長了意識的存續時間，所以他們直到今天都還活著。有些故事是關於他們定期在世上出現。」
「你自己對這一切有何想法，唐望？」
「這對我來說太怪異了。我要自由，自由於維持我的意識，最後消失於廣袤無垠之中。我個人認爲那些古代巫士是放縱、沉迷、任性的人，他們被自己的計謀所釘住。
「但不要讓我的個人感覺左右了你，那些古代巫士的成就是無可匹敵的。就算沒有別的，他們至少向我們證明了人的潜能是無可限量的。」

Another topic of don Juan's explanations was the indispensability of energetic uniformity and cohesion for the purpose of perceiving. His contention was that mankind perceives the world we know, in the terms we do, only because we share energetic uniformity and cohesion. He said that we automatically attain these two conditions of energy in the course of our rearing and that they are so taken for granted we do not realize their vital importance until we are faced with the possibility of perceiving worlds other than the world we know. At those moments, it becomes evident that we need a new appropriate energetic uniformity and cohesion to perceive coherently and totally.

唐望所解釋的另一個課題是，為了感知的目的所不可或缺的能量的協調與聚合。他的論點是，人類感知我們所知道的這個世界——也就是我們所做的——只是因為我們共享能量的協調一致與聚合。他說在我們成長過程中自動得到這兩種能量情況，它們如此地被視為理所當然，我們不了解其在生命上的重要性，直到我們面對感知其他未知世界的可能性時，才會明白我們需要一個新的能量協調與聚合，才能連貫與完全地感知。

[SW]

我想了半天 cohesion 還是翻譯為聚合，coherently 則是連貫地，因為它的名詞是 conherence，魯宓翻「一致性（uniformity）與一貫性（cohesion）」我真不知道這兩者有何差別。Uinformity 在照明學來講是均質性，但就能量來講，這應該是指協調一致，有點像是振諧，同頻率的意思。因為要感知另個層面，你當然能量頻率要與之協調一致，不然就會軋線，好像你打電話岔到外人的混雜情況，這就沒有辦法形成一個穩定的感知；連慣性指知覺的連續性，但在這之前首先能量要被聚合成顯相，不然只是一團能量。為什麼小嬰孩可以有最大程度的感知？因為他所有雜訊都接收，沒有選擇固定台的關係，選擇固定台是學習的結果，並把不需要的雜訊濾掉。

唐望所解釋的另一個課題是，為了感知的目的所不可或缺的能量的一致性與聚合力。他的論點是，人類感知我們所知道的這個世界——也就是我們所做的——只是因為我們共享能量的一致性與聚合力。他說在我們成長過程中自動得到這兩種能量情況，它們如此地被視為理所當然，我們不了解其在生命上的重要性，直到我們面對感知其他未知世界的可能性時，才會明白我們需要一個新的能量相同一致與聚合成形，才能連貫與完全地感知。

我問他什麼是一致性與聚合力，他解釋說人的能量形狀具有一致性，意思就是地球上所有人類都是球或蛋的形狀。人的能量保持住它自己為一個球或一個蛋的這個事實，證明它具有聚合力。他舉例說，當古代巫士的能量形狀變成一條線時，就是一個新的一致性和聚合力，他們每一個都相同地變成一條線，並且繼續聚合為一條線。在線形層面的一致與聚合，容許這些古代巫士去感知同一性質的新的世界。

不是很好翻譯，他不是指聚合外部能量成形象，而是自己能量的凝聚力就像水珠這樣成型。好吧意思懂了，我可能要多翻幾本字典才能找到恰當的詞。

[SW]

卡斯塔尼達《做夢的藝術》校譯版（1)-9 修正

Another topic of don Juan's explanations was the indispensability of energetic uniformity and cohesion for the purpose of perceiving. His contention was that mankind perceives the world we know, in the terms we do, only because we share energetic uniformity and cohesion. He said that we automatically attain these two conditions of energy in the course of our rearing and that they are so taken for granted we do not realize their vital importance until we are faced with the possibility of perceiving worlds other than the world we know. At those moments, it becomes evident that we need a new appropriate energetic uniformity and cohesion to perceive coherently and totally.

唐望所解釋的另一個課題是，為了感知的目的所不可或缺的能量的一致性與凝聚成形。他的論點是，人類感知我們所知道的這個世界——也就是我們所做的——只是因為我們共享能量的一致性與凝聚性。他說在我們成長過程中自動得到這兩種能量情況，它們如此地被視為理所當然，我們不了解其在生命上的重要性，直到我們面對感知其他未知世界的可能性時，才會明白我們需要一個新的能量一致性與凝聚性，才能連貫與完全地感知。

卡斯塔尼達《做夢的藝術》校譯版（1)-10

I asked him what uniformity and cohesion were, and he explained that man's energetic shape has uniformity in the sense that every human being on earth has the form of a ball or an egg. And the fact that man's energy holds itself together as a ball or an egg proves it has cohesion. He said that an example of a new uniformity and cohesion was the old sorcerers' energetic shape when it became a line every one of them uniformly became a line and cohesively remained a line. Uniformity and cohesion at a line level permitted those old sorcerers to perceive a homogeneous new world.

我問他什麼是一致性與凝聚性，他解釋說人的能量形狀具有一致性，意思就是地球上所有人類都是球或蛋的形狀。人的能量保持住它自己為一個球或一個蛋的這個事實，證明它具有凝聚力。他舉例說，當古代巫士的能量形狀變成一條線時，就是一個新的一致性和凝聚性，他們每一個都一模一樣地變成一條線，並且繼續凝聚為一條線。在線形程度的一致性與凝聚性，容許這些古代巫士去感知一個同質的新的世界。

"How are uniformity and cohesion acquired?" I asked.
"The key is the position of the assemblage point, or rather the fixation of the assemblage point," he said.
He did not want to elaborate any further at that time, so I asked him if those old sorcerers could have reverted to being egglike. He replied that at one point they could have, but that they did not. And then the line cohesion set in and made it impossible for them to go back. He believed that what really crystallized that line cohesion and prevented them from making the journey back was a matter of choice and greed. The scope of what those sorcerers were able to perceive and do as lines of energy was astronomically greater than what an average man or any average sorcerer can do or perceive.
He explained that the human domain when one is an energy ball is whatever energy filaments pass through the space within the ball's boundaries. Normally, we perceive not all the human domain but perhaps only one thousandth of it. He was of the opinion that, if we take this into consideration, the enormity of what the old sorcerers did becomes apparent; they extended themselves into a line a thousand times the size of a man as an energy ball and perceived all the energy filaments that passed through that line.

「怎麼得到這種一致性與凝聚性呢？」我問。
「關鍵是聚合點的位置，更確切地說：聚合點的固定（fixation）。」他說。
在那時他不願再多說，於是我問他那些古代巫士能不能夠變回蛋形，他回答說在某一點他們可以，但他們沒有這麼做，然後線形的凝聚力涉入，使他們不可能再回頭。他相信真正使線形凝聚成形，而防止他們回返是由於選擇與貪心的結果。那些巫土以線形能量所能去感知和做的範疇，遠比普通人或普通巫士還要龐大許多。
他解釋說，當一個人是能量球體時的人類領域，就是任何能量光絲穿過的球形邊界內的空間。通常我們並沒有感知到所有的人類領域，也許只有它的千分之一。他認為，如果我們將此列入考量，古代巫士所創之豐功偉業便很明顯；他們把自己延伸一條線，是當人是能量球形規模的一千倍，並感知到所有穿過那條線的能量光絲。

...........................................................

這個 fixation 可能翻譯為「定著」也不好，我們修行上的 fixation 指專注法（這很通用的英文了），顯宗指的是專注一境（one-pointed way）。再研究。