唐望故事—做夢篇 REVIEW

[SW]

接下來是卡斯塔尼達分享他幾次做夢的經驗。如他書中所說的，做夢體是一種能量體，當然就不需要靠腿行走，怎麼移動，也需要訓練，當然這種訓練會很快進步，因為沒有肉體的桎梏，一切都空靈的能量的關係。

「見到相同的景象三次」，說的比較類似「做夢位置」的概念。譬如我經常在我小時候的台中家，從那裡夢中出體，當然那裡就成為我一個夢中聚合點經常聚合的位置。其餘的出體夢的場景，好像也沒有重複過。

「我沒有像在日常生活中那樣安排自己感知的機制」，這時卡氏還沒有把日常生活的感知帶進來，所以可能缺乏次序感。直到下一次「可以利用日常生活中的知覺傾向」，說明在聚合點的定著上，比較呈現一個穩定的夢場景了。

出體夢中夢場景不會隨時變換，這要靠瞥視的技巧。我常做的事情，就是迅速環顧四周，不久留，隨即閃人。真的是閃人，但你得先練習換景，知道如何換景之後，你才能來去如風，什麼也限制不了你。

換景啊換景，說難不難，但我們做夢者班新同學，也是練了一年也都沒練出個名堂來。所以不要小看這門功夫啊！

「唐望故事」做夢篇 REVIEW-31

唐望告訴我，強調細節是沒有意義的。他給了我一個經驗法則，他說，如果我看見到相同的景象三次，我就必須對它特別注意。否則，初學者的嘗試都不過是建立第二注意力的墊腳石而已。

有一次我夢見自己醒來並跳下床，卻面對還在床上熟睡的自己。我看著著自己熟睡著，並具有自制力記得我是在做夢。然後我遵照唐望給我的指示，避免突發的驚動或驚奇，對任何事都不完全盡信、看看就好。

唐望說，做夢者必須以冷靜實驗精神來涉入。做夢者應該走出房間，而不是觀察自己睡著的身體。

我需要某種形式的注意力來保持我的視野範圍，以免它解離成為普通夢轉瞬即逝的影像。

我記得我已經滑出我的房間，彷彿門是開著的。我所需要的只是回憶起滑翔的感覺，然後我突然間出現在街上。

我沒有像在日常生活中那樣安排自己感知的機制。一切都在眼前，我沒有意願建立一個適當的篩選程序。

我迷惑地待在街上，直到我開始有一種感飄浮的感覺。我抓住了路口固定燈路和路牌的燈桿。一陣強風將我拉起來。我沿著燈桿往上滑，直到我能清楚看到街道的名字：艾希頓（Ashton）街。

幾個月後，當我再度在夢中看著自己熟睡的身體時，我已經有一套既定練習要做。在我規律的做夢過程中，我瞭解到在那種狀態下重要的是意志力。有形的身體無足輕重：它只是拖慢做夢者的一個回憶罷了。

我毫不猶豫地滑出房間，因為我不必做出去開門或走路的動作就可以移動。

我意識到，如果我不凝視事物，而只是像我們在日常生活中那樣瞥一眼，我就可以安排我的感知。換句話說，如果我嚴格按照唐望的建議去做，並把我的做夢視為理所當然，我就可以利用日常生活中的知覺傾向。片刻之後，〔夢中〕景象即使不是完全熟悉，也變得可以控制了。

《老鷹的贈予》pp. 68-70，重譯


Don Juan had told me that there was no point in emphasizing the trials. He gave me a rule of thumb. If I should have the same vision three times, he said, I had to pay extraordinary attention to it. Otherwise, a neophyte's attempts were merely a stepping stone to building the second attention.

I dreamed once that I woke up and jumped out of bed only to be confronted by myself still sleeping in bed. I watched myself asleep, and had the self-control to remember that I was dreaming. I followed then the directions don Juan had given me, which were to avoid sudden jolts or surprises, and to take everything with a grain of salt.

The dreamer has to get involved, don Juan had said, in dispassionate experimentations. Rather than examining his sleeping body, the dreamer walks out of the room.

Some form of attentiveness was required to maintain the bounds of my vision; to prevent it from disintegrating into the fleeting images of an ordinary dream.

Then I recalled that I had gotten out of my room by gliding out of it as if the door had been open. All I needed was to recall that feeling of gliding and suddenly I was out in the street.

I had no mechanism, as in ordinary life, to arrange my perception. Everything was there in the foreground and I had no volition to construct an adequate screening procedure.

I stayed in the street, bewildered, until I began to have the sensation that I was levitating. I held on to the metal pole that supported the light and the street sign on the corner. A strong breeze was lifting me up. I was sliding up the pole until I could plainly see the name of the street; Ashton.

Months later, when I again found myself in a dream looking at my sleeping body, I already had a repertoire of things to do. In the course of my regular dreaming I had learned that what matters in that state was volition. The corporeality of the body has no significance: It is simply a memory that slows down the dreamer.

I glided out of the room without hesitation, since I did not have to act out the motions of opening a door or walking in order to move.

I realized that if I did not stare at things, but only glanced at them just as we do in our daily world, I could arrange my perception. In other words, if I followed don Juan's suggestions to the letter, and took my dreaming for granted, I could use the perceptual biases of my everyday life. After a few moments the scenery became, if not completely familiar, controllable.

[SW]

唐望故事中有個名詞叫作「失去人類形象」，其實講的是一種失去人類所共有的情緒煩惱作用，差不多等同不涉入世間八法（利衰毀譽稱譏苦樂）的那種淡然。

但在大圓滿教法裡，這還不夠，因為南開師經常講：超越一切，包括時間與空間。超越所有二元分別，那當然就是一種無偏袒的平等性。這基本上不是想出來的，或洗腦出來的，套句普巴扎西仁波切經常講的：「是修出來的。」

「唐望故事」做夢篇 REVIEW-32

拉葛達聽了我的報告後說，這次我肯定失去了我的人類形象（lost my human form）；我已經丟棄了所有的或者大部份的盾牌。她是對的。不知道是怎麼回事，甚至沒有意識到發生了什麼，我發現自己處於一種最陌生的狀態中。我感到超然（detached），無偏袒（unbiased）。

拉葛達之前對我做了什麼並不重要。並不是說我原諒了她對我的惡劣行為；而是就好像從來沒有任何背叛。我內心對拉葛達或其他任何人，沒有任何明顯或隱藏的怨恨。

我感覺到的不是故意的冷漠，也不是忽視不回應。既不是疏遠，也不是想要獨處的欲望。相反地，它是一種陌生的超然感，一種讓自己沉浸於當下，無思其餘一切（對其餘一切都不起念頭）的能力。

人們的行為不再影響我，因為我不再有任何形式的期望。一種奇怪的平靜成為我生命中的主宰力量。我覺得我不知如何採取了戰士生活的概念之一，也就是超然（detachment）。

拉葛達說我所做的，不僅是採取了它，實際上已經身體力行了。

唐望和我曾經長時間討論有一天我能夠這樣做的可能性。他曾說，超然並不自動意味著智慧，但無論如何，它是一種優勢，因為它讓戰士可以暫時停下來重新評估情況，重新考慮立場。然而，為了能夠持續並正確地利用這額外的時刻，他說一個戰士必須不屈不撓地奮鬥一生。

我曾絕望地認為，我永遠不會體驗到那種感覺。據我所知，這是不可能即興生起的。對我來說，思維它的益處，或去推斷出它出現的可能性，都是無用的。

在我認識唐望的那些年裡，我確實體驗到與世界的個人聯繫在逐漸減少；但那是發生在智識的層面上。在我的日常生活中，直到我失去人類形象的那一刻，我都沒有改變。

我與拉葛達推測，失去人類形象的概念指的是，當弟子在訓練過程中達到某個門檻時的一種身體狀況。

儘管如此，對於拉葛達和我來說，奇怪的是，失去人類形象的最終結果，不僅是那種苦心追求的超然感，也是我們那難以達到的回憶任務的完成。

在這種情況下，智識再次只發揮最小的作用。

《老鷹的贈予》pp. 138-139，重譯


La Gorda, upon hearing my report, said that this time for certain I had lost my human form; that I had dropped all my shields, or most of them. She was right. Without knowing how or even realizing what had happened, I found myself in a most unfamiliar state. I felt detached; unbiased.
It did not matter what la Gorda had done to me. It was not that I had forgiven her for her reproachable behavior with me. It was as if there had never been any betrayal. There was no overt or covert rancor left in me for la Gorda, or for anyone else.

What I felt was not a willed indifference, nor negligence to act. Neither was it alienation, nor even the desire to be alone. Rather, it was an alien feeling of aloofness; a capability of immersing myself in the moment, and of having no thoughts whatever about anything else.

People's actions no longer affected me because I had no more expectations of any kind. A strange peace became the ruling force in my life. I felt I had somehow adopted one of the concepts of a warrior's life: detachment.

La Gorda said that I had done more than adopt it: I had actually embodied it.

Don Juan and I had had long discussions on the possibility that someday I would do just that. He had said that detachment did not automatically mean wisdom, but that it was, nonetheless, an advantage because it allowed the warrior to pause momentarily to reassess situations; to reconsider positions. In order to use that extra moment consistently and correctly, however, he said that a warrior had to struggle unyieldingly for a lifetime.

I had despaired that I would never experience that feeling. As far as I could determine, there was no way to improvise it. It had been useless for me to think about its benefits, or to reason out the possibilities of its advent.

During the years I had known don Juan, I certainly experienced a steady lessening of personal ties with the world; but that had taken place on an intellectual plane. In my everyday life, I was unchanged until the moment I lost my human form.

I speculated with la Gorda that the concept of losing the human form refers to a bodily condition that besets the apprentice upon his reaching a certain threshold in the course of training.

Be that as it may, the end result of losing the human form for la Gorda and myself, oddly enough, was not only the sought-after and coveted sense of detachment, but also the fulfillment of our elusive task of remembering.

And again in this case, the intellect played a minimal part.

[SW]

今天摘的部分，是關於集體做夢或共同做夢。我看是有點難度，除非你和隊友每天都能穩定進入巫士做夢狀態，這樣才可以彼此相約，一起進入做夢，所以才談到約好時間，進而找到彼此後該怎麼做。

（我的經驗大概只有跟人約好傳遠距的宇宙靈氣，不管我是發送方或是接收方，約好起迄時間，事後匯報彼此感受，也是蠻有趣的一件事。）

共同做夢的經驗我沒有，組員當中也只有男女朋友一起進入普通夢，有類似的夢境相，但根據個人闡釋有分歧的夢描述。這個比較不符合以下描述的，從兩人相距「最遠」的地方開始練起。因為同躺一張床上入睡，是「最近」的地方。

關於以上共同夢的描述，可見賽斯資料，於此不贅。以下分享藏傳佛教體系的一個案例，這裡應該比較接近共同做夢，因為兩者均為夢修成就者，當然夢中就有高程度的覺知了：

[color=#800000]有關參與共同夢的夢者所見之差異，丹增嘉措活佛所著《夢的修行》中提到：「以前，烏金巴大師、達絲巴大師和察瓊巴喇嘛三位一同相約，在當天晚上共赴同一剎土。兩位大師因夢修法成就甚高，所見景象別無二致，而察瓊巴喇嘛夢修成就程度一般，他之所見與他兩就略有出入。」（2006/04/20 Journal）

至於這裡則是共同做夢（魯宓翻成集體做夢），不是共同夢，所以卡氏與拉葛達做夢中所見，不會有任何差異[/color]


「唐望故事」做夢篇 REVIEW-33

「你認為我們該從事什麼樣的做夢？」她問。

「有多少種做夢呢？」我問。

「我們可以共同做夢（dreaming together），」她回答，「我的身體告訴我，我們已經做過了。我們曾經一起進入做夢。這對我們來說是家常便飯，就像我們共同看見一樣。」

「但是我們不知道共同做夢的程序是什麼。」我說。

「我們也不知道如何共同看見，但是我們還是看見了，」她說，「我敢肯定，如果我們嘗試，我們就能做到，因為戰士所做的任何事情都沒有步驟。只有個人力量，而現在我們擁有了。

「我們應該從盡可能相隔最遠的兩個不同地方開始做夢。先進入做夢的人要等待對方。一旦我們找到彼此，我們就要勾住手臂（interlock our arms），一起更深入做夢。」

我告訴她，如果我比她早進入做夢，我不知道該如何等她。她自己也無法解釋會碰到的事，但她說等待另一個做夢者，就是約瑟芬娜所說的「抓住」他們。拉葛達曾被約瑟芬娜抓住過兩次。

「約瑟芬娜之所以稱之為『抓住』，因為其中一人必須抓住另一人的手臂。」她解釋道。

然後她示範，藉著我們相互抓住對方手肘下方（按：接近手腕），然後她的左前臂鎖住我的右前臂的過程。

「我們如何在做夢時這樣做呢？」我問。

我個人認為做夢是可以想像到的最私密的狀態之一。

「我不知道怎麼做，但是我會抓住你，」拉葛達說，「我想我的身體知道怎麼做。不過，我們談論得越多，它看起來就越難。」

我們從兩個相距遙遠的地方開始做夢。由於進入做夢是無法事先安排的，我們只能約定躺下來睡覺的時間。我預期到可能要等待拉葛達的這個可能性，帶給我很大的焦慮，所以我無法像往常一樣輕鬆地進入做夢。

經過約十到十五分鐘的輾轉不安後，我終於成功地進入一種我稱之為「靜態守夜」的狀態。

《老鷹的贈予》pp. 155-157，重譯

"What kind of dreaming do you propose we should do?" she asked.

"How many kinds are there?" I asked.

"We could do dreaming together," she replied. "My body tells me that we have done this already. We have gone into dreaming as a team. It'll be a cinch for us- as it was for us to see together."

"But we don't know what the procedure is to do dreaming together," I said.

"We didn't know how to see together and yet we saw," she said. "I'm sure that if we try we can do it, because there are no steps to anything a warrior does. There is only personal power. And right now we have it.

"We should start out dreaming from two different places as far away as possible from each other. The one who goes into dreaming first waits for the other. Once we find each other, we interlock our arms and go deeper in together."

I told her that I had no idea how to wait for her if I went into dreaming ahead of her. She herself could not explain what was involved, but she said that to wait for the other dreamer was what Josefina had described as 'snatching' them. La Gorda had been snatched by Josefina twice.

"The reason Josefina called it snatching was because one of us had to grab the other by the arm," she explained.

She demonstrated then a procedure of interlocking her left forearm with my right forearm by each of us grabbing hold of the area below each other's elbows.

"How can we do that in dreaming?" I asked.

I personally considered dreaming one of the most private states imaginable.

"I don't know how, but I'll grab you," la Gorda said. "I think my body knows how. The more we talk about it, though, the more difficult it seems to be."

We started off our dreaming from two distant locations. We could agree only on the time to lie down since the entrance into dreaming was something impossible to prearrange. The foreseeable possibility that I might have to wait for la Gorda gave me a great deal of anxiety, and I could not enter into dreaming with my customary ease.

After some ten to fifteen minutes of restlessness I finally succeeded in going into a state I call restful vigil.