作夢者班/做夢者班 II

本論壇自 2009 起分享南開諾布仁波切之教法,目前歸屬於象雄文化。Email: dreamworkforum@gmail.com

跨界夢修相關書籍摘錄(1)

Being-in-Dreaming、The Wheel of Time、The Art of Dreaming 等書札記、摘譯與翻譯;個人夢修心得整理。

《巫士唐望的教誨》出版三十週年之紀念序文(2)

文章SW » 2016-08-27, 14:11

閱讀此序文可以比較快切入唐望巫士傳承的理論架構中。不然我們接下去摘《做夢的藝術》還是會碰到諸如「看見」(直接感知能量)、「聚合點」的移動、鉤上「意願」能量團等的解釋問題。

方才在《大圓勝慧》中讀到(三本初潛能)音聲、光明和毫光(sound, light, rays),毫光(光芒)在唐望故事中則翻為「明晰纖維」。


躍入新「認知系統」的多重地平線——出版三十週年之紀念序文(2)
  
文/卡羅斯‧卡斯塔尼達

看見「生命能量」的波動 Seeing the move of "animate energy"

唐望說,被視為古代墨西哥巫士「認知系統」的基石的一項「能量事實」是,宇宙的一切都是能量的表現。那些巫士直接「看見」能量,所得到的「能量事實」是,宇宙是由兩種相互矛盾卻同時相輔相成的力量所構成。他們把那兩種力量稱為「生命能量」與「無生命能量」。

Don Juan said that the energetic fact which was the cornerstone of the cognition of the shamans of ancient Mexico was that every nuance of the cosmos is an expression of energy. From their plateau of seeing energy directly, those shamans arrived at the energetic fact that the entire cosmos is composed of twin forces which are opposite and complementary to each other at the same time. They called those two forces animate energy and inanimate energy.

在他們的「看見」之下,「無生命能量」是沒有覺知的。對於巫士而言,覺知是「生命能量」的一種波動狀態。唐望說,古代墨西哥巫士「看見」世上一切有機物都擁有波動能量,他們稱之為「有機生物」,他們「看見」「有機生物」自己設定了波動能量的聚合與限制。他們也「看見」了一團波動的「生命能量」會自己產生獨立的聚合,不需要依附在有機物之上。他們稱之為「無機生物」,把它們描述為一團肉眼看不見的能量聚合,其能覺知自身並具有整體性,而聚合它們的力量不同於聚合「有機生物」的力量。

They saw that inanimate energy has no awareness. Awareness, for shamans, is a vibratory condition of animate energy. Don Juan said that the shamans of ancient Mexico were the first ones to see that all the organisms on Earth are the possessors of vibratory energy. They called them organic beings, and saw that it is the organism itself which sets up the cohesiveness and the limits of such energy. They also saw that there are conglomerates of vibratory, animate energy which have a cohesion of their own, free from the bindings of an organism. They called them inorganic beings, and described them as clumps of cohesive energy that are invisible to the human eye, energy that is aware of itself, and possesses a unity determined by an agglutinating force other than the agglutinating force of an organism.

唐望傳承中的巫士「看見」了「生命能量」的基本狀態,不管是有機或無機,是把宇宙的外在能量轉變為感官上的資訊。在「有機生物」的情況中,這種感官資訊會被轉變成一種詮釋系統,外在能量會被分類,而每種分類會得到特定的回應,不管那種分類是什麼。巫士的理論是,在「無機生物」的領域中,它們將外在能量轉變成感官資訊後,感官資訊的詮釋必然也是根據它們所可能使用的任何不可思議的形式來進行。

The shamans of don Juan's lineage saw that the essential condition of animate energy, organic or inorganic, is to turn energy in the universe at large into sensory data. In the case of organic beings, this sensory data is then turned into a system of interpretation in which energy at large is classified an a given response is allotted to each classification, whatever the classification may be. The assertion of sorcerers is that in the realm of inorganic beings, the sensory data into which energy at large is transformed by the inorganic beings, must be, by definition, interpreted by them in whatever incomprehensible form they may do it.

根據巫士的邏輯,在人類的情況中,感官資訊的詮釋系統就是我們的「認知系統」。他們認為我們的「認知系統」可以暫時被中斷,因為它只是一種分類系統,感官資訊的詮釋與反應是一起分類的。巫士說,當這種中斷發生時,就可以直接知覺能量在宇宙中的流動。巫士把這種直接知覺能量描述為眼睛的看見,雖然眼睛在這裡只有很微小的作用。

According to the shaman's logic, in the case of human beings, the system of interpreting sensorial data is their cognition. They maintain that human cognition can be temporarily interrupted, since it is merely a taxonomical system, in which responses have been classified along with the interpretation of sensory data. When this interruption occurs, sorcerers claim that energy can be perceived directly as it flows in the universe. Sorcerers describe perceiving energy directly as having the effect of seeing it with the eyes, although the eyes are only minimally involved.

直接感知能量,使唐望傳承中的巫士能把人類「看見」而成一團能量場,像個明亮的球體。以這種方式觀察人類,使那些巫士能夠得到驚人的能量結論。他們發現這些明晰球體都與宇宙中一團無法想像的龐大能量聚合有個別的連接;他們把這團龐大聚合稱為「覺知的黑暗海洋」。他們注意到單獨的球體與「覺知的黑暗海洋」的連接是在球體表面上非常明亮的一點。那些巫士把這個連接點稱為「聚合點」,因為他們發現知覺是發生在這一點上。外在能量在「聚合點」上被轉變為感官資訊,然後被詮釋為我們周遭的世界。

To perceive energy directly allowed the sorcerers of don Juan's lineage to see human beings as conglomerates of energy fields that have the appearance of luminous balls. Observing human beings in such a fashion allowed those shamans to draw extraordinary energetic conclusions. They noticed that each of those luminous balls is individually connected to an energetic mass of inconceivable proportions that exists in the universe; a mass which they called the dark sea of awareness. They observed that each individual ball is attached to the dark sea of awareness at a point that is even more brilliant than the luminous ball itself. Those shamans called that point of juncture the assemblage point, because they observed that it is at that spot that perception takes place. The flux of energy at large is turned, on that point, into sensorial data, and those data are then interpreted as the world that surrounds us.

當我要唐望解釋,這種能量轉變為感官資訊的過程大如何發生的,他說巫士所知道的是,被稱為「覺知的黑暗海洋」的龐大能量提供了人類任何必要的手段,來把能量轉變為感官資訊,而這樣的過程是不可能被解讀的,因為其來源是如此的廣大無邊。

When I asked don Juan to explain to me how this process of turning the flux of energy into sensory data occurred, he replied that the only thing shamans know about this is that the immense mass of energy called the dark sea of awareness supplies human beings with whatever is necessary to elicit this transformation of energy into sensory data, and that such a process could not possibly ever be deciphered because of the vastness of that original source.

古代墨西哥巫士把他們的「看見」集中於「覺知的黑暗海洋」上,他們發現整個宇宙都是由明亮的纖維所構成,這些纖維延伸至無限。巫士把它們形容為四面八方散射,而又不會碰觸的明亮纖維。他們「看見」它們是單獨的纖維,但是又以不可思議的龐大數量集結在一起。

What the shamans of ancient Mexico found out when they focused their seeing on the dark sea of awareness was the revelation that the entire cosmos is made of luminous filaments that extend themselves infinitely. Shamans describe them as luminous filaments that go every which way without ever touching one another. They saw that they are individual filaments, and yet, they are grouped in inconceivably enormous masses.
SW
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文章: 4158
註冊時間: 2012-03-05, 16:23
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《巫士唐望的教誨》出版三十週年之紀念序文(3)

文章SW » 2016-08-28, 20:05

請注意文中「意識」英文是 aware, awareness,可翻為覺知,不宜想成佛法第六意識的意識。聚合點理論是整個唐望論述的核心。

躍入新「認知系統」的多重地平線——出版三十週年之紀念序文(3)  

文/卡羅斯‧卡斯塔尼達

移動「聚合點」,看見新世界
Move "the assemblage point" to see a new world


除了「覺知的黑暗海洋」之外,巫士還發現另一團龐大無比的能量纖維,巫士很喜愛它的波動,把它稱之為「意願」,而巫士集中注意力到這團能量上的做法,也稱為「意願」。他們「看見」整個宇宙是「意願」的宇宙,對他們而言,「意願」相等於智性。因此宇宙對他們而言,是具有最高的智性。他們的結論成為他們「認知系統」的一部分:這團波動的能量能夠察覺自己,具有最高的智性。他們發現宇宙中的「意願」聚合決定著宇宙中所有可能發生的異動與變化,不是由於盲目而專斷的外在情況所致,而是這團波動能量本身的「意願」所致。

Another of such masses of filaments, besides the dark sea of awareness which the shamans observed and liked because of its vibration, was something they called intent, and the act of individual shamans focusing their attention on such a mass, they called intending. They saw that the entire universe was a universe of intent, and intent, for them, was the equivalent of intelligence. The universe, therefore, was, for them, a universe of supreme intelligence. Their conclusion, which became part of their cognitive world, was that vibratory energy, aware of itself, was intelligent in the extreme. They saw that the mass of intent in the cosmos was responsible for all the possible mutations, all the possible variations which happened in the universe, not because of arbitrary, blind circumstances, but because of the intending done by the vibratory energy, at the level of the flux of energy itself.

唐望指出,在日常生活的世界中,人類使用「意願」來詮釋世界。例如說,唐望提醒我一個事實,我的日常世界不是由我的知覺所控制,而是由我知覺的詮釋所控制。他提出了「大學」的概念作為例子,當時這個概念對我有無比的重要性。他說「大學」不是什麼我可以用感官知覺到的事物,因為不管是我的視覺、聽覺、味覺、觸覺或嗅覺,都無法提供我任何「大學」的線索。「大學」只發生於我的「意願」中,而為了能建構它,我必須使用我身為文明人所知的一切,以刻意或潛意識的方式。

Don Juan pointed out that in the world of everyday life, human beings make use of intent and intending in the manner in which they interpret the world. Don Juan, for instance, alerted me to the fact that my daily world was not ruled by my perception, but by the interpretation of my perception. He gave as an example the concept of university, which at that time was a concept of supreme importance to me. He said that university was not something I could perceive with my senses, because neither my sight nor my hearing, nor my sense of taste, nor my tactile or olfactory senses, gave me any clue about university. University happened only in my intending, and in order to construct it there, I had to make use of everything I knew as a civilized person, in a conscious or subliminal way.

宇宙是由明亮纖維所組成的,這個「能量事實」使巫士達成一個結論:每條單獨而無限延伸的能量纖維都是一條能量場。他們觀察到,這些明亮纖維、或能量場,碰觸、穿過了「聚合點」。由於「聚合點」的大小相當於一個現代的網球,因此只有固定數量的能量場碰觸與穿過「聚合點」,雖然數量可達億兆之多。

The energetic fact of the universe being composed of luminous filaments gave rise to the shamans' conclusion that each of those filaments that extend themselves infinitely is a field of energy. They observed that luminous filaments, or rather fields of energy of such a nature converge on and go through the assemblage point. Since the size of the assemblage point was determined to be equivalent to that of a modern tennis ball, only a finite number of energy fields, numbering, nevertheless, in the zillions, converge on and go through that spot.

當古代墨西哥巫士「看見」了「聚合點」,他們發現一項「能量事實」:穿過「聚合點」的能量場的衝擊力被轉變為感官資訊,然後資訊被詮釋為日常世界的「認知系統」。那些巫士把人類會擁有協調一致的「認知系統」,歸因於人類全體的「聚合點」都位於明晰能量球體相同的位置:在肩胛骨的高度,一臂之遙,貼著明晰球體的表面。

When the sorcerers of ancient Mexico saw the assemblage point, they discovered the energetic fact that the impact of the energy fields going through the assemblage point was transformed into sensory data; data which were then interpreted into the cognition of the world of every-day life. Those shamans accounted for the homogeneity of cognition among human beings by the fact that the assemblage point for the entire human race is located at the same place on the energetic luminous spheres that we are: at the height of the shoulder blades, an arms's length behind them, against the boundary of the luminous ball.

古代墨西哥巫士對於「聚合點」的「看見」觀察,使他們發現「聚合點」在正常睡眠,或極端疲倦,或疾病,或食用知覺轉變性植物的情況下,會移動位置。那些巫士「看見」當「聚合點」在新的位置時,會有不同的能量場束穿過它,迫使「聚合點」把那些能量場轉變為感官資訊,然後加以詮釋,結果產生一個全新的世界供人知覺。那些巫士表示,在如此方式下產生的每一個新世界都是各自獨立的世界,不同於日常的世界,但是很相似,一個人可以活在裏面,死在裏面。

Their seeing-observations of the assemblage point led the sorcerers of ancient Mexico to discover that the assemblage point shifted position under conditions of normal sleep, or extreme fatigue, or disease, or the ingestion of psychotropic plants. Those sorcerers saw that when the assemblage point was at a new position, a different bundle of energy fields went through it, forcing the assemblage point to turn those energy fields went through it, forcing the assemblage point to turn those energy fields into sensory data, and interpret them, giving as a result a veritable new world to perceive. Those shamans maintained that each new world that comes about in such a fashion is an all-inclusive world, different from the world of everyday life, but utterly similar to it in the fact that one could live and die in it.

對於唐望這樣的巫士,「意願」最重要的練習是有意志地移動「聚合點」到事先決定的能量球體位置上,這意味著,經過數千年的探索,唐望傳承的巫士發現在我們的明晰球體上有關鍵的位置,「聚合點」可以移動到那些位置上,所承受的新能量場能造成一個完全真實而嶄新的世界。唐望向我保證一個「能量事實」:只要是人類,就可以去所有這些世界中探索,這種可能性是屬於所有人類的傳承。他說那些世界就在那裏,等待我們去發掘,懇求我們去發掘,而所有巫士,或所有人所需要做到的,是去「意願」「聚合點」的移動。

For shamans like don Juan Matus, the most important exercise of intending entails the volitional movement of the assemblage point to reach predetermined spots in the total conglomerate of fields of energy that make up a human being, meaning that through thousands of years of probing, the sorcerers of don Juan's lineage found out that there are key positions within the total luminous ball that a human being is where the assemblage point can be located and where the resulting bombardment of energy fields on it can produce a totally veritable new world. Don Juan assured me that it was an energetic fact that the possibility of journeying to any of those worlds, or to all of them, is the heritage of every human being. He said that those worlds were there for the asking, as questions are sometimes begging to be asked, and that all that a sorcerer or a human being needed to reach them was to intend the movement of the assemblage point.

關於「意願」的另一項課題,是古代墨西哥巫士的另一項「能量事實」:我們都是不斷地被宇宙本身所牽扯、考驗著。宇宙基本上是最極端的弱肉強食,但是這種弱肉強食不是我們一般所瞭解的概念:為了自己的利益而去偷搶掠奪,傷害他人。對古代墨西哥巫士而言,宇宙的弱肉強食是指宇宙的「意願」要不停地考驗覺知。他們「看見」宇宙創造出億兆的「有機生物」與億兆的「無機生物」。宇宙對它們全體施加壓力,強迫它們發展覺知,以這種方式,宇宙試圖去覺知自身。因此,在巫士的「認知系統」中,覺知是最終的課題。

Another issue related to intent, but transposed to the level of universal intending, was, for the shamans of ancient Mexico the energetic fact that we are continually pushed and pulled and tested by the universe itself. It was for them an energetic fact that the universe in general is predatorial to the maximum, but not predatorial in the sense in which we understand the term: the act of plundering or stealing, or injuring or exploiting others for one's own gain. For the shamans of ancient Mexico, the predatory condition of the universe meant that the intending of the universe is to be continually testing awareness. They saw that the universe creates zillions of organic beings and zillions of inorganic beings. By exerting pressure on all of them, the universe forces them to enhance their awareness, and in this fashion, the universe attempts to become aware of itself. In the cognitive world of shamans, therefore, awareness is the final issue.

圖檔
SW
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文章: 4158
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《巫士唐望的教誨》出版三十週年之紀念序文(4)

文章SW » 2016-08-30, 21:02

以下把 awareness 改譯為「覺知」,因為如果卡氏要講「意識」,為何不用 consciousness?

以講英文為主的創巴仁波切兒子米龐仁波切,他的部落格文章裡提到英文說覺知好像只能講 awarensee,但事實上覺知有很多層次:


在藏文裡,奢摩他(Shamatha)中的「專注一心」(mindfulness),藏文為 trenpa;而奢摩他中的「覺知」(awareness),藏文為 sheshin,sheshin 可翻作「覺知」(awareness),或「內省」(introspection),及「當下覺知」(presently knowing)。「專注一心」的力量,在於我們能把心帶回到呼吸上;而「當下覺知」的力量,則是明白自己何時這麼做。

因英文語詞的有限性,awareness 常被用在許多場合之下。例如說,金剛乘最高的教授——大圓滿(Dzogchen)裡的 rigpa,英譯也是 awareness;中譯可以見到的翻法,則有明覺、本覺、覺性、覺知。中文翻譯也有英文翻譯同樣的問題,談到「覺知」時,常常無法區分,到底是在講哪一個層次、哪一個內涵範疇的「覺知」。(摘自〈止、觀、專注於一、與當下覺知 〉)



躍入新「認知系統」的多重地平線——出版三十週年之紀念序文(4)  

文/卡羅斯‧卡斯塔尼達

追尋「最終旅程」,完全自由The definitive journey to total freedom

唐望與他傳承中的巫士把「覺知」視為一種行動,刻意地意識到人類所有的知覺可能性,而不只是由文化所設定的知覺可能性,因為那種設定似乎是為了要限制其中成員的知覺能力。唐望表示,去釋放人類所有的知覺能力,並不會干擾到原本的行為效率。事實上,原本的行為效率會成為重要的課題,因為它會得到一種新的價值。效率成為最必要的要求。不談理想或虛假的目標,人類只有效率來作為引導的力量。巫士稱此為「完美無缺」;對他們而言,完美無缺就是要去盡一個人最大的努力,而且還要再多加一分。他們從直接「看見」能量在宇宙中的流動來得到效率。如果能量以特定的方式流動,那麼跟隨能量的流動,就是效率。因此,當巫士面對他們「認知系統」中的「能量事實」時,效率是他們所使用的共同要素。

Don Juan Matus and the shamans of his lineage regarded awareness as the act of being deliberately conscious of all the perceptual possibilities of man, not merely the perceptual possibilities dictated by any given culture whose role seems to be that of restricting the perceptual capacity of its members. Don Juan maintained that to release, or set free, the total perceiving capacity of human beings would not in any way interfere with their functional behavior. In fact, functional behavior would become an extraordinary issue, for it would acquire a new value. Function in these circumstances becomes a most demanding necessity. Free from idealities and pseudo-goals, man has only function as his guiding force. Shamans call this impeccability. For them, to be impeccable means to do one's utmost best, and a bit more. They derived function from seeing energy directly as it flows in the universe. If energy flows in a certain way, to follow the flow of energy is, for them, being functional. Function is, therefore, the common denominator by means of which shamans face the energetic facts of their cognitive world.

對於巫士的「認知系統」所有單元的運用,使唐望與他傳承中的巫士得到一個古怪的能量結論,乍看之下只與他們個別的情況有關,但是仔細觀察後,可以適用於我們所有人身上。根據唐望的說法,巫士追尋的最高點,也是最終極的「能量事實」,不僅適用於巫士,也適用於世上所有人;他稱之為「最終的旅程」。

The exercise of all the units of the sorcerers' cognition allowed don Juan and all the shamans of his lineage to arrive at odd energetic conclusions which at first sight appear to be pertinent only to them and their personal circumstances, but which, if they are examined with care, may be applicable to any one of us. According to don Juan, the culmination of the shamans' quest is something he considered to be the ultimate energetic fact, not only for sorcerers, but for every human being on Earth. He called it the definitive journey.

「最終的旅程」是指個別的覺知力,經過巫士的「認知系統」加強到極限後,能夠超越生物個體聚合能力的終點,亦即,能夠超越死亡。古代墨西哥巫士的瞭解是,這種超越的覺知是指人類的覺知力能夠超越已知的一切,抵達宇宙流動能量的層次。到最後,像唐望這樣的巫士對於這種追尋的定義是,去成為一種「無機生物」,也就是意味著能量覺知自身,變成有聚合的單位,但不是有機體。他們把這種認知稱為「完全的自由」,在這種狀態中,覺性仍然存在著,自由於社會制度與言語系統的束縛之外。

The definitive journey is the possibility that individual awareness, enhanced to the limit by the individual's adherence to the shamans' cognition, could be maintained beyond the point at which the organism is capable of functioning as a cohesive unit, that is to say, beyond death. This transcendental awareness was understood by the shamans of ancient Mexico as the possibility for the awareness of human beings to go beyond everything that is known, and arrive, in this manner, at the level of energy that flows in the universe. Shamans like don Juan Matus defined their quest as the quest of becoming, in the end, an inorganic being, meaning energy aware of itself, acting as a cohesive unit, but without an organism. They called this aspect of their cognition total freedom, a state in which awareness exists, free from the impositions of socialization and syntax.

以上是我從古代墨西哥巫士的「認知系統」中所得到的一些結論。在《巫士唐望的教誨》一書出版多年後,我明白了唐望給予我的是一種完全的認知系統革命。在我之後的著作中,我嘗試傳達能夠使這種認知系統革命產生效果的步驟。事實上,唐望讓我認識了一個活生生的世界,這個世界永不止息地改變。因此這些結論只是記憶的工具,或者可使用的結構,幫助我們躍入新「認知系統」的多重地平線之中。

These are the general conclusions that have been drawn from my immersion in the cognition of the shamans of ancient Mexico. Years after the publication of the Teachings of Don Juan : A Yaqui Way of Knowledge, I realized that what don Juan Matus had offered me was a total cognitive revolution. I have tried, in my subsequent works, to give an idea of the procedures to effectuate this cognitive revolution. In view idea of the fact that don Juan was acquainting me with a live world, the processes of change in such a live world a live world never cease. Conclusions, therefore, are only mnemonic devices, or operational structures, which serve the function of springboards into new horizons of cognition.
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Re: 跨類夢修相關書籍摘錄

文章一意孤行 » 2016-08-30, 21:46

"想要做出清明夢,平日就要練習停頓語言思維的禪修靜坐。如果只在睡覺時才想到要做清明夢,通常都是緣木求魚。"-----比较同意这个说法,我也是总停不下内心的思考对话,感觉做清明梦比较难。
师姐给出的《巫士唐望的教誨》出版三十週年之紀念序文真的很好,以前应该也看过吧,但记忆不深,这次重新拜读,感觉的确是「唐望故事」全系列的精華,点睛之笔,让我对整个系列有了清晰的认知,同时也对我思考的其他教法产生了触类旁通之感,非常值得收藏。谢谢师姐!
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Re: 跨類夢修相關書籍摘錄

文章SW » 2016-08-30, 21:57

一意孤行 寫:《巫士唐望的教誨》出版三十週年之紀念序文真的很好,以前应该也看过吧,但记忆不深,这次重新拜读,感觉的确是「唐望故事」全系列的精華,点睛之笔,让我对整个系列有了清晰的认知,同时也对我思考的其他教法产生了触类旁通之感,非常值得收藏。谢谢师姐!


我剛把 (1)~(4) aware, awareness 都改成覺知,以免跟我們所認知的「意識」混淆,重新看過,應該感受更不一樣。
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《意識的歧路》(1)

文章SW » 2016-09-03, 13:15

很多人宣稱自己無夢,或很少作夢,其實是他們的覺察力不及於夢,所以才一片空白。以下面達賴喇嘛和六位腦科學家的對話,若按所說低標來算,至少一晚六小時睡眠也有四個夢:

4 x 15min=60min,每天有 1 小時快速動眼期(REM)。
4 x 30d=120,每個月要記到 120 個夢才正常。


測量睡眠和夢之週期 Measuring Sleep and Dream Cycles

測量腦、眼和肌肉,我們能確認三種狀態:清醒、無夢之睡眠、有夢之睡眠。無夢和有夢的睡眠交互改變,持續約九十分鐘,起先的六十至七十分鐘無夢,最後的十五至二十分鐘有夢。這意味著六至八小時的睡眠將有四或五個夢,每個夢持續十五至二十分鐘,或者更久。換言之,每夜有長達兩小時的夢,平均分配在整個晚上。

年長者的睡眠通常短而淺。隨著年齡的遞增,有夢睡眠所花的時間有些微減少。
Sleep generally becomes shorter and shallower with age. And with aging, there is a slight decrease in the amount of time spent in the state of sleep associated with dreaming.

有夢的睡眠稱為「快速眼動睡眠」,因為眼球非常戲劇化地轉動。
The stage of sleep associated with dreaming is called “rapid eye movement” or REM sleep because the eyes move around very dramatically.

作夢的目的是什麼? What is the Purpose of Dreaming?

在睡夢中,前腦的活動,也就是這種作夢的方式,到底能帶來什麼利益?我們猜測它與維持清醒時的注意能力有關。
Exactly what benefits does this fore-brain activation, this dreaming state, confer? We suspect that it has something to do with the capacity to maintain attention during the waking state.

意識清明的夢 Lucid Dreaming

達賴喇嘛:在佛教的夢瑜伽中,有一種特殊的修持,清明夢行者在作夢時,被告知要覺察到此作夢狀態,且禪修特定主題。
DALAI LAMA: In the Buddhist practice of dream yoga, there is a particular practice in which the lucid dreamer, while in the dream state, is told to be conscious of the dream state, and told to meditate on something specific.

達賴喇嘛:以佛教的觀點來看,人能夠區分作夢的不同狀態。一般而言,夢就是夢,是你無法控制的。然而,對於高階禪修行者來說,的確可能透過夢獲得某些洞見。
DALAI LAMA: From a Buddhist point of view, one might be able to distinguish different states of dreaming. Generally speaking, a dream is a dream, something you can’t control. But for the highly advanced meditator, there could be possibilities for gaining certain insights through dreams.

(《意識的歧路》pp. 119-136)
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《意識的歧路》(2)

文章SW » 2016-09-05, 14:54

微細意識的顯現-1
Manifestations of Subtle Consciousness


有關生理學的密續體系,在藏傳佛教中相當重要,即認出(recognize)在無夢深睡及其他狀態(包括高潮)下微細意識的顯現,這些〔狀態〕被視為是讓自己熟悉微細意識的機會,以便為死亡時它的顯現做準備。

The tantric systems of physiology that are important in Tibetan Buddhism recognize manifestations of subtle consciousness in deep, nondreaming sleep, and in other states including orgasm. These are seen as opportunities to familiarize oneself with subtle consciousness in preparation for its manifestation at death.

藏傳佛教對「意識」一詞的意義理解比西方科學來得廣泛,特別是「微細意識」可能包括西方科學認定的「潛意識」心理活動,或甚至在我們通常認為是無意識的狀態中。

Tibetan Buddhism understands a broader range of meaning in the term “consciousness” than Western science, and “subtle consciousness” in particular may include mental activity that occurs in the realm that Western science classifies as “subconscious” or even during states which we normally consider unconscious.

達賴喇嘛:在佛教典籍中有某種稱為密續的,有一部叫《時輪密續》,此體系的理論認為身體在清醒、有夢睡眠、無夢睡眠和高潮這四個狀態下,各有相應的微細物質,叫作「明點」,而且這四種明點在身體中各有特定的來源和位置。

DALAI LAMA: In a certain body of Buddhist treatises known as tantra, there is one called the Kalacakra Tantra. A theory of this system identifies the following four states: the waking state, the dreaming sleep state, the nondreaming sleep state, and, finally, the orgasm. There is a kind of physical substance in the body, called “drops,” associated with each of these four states, and each of those four kinds of substances has its specific source and location within the body.

佛教認為,微細意識經常隱而不顯。事實上,有四種不同程度知覺的微細形式,會在四種情況下顯露:高潮、打哈欠、打噴涕、無夢深睡。

In Buddhism, the subtle state of consciousness is often not manifest, not evident. In fact, there are four occasions in which to varying degrees the subtle form of awareness manifests itself: orgasm, yawning, sneezing, and deep, dreamless sleep.

達賴喇嘛:佛教不談腦,只談主觀意識還有主觀所經驗到的能量。在此架構內,再去區分較粗及較微細的意識狀態,配合體內較粗重及較微細的能量。熟睡時,五感官不活躍,與之相應的中心也不活躍,這些是比較粗的改變。在進入無夢深睡的過程中,比較粗的知覺狀態也變得不活躍,而純粹的心智覺知的微細狀態則變得明顯。

DALAI LAMA: Within the Buddhist tradition, we don’t speak in terms of the brain but rather of subjective awareness, and also energies as these are experienced subjectively. Within that context, a distinction is made between grosser and subtler states of consciousness associated with grosser and subtler states of energy within the body. In deep sleep, the five sensory modalities have become inactive, and correspondingly the centers associated with them have become inactive. These changes are considered relatively gross. They also take place in a sequential process of going into deep, dreamless sleep, with these grosser states of awareness going dormant and the more subtle state of purely mental awareness becoming evident.
未經禪修調伏的心,心變得越來越微細其過程比較不明顯。進入深睡的過程有八個階段。經禪修調伏得很好的心,八階段都可以有很明顯的經驗。相對於無夢睡眠狀態,作夢狀態的意識比較粗。

In the mind that is untrained in meditative practice, this sequence of the mind becoming more subtle will frequently not be evident. There are eight stages in this process of going into deep sleep. For a mind that is very finely disciplined in meditation, each of those stages will become evident experientially. In relation to the nondreaming sleep state, the dreaming state is understood to be somewhat more gross.

若要更詳細地解釋,就需要談到身體的脈和能量中心(輪)整個系統。我們可以說,在清醒的時候,氣(能量)都聚在頂輪(與前額等高的腦中心)。作夢時,這些氣(能量)甚至多聚在喉輪(喉嚨)。深睡時,這些氣(能量)多集中在心輪;所謂心輪,並非指心臟,而是胸腔的中心。

To explain this more elaborately, we need to go into the whole system of channels and energy centers in the body, the cakras. It can be said that in the waking state, these energies tend to be drawn into a locus here in the center of the head, at the level of the forehead. In the dreaming stage, these energies will be even more drawn to a point in the throat. In the deep sleep state, these energies are more drawn into the heart. The location is not the physical heart, the organ, but the heart center which is right in the center of the chest.

(《意識的歧路》pp. 140-144)
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《意識的歧路》(3)

文章SW » 2016-09-05, 23:36

真正要體驗自然光,必須先體驗前八相(註);換言之,沒有體驗到前八相就說處於自然光狀態,基本上是妄想。自然光並不是無夢淺睡或深睡感覺光明的那狀態。前面我幻身都還沒摘完,因為好像大家不怎麼感興趣。為什麼要費事研讀這些深奧的教理呢?就是怕行者自行對號入座,「自證自知」,其實還差得遠咧!

「分離粗細二身而能證幻身則有賴善用一系列的八相——從海市蜃樓到淨光。這八相經驗至最深、最強的階段,以致於它們現起時,就如同死亡時我們所經歷的同樣生動。」(《大樂光明》)

微細意識的顯現-2
Manifestations of Subtle Consciousness


達賴喇嘛:從佛教觀點而言,八階段和體內五大的消融有關。五大是地、水、火、風、空。注意,「地大」不是指土,而是指身體的固體成分;「水大」指流體的成分,等等。這些五大的消融經過了五個相續狀態,另外還有三個,相應於愈來愈微細的意識狀態,而第八個是最微細的。

DALAI LAMA: From a Buddhist point of view, the eight stages are associated with the dissolution of the five elements within the body. The five elements are the elements of earth, water, fire, air, and consciousness. Bear in mind, “earth” doesn’t mean dirt, it refers to the solid constituents of the body; water refers to the fluid constituents, and so on. The dissolution of these elements takes place through five sequential states, and there are three more, corresponding to more and more subtle states of consciousness. The eighth is the most subtle.

亞倫‧哈伯森:生理上所定義的無夢睡眠最深狀態,在我們未受訓練的受測者來說,關連到非常低的意識狀態。

ALLAN HOBSON: The deepest stage of nondreaming sleep, defined physiologically, is associated in our untrained subjects with very low levels of consciousness.

圖登‧金巴:我想我們對「意識」一詞有誤解。西方哲學或心理學上的意識,是指有意識;反之,當佛教翻譯者使用這個術語時,它表達的意義更為廣泛,同時包含了潛意識和無意識。

THUBTEN JINPA: I think there is a certain misunderstanding of this term “consciousness.” In the Western philosophical or psychological term, consciousness is conscious, whereas, when Buddhist translators use the term, it has a wider meaning. It includes both the subconscious and unconscious levels as well.

亞倫‧哈伯森:佛教不使用「有意識」和「無意識」二詞。反之,只談論知覺的清明與微細的不同程度。舉例來說,即使當某人暈倒了,西方術語認為是無意識,但從佛教的觀點來看,意識的一種微細層次仍然存在。

ALAN WALLACE: The terms “conscious” and “unconscious” are not used in Buddhism. Rather, one speaks of differing degrees of clarity and subtlety of awareness. Even when someone has fainted, for example, and is regarded, in Western terms, as unconscious, from a Buddhist perspective a subtle level of consciousness is still present.

達賴喇嘛:早在趨入深睡的第七階段時,你會說你的知覺已降低。也就是說,心無法清楚理解任何事物。

DALAI LAMA: As early as the seventh stage approaching deep sleep, you would say that your awareness has declined. That is, the mind is not clearly apprehending anything.

在佛教心理學裡,我們認為睡眠也是許多心智因素之一;即五十一種心所當中,睡眠是其一。但睡眠心所早於深睡狀態(意指無夢狀態),因此,無夢深睡狀態就是睡眠心所已經過去了。

In Buddhist psychology, we refer to sleep as one of many mental factors. There are fifty-one mental factors, among which sleep is one. But it is said that the mental factor of sleep precedes the deep sleep state, meaning the nondreaming state. Thus, in the nondreaming deep sleep state, the mental factor of sleep has already passed.

安東尼奧‧達馬修:我有一個問題想要澄清。當你具有死前才會有的極微細意識時,那真的並不表示你具有強化、較大的知覺。事實上這表示你正把感知降低到非常低的程度,是嗎?

ANTONIO DAMASIO: I have a question, for clarification. When you have the very subtle consciousness that one is supposed to have just before death, that really does not mean that you have heightened, greater awareness, but rather the contrary. It means that in fact you are reducing perception to very low levels, right?

達賴喇嘛:是的。
DALAI LAMA: Yes.

達賴喇嘛:密續禪修的目的之一,是讓你準備好能夠利用死亡的契機。重點是那階段的心轉化成智慧,因為它是心的最微細狀態。此時環境條件影響較少,因而它更為清淨。

DALAI LAMA: One of the purposes of tantric meditation is to prepare you to be able to utilize the death opportunity. The point is to transform that stage of mind into wisdom, because it is the most subtle state of the mind. There is less influence of conditioning, so it is more pure.

(《意識的歧路》pp. 145-148)

...............................................
註:死亡八相

死亡或分解的八個過程。依據無上瑜伽密續,當死亡的時刻來臨,身體的五種氣會融入中脈,這時死者心中將出現一連串的現象:海市蜃樓、煙霧縷縷、螢火蟲光、熾紅燈火、白色現象、紅色「增長」、黑色「成就」,最後是死亡淨光的本身。(《心與夢的解析》p. 243)
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文章SW » 2016-09-05, 23:40

中英對照的理由是,順便校對一下中譯,如果有我個人覺得不妥的地方,就會改譯。當然我也不是完全改得對,反正附上英文,有能力讀英文的人更能清楚瞭解原意。
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保持寬闊週邊視覺 Keep a (far) Peripheral View

文章SW » 2016-09-11, 22:21

謝謝讀者的提問,使我們對於夢中要維持哪種觀看方式有個清楚的瞭解。以下重新校譯《力量的傳奇》所提這段:

保持寬闊週邊視覺 Keep a (far) Peripheral View

「晝光只剩下一點點了,」他說,「在暮光降臨之前,還有一件事我們必須提及。」
"There's only a bit of daylight left," he said. "There are other things we ought to touch upon before the twilight sets in."

他隨即補充說,從我「做夢」的成績看來,我一定也學會了用意志來停頓我的內心對話。我說我的確做到了。
He then added, that judging by my production in 'dreaming', I must have learned how to stop my internal dialogue at will. I told him that I had.

在我們剛開始交往時,唐望描述了另一套步驟:眼睛不聚焦任何東西地行走一段很長的距離。他的建議是不直接察看任何事物,反而是兩眼稍微相交,並對一切保持週邊視覺,一切事物便會自己對〔我們的〕眼睛呈現。

At the beginning of our association don Juan had delineated another procedure: walking for long stretches without focusing the eyes on anything. His recommendation had been to not look at anything directly; but rather, to slightly cross the eyes and keep a peripheral view of everything that presented itself to the eyes.

儘管當時我並不瞭解,他強調說,假如一個人維持他非聚焦的雙眼於地平線上方的一點上,他便有可能一次就能注意到在他眼前幾乎全 180 度範圍內的一切事物。他跟我保證說,這項練習是關閉內在對話的唯一方法。他曾時常要我報告我的進展,但後來他停止了詢問。

He had insisted, although I had not understood at the time, that if one kept one's unfocused eyes at a point just above the horizon, it was possible to notice, all at once, everything in almost the total 180-degree range in front of one's eyes. He had assured me that that exercise was the only way of shutting off the internal dialogue. He used to ask me for reports on my progress, and then he stopped inquiring about it.

我告訴唐望,我練習這項技巧好幾年了,但沒有注意到任何改變,反正我也不期望什麼改變。直到有一天我很驚訝地發覺,自己走了大約十分鐘的路而沒有對自己說過一個字。

I told don Juan that I had practiced the technique for years without noticing any change; but I had expected none anyway. One day, however, I had the shocking realization that I had just walked for about ten minutes without having said a single word to myself.

我對唐望說,在當時情況下我也體認到停止內在對話不僅是減少對自己說的話而已。我整個念頭的運作都停止了,而且我覺得自己幾乎懸空——漂浮起來。覺知到此,一種恐慌感於焉而生,我必須重新開始內在對話才能對治。

I mentioned to don Juan that on that occasion I also became cognizant that stopping the internal dialogue involved more than merely curtailing the words I said to myself. My entire thought processes had stopped, and I had felt I was practically suspended, floating. A sensation of panic had ensued from that awareness and I had to resume my internal dialogue as an antidote.

「我告訴過你,就是內在對話困住了我們,」唐望說,「這世界會是如此這般,只是因為我們告訴自己它是如此這般的。」

"I've told you that the internal dialogue is what grounds us," don Juan said. "The world is such and such, or so and so, only because we talk to ourselves about its being such and such or so and so."

唐望解釋說,進入巫士世界的通道,只有在戰士學會關閉內在對話之後才會打開。
Don Juan explained that the passageway into the world of sorcerers opens up after the warrior has learned to shut off the internal dialogue.

(《力量的傳奇》pp. 29-30)
SW
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註冊時間: 2012-03-05, 16:23
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