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(2)

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。

卡氏夢修初期經驗

文章SW » 2017-03-04, 14:11

《老鷹的贈予》是唐望故事系列十本中,僅次於《做夢的藝術》談論「做夢」最多的一本。

我個人以為行者的做夢記錄非常有參考價值,有助瞭解自己的相關經驗。這就跟閱讀成就者內傳和密傳一樣(按:外傳主要講人生事蹟,內傳則著重修證過程,密傳才會披露覺受和證量),所以有上師親自指導是最好,其他就要靠參考文獻,否則很難修學,常落入自以為是。

以下是卡氏的初期做夢經驗,都核對原文校對過了。我盡量在括弧內加上我的註解。要看夢記錄貼文及討論請見「做夢的藝術」臉書社團:
https://www.facebook.com/groups/1021010494631160/


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卡氏夢修初期經驗

我敍述我認為是我真正「做夢」的事件,唐望告訴過我,強調細節根本不是重點。他給了我一個準則:如果我有三次同樣的境相,我就要特別加以注意;否則,新手的嘗試都只是建立第二注意力的踏腳石而已。

【三次同樣境相(vision),也許講的是出體徵兆,或某個做夢位置(經常從那裡開始清明)。唐望巫士每個都有自己的引導物,拉葛達練習做夢都會先看到一隻眼睛。】

有一次我夢到我醒來並跳下了床,卻發現我自己仍然睡在床上。我看著睡著的自己,有足夠的自制記得我是在「做夢」。於是我遵照唐望給我的指示:避免突發的驚動或驚奇(surprise),對一切都不完全相信。

【做夢當中絕對不能太多情緒,情緒很耗能,應該像個冷血觀察者,即便看到什麼神佛或妖魔,都盡量不為所動。】

唐望說,「做夢者」必須以不動情緒的實驗態度來涉入。與其觀察自己睡覺的身體,「做夢者」應該走出房間之外。

我費了最大的力氣來走路。我需要用某種形式的注意力來維持住我的境相範圍,以免它分解成普通夢的短暫影像。我沒有像在日常生活中的機制來安排我的感知。一切都在面前,我無法建立一個適當的篩選程序(按:意指建立一個視覺輪廓次序)。

【做夢是一項技能:使用做夢體來感知的能力,因此初次體驗,所見景象不易聚焦,感覺跟自己有很強烈的拉扯。我有個初期出體的記錄可以另文提供參考。】

幾個月後,當我又在夢中看著我睡著的身體時,我已經有一套例行事務要做。在我規律的「做夢」的過程中,我瞭解到在那種狀態真正重要的是意志力,物質肉身是無關緊要的,它只是拖累「做夢者」的一個回憶罷了。

【這點在《力量的傳奇》有講過,到底是誰夢到誰?也許分身才是主角,它夢到肉身。就像是《駭客任務》「醒來」後才知道自己是泡在浴缸作著人生夢。】

這次我毫不猶豫地滑出房間,因為我不需要去開門或走路就可以移動。

【既然是能量體,就不需要遵從物理世界的慣性定律。】

然後,很偶然的,我瞭解到如果我不盯著東西看,而只要瞥視,就像我們在日常世界的作法,我就可以安排我的感知。換句話說,如果我一絲不茍地遵從唐望的指示,把我的「做夢」視為理所當然,我就可以使用到我日常生活的知覺形式。經過了一會兒,景象變成即便不完全熟悉也是可以控制的。

【唐望做夢訓練前期要把日常感知帶入做夢,所以我的練習包括背背1百字明咒或九九乘法表,開玩笑。日常感知也代表一種日常理性,控制即屬於理性的一部分。】

(《老鷹的贈予》pp. 68-70)

I related to them the events of what I considered my true dreaming. 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.

I made a supreme effort to walk. 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. 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.

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.

And then, quite casually, 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.
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初期做夢範例

文章SW » 2017-03-04, 14:37

說明上文「我要用某種形式的注意力來維持住我的境相範圍,以免它分解成普通夢的短暫影像。我沒有像在日常生活中的機制來安排我的感知」之範例:

No. 12 2004/09/22(三) 09:24AM (recorded 4'41") Dreaming

(最後一次看鬧鐘 9:10。本來側著睡,略有睡意就調到躺著睡,手好像還弓著在前額,那是不可能的姿勢,其實已經睡著了。)我聽著音樂,感覺掉下去了,身體震動得好厲害,一直震動到腳。舉起眼睛透過眼皮看到白色天花板(1),然後視線再往下一點,發現房間的配置不是我的房間。
我跟自己說:「這不是我的房間,我要變回我房間的樣子、我要看到我的房間。」(2),便用力想著我房間這面牆的外形。兩邊都很強,所以我看到的影像真的像是在前後拉鋸,身體的震動很強,覺得跟景物有一段距離,它不是那麼的真實,它好像在掙扎要變回我房間的樣子,我就是要把它變回來。我還在床上,感覺都還是我的房間。

覺得我快要跳出夢,那個夢已經被我控制住了,所以顯得非常的模糊、渾沌,但意識是非常清楚的。回頭看我的床想要看我的身體,但簡直無法對焦,因為我不要夢 un-real 的部分,我要 "real" 現況 ,我要真正體驗「出體」,所以必須要練習。有點冷所以我就試著再躺回床上,又有一陣震動,因為要練習,然後再起來。反正就像在一個果凍似的夢裡面就對了,它沒有實體化得很好。

我強烈要看到我的身體,可是還是非常非常模糊,覺得依然帶著夢境的影子,沒看到我的身體,只看到我的床、我的棉被,而且檯燈亮著,事實上不應該亮著,它的亮度刺到我的眼睛,讓我看不清楚。第二次爬回身體,那個夢就開始退了,意識回到身體後夢就結束了。

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(1) 聽到古怪聲響 / 透過眼瞼視物

「當你一意識到自己漸有睡意,你就是處在似睡非睡的階段。你的魂體仍在你的身體裡,但是你絕對不是處在正常的意識狀態中。你可能產生奇怪亢奮的感覺,並且聽到古怪的聲響。你會許可以透過眼瞼視物。現在,你只消放鬆,就可以出體了。」(《簡易靈魂出體法》pp. 119-120)

(2) 夢中檢視能力

「一旦你領悟到你在作夢,檢視能力被喚起,夢行動不再視為理所當然,經驗也被審視。舉例來說,你可能在你的房子裡『醒來』,比對它們正常的擺設以檢查你的房間。任何不屬於那兒的東西也許就是個幻覺,是普通夢的一部分。 如果你願意這種影像消失的話,它們會消失,留下你在基本的非幻覺的環境裡。如果你合理化這種成分,或不加批判地接受它們,那你就可能落回普通夢狀態裡。」 (《夢與意識投射》pp. 379-380)
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《喬美仁波切極密傳記》

文章SW » 2017-03-05, 13:03

《老鷹的贈予》隨後也會講到紅光現象。在我眼裡,唐望傳承夢修過程,跟所有其他長青哲學夢修體系,本質是一樣的。如果西藏苯教中(4000 年前)都在敦煌文獻中找到大圓滿教法,3000 多年的印第安薩滿巫士傳承中又難道沒有相同理念嗎?(有一說是美洲印第安溯源自北亞。)
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《喬美仁波切極密傳記》(34-36 歲的修行經驗)

34 歲以後,出現了與以往不同的修行經歷。赤裸裸的覺性已顯得非常清明,從而對自己的修行產生了一定勝解。這一期間,我多次認知粗猛之夢。有時能在覺受與夢境錯綜複雜的情況下認識心性,相伴出現神通的感覺。

據說,認知夢境與否是與精進力的大小有關。但是就我而言,這是不一定的。有時雖然白天修行狀況很好,而夜晚卻不能認知夢境會導致迷失掉。同樣,雖然白天修行狀況較差,而夜晚卻能認知夢境。

我在 36 歲時,體弱乏力,一天到晚都在昏睡。有天深更半夜,發生了一件特殊的事情。在半醒半睡假寐之際,眼前黑影晃動,影影綽綽,彷彿有什麼東西壓著,我心裡感到有些驚恐,嚇得瑟瑟發抖。突然間,耳畔響起「嗚、嗚、嗚……」、「轟隆隆」一連串莫名其妙的聲音。我見到這種情形,馬上修生起次第來加以遣除,但沒有起到多大作用。

我只好觀察自心,尋找恐懼的來源,凝視而住。這時,眼前出現一束皎潔之光,就像射進窗櫺的月光一樣……我想這肯定是白光現象。我覺得自己已經死了,感到更加害怕,萬不得已放下一切,坦然安住在「恐懼」的念頭上,心中的畏懼感頓時緩解。

後來,面前出現如火星四射般紅光閃爍的景像——也就是紅光現象……我又感到恐怖,仍採用前面「坦然安住」的方法予以化解。接著,身心出現從未有過的沉重感,直覺告訴我,有可能黑光現象出現了……身體動彈不得……猛然間,我內心深處有種感覺:這發生的一切,不是死亡現象而是夢境顯現……既然如此,應該醒過來!我使勁掙扎著從睡眠中醒來……

有一次,我在睡眠中看到紅光光束照射,當下認識了心性。不過,在這種情況下所認識的光明屬於覺受光明,這一光明是低層次的光明。如果初學者出現這類光明可千萬不要自以為修證不同凡響,而飄飄然妄乎所矣。

上述是我 36 歲以前的修行經驗。
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做夢的四種狀態

文章SW » 2017-03-10, 21:10

多年前,當我得到相當程度的「做夢」經驗後,我曾問唐望是否對我們全體有任何已知的共同步驟。他告訴我,最後分析起來,每個「做夢者」都不相同。
Years before, when I had acquired a degree of experience in dreaming, I had asked don Juan if there were any known steps which were common to all of us. He had told me that in the final analysis every dreamer was different.

但是與拉葛達談過後,我發現我們的「做夢」經驗有些相似處,我大膽提出不同階段的可能劃分。
But in talking with la Gorda I discovered such similarities in our experiences of dreaming that I ventured a possible classificatory scheme of the different stages.

「靜態的守夜」是初發狀態,在這狀態中,感官進入休眠,然而一個人還具有意識。在我的情況中,我總是會在這種狀態下感知到一大片紅色的光,就像是面對太陽眼皮緊閉時所看到的光。
Restful vigil is the preliminary state; a state in which the senses become dormant and yet one is aware. In my case, I had always perceived in this state a flood of reddish light; a light exactly like what one sees facing the sun with the eyelids tightly closed.

做夢的第二狀態,我稱為「動態的守夜」。在這個狀態中,紅色的光如霧般消散,一個人看著一個場景,像是靜態的畫面。一個人看著一個三度空間的影像——某個凍結的片段:一片風景、一條街道、一棟房子、一個人、一張臉,或任何東西。
The second state of dreaming I called dynamic vigil. In this state the reddish light dissipates, as fog dissipates, and one is left looking at a scene, a tableau of sorts, which is static. One sees a three-dimensional picture, a frozen bit of something, a landscape, a street, a house, a person, a face, or anything.

我把第三狀態稱為「被動的目擊」。在其中,「做夢者」不再觀看世界被凍結的片段,而是觀察、目擊一件事的發生,就好像以視覺與聽覺為首,使這個「做夢」狀態成為主要是眼睛與耳朵的事務。
I called the third state passive witnessing. In it the dreamer is no longer viewing a frozen bit of the world but is observing; eyewitnessing an event as it occurs. It is as if the primacy of the visual and auditory senses makes this state of dreaming mainly an affair of the eyes and ears.

第四狀態是我被吸引採取行動的狀態。在其中,一個人被驅使去冒險進取,一步步行動,充分利用時間。我稱此狀態為「積極的主動」。
The fourth state was the one in which I was drawn to act. In it one is compelled to enterprise; to take steps; to make the most of one's time. I called this state dynamic initiative.

(《老鷹的贈予》p. 157)

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無夢睡眠又分兩種:淺睡及深睡。從海市蜃樓到紅增上心被列為淺睡。所有睡眠中最深的睡眠是在黑近成就心出現時,在那個時候我們的正念暫時地喪失。
Sleep without dreams is also of two types: light sleep and deep sleep. Light sleep is experienced from the mirage-like appearance through to the appearance of red increse. The deepest sleep of all is that experienced during the swoon of the mind of black near-attainment, when our mindfulness is temporarily lost.

——《大樂光明》
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出定與醒來

文章SW » 2017-03-11, 14:17

(一)

聖者菩薩入定時,能所二取分別心中的能取分別心首先消融,因所取分別心當時尚未消失,所以顯現依然呈現於自己面前。隨後,所取分別心也逐漸消亡,僅存之顯現也就隨之消散於入定狀態中了。前者是有現定,後者是無現定。在出定時,先從耳中聽到彷彿如碰鈴般的聲音,接著現境便全然清晰呈現,此即是《一子續》中所描述的「顯現自聲之叮聲,先返迷亂之顯現」。(此處的說法較為特殊,敬請各位道友自己去探索其深意。)

——丹增嘉措仁波切譯《堪布阿瓊仁波切密傳》

(二)

許多密續和教法說差不多死後三天我們的心識才會甦醒,法性中陰是我們剛死的時候,那時我們沒有認知能力。若生前沒有接受過像是寂忿百尊的修法,當我們通過法性中陰時,這時心識尚未甦醒,就像有時我們搭火車通過很短的隧道,「轟……」一聲就穿過山洞了;與此極為類似,我們的本初潛能〔在法性中陰〕顯現時,普通人還無法有任何概念就已經過去了,之後當我們的心慢慢甦醒已經在投生中陰狀態。

因此金剛乘無上瑜伽密續解釋了「弄瓦傑」——五種境相,我們〔死後〕慢慢醒來,這時以意生身處於〔投生〕中陰,這跟我們晚上入睡的過程完全相符,但你不容易發現到,而我們藉由夜修法,慢慢越來越熟悉就能有點理解。

有時我們動手術接受麻醉,手術後也不容易瞭解是如何睡著的,反正就睡著了。若你有從事夜間夢修的知識,當你變得越熟悉,〔就會發現〕我們動手術後醒來〔的過程〕相當有趣。我一生至少麻醉五次,我一點都不害怕還蠻享受〔這過程〕的,〔因為〕每次我都想知道更多。當我們〔麻藥退了〕慢慢醒來時,真的就像金剛乘教法說的「弄瓦傑」,真的有這些境相的發展。

我第一次注意到是我小時候〔有次〕中毒幾乎死掉,被一個好藏醫淨化,這淨化很強,每次我喝了含鹽的水之後就會腹瀉和嘔吐出來。前兩次我沒喪失知覺,但後面重複時我完全喪失知覺,但隨後就醒了,醫生就繼續給我藥水。醫生做了很多次的療程,每次當我醒來就越來越清楚。我醒來時首先出現聲音,我可以感受到「嗚……」像這樣的聲音,慢慢隨著這些聲音有點不再黑暗了,當我睜開眼睛還看不清楚,一會兒後影像才建立起來。

這很有趣,我想這跟中陰有關,後來我動了許多次手術,每次我都享受這個過程。所以這很重要,當我們睡覺和作夢就像這樣:例如我們先入睡,慢慢心識才甦醒,〔甦醒前〕很類似法性中陰狀態,大圓滿教法稱自然光,死後則稱法性中陰,這時仍然沒有心識功能。

(南開諾布仁波切,2017/02/02)
SW
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「做夢」的觀念與步驟

文章SW » 2017-03-17, 23:15

以下這幾段,魯宓翻得很不好,尤其第三段,所以重譯,而我認為這是極重點。

「做夢」的觀念與步驟

我決定我們應該暫時推遲我們的「共同做夢」,並好好檢視「做夢」的過程,以及分析它的觀念與步驟。
I decided that we should postpone our dreaming together for the time being and take a closer look at the process of dreaming and analyze its concepts and procedures.

一天晚上我們坐下來,盡可能保持輕鬆,開始討論我們對於「做夢」的所知。很快我們便發現,唐望曾經對於某些核心主題給予特別的強調。
One night we sat down and, as casually as we could, we began to discuss what we knew about dreaming. It quickly became obvious that there were some core topics which don Juan had given special emphasis.

首先是行動的本身。它似乎是從一種獨特的意識狀態開始,這種獨特意識則是藉由將殘留的意識——是我們睡著仍具有的——集中在夢中元素或特徵上而達到。
First was the act itself. It seemed to begin as a unique state of awareness arrived at by focusing the residue of consciousness, which one still has when asleep, on the elements, or the features of one's dreams.

這種殘留的意識被唐望稱為第二注意力,是透過「不做」的練習而帶入行動或被使用。我們認為「做夢」的主要助力,是一種心智寂靜(止心)的狀態,唐望稱為「停止內在對話」或「自言自語的不做」。
The residue of consciousness, which don Juan called the second attention, was brought into action, or was harnessed, through exercises of not-doing. We thought that the essential aid to dreaming was a state of mental quietness which don Juan had called 'stopping the internal dialogue', or the 'not doing of talking to oneself'.

為了教導我掌握它,他時常要我走上好幾哩路,目光不對焦地專注於地平線上,以強調周邊視野。他的方法有兩種效果:經過了好幾年的嘗試後,它讓我停止了我的內在對話,而且它能訓練我的注意力。藉著強迫我去專注周邊的視野,唐望加強了我長時間專注於單一行動的能力。
To teach me how to master it, he used to make me walk for miles with my eyes held fixed and out of focus at a level just above the horizon so as to emphasize the peripheral view. His method was effective on two counts. It allowed me to stop my internal dialogue after years of trying, and it trained my attention. By forcing me to concentrate on the peripheral view, don Juan reinforced my capacity to concentrate for long periods of time on one single activity.

後來,當我成功地控制我的注意力,並能夠好幾小時處理雜務也不分心(這是我以前從來無法做到的),他告訴我,進入「做夢」的最佳方法是專注於腹部上方胸骨頂端的(心輪)位置。他說「做夢」所需的注意力源自那區域。
Later on, when I had succeeded in controlling my attention and could work for hours at a chore without distraction- a thing I had never before been able to do- he told me that the best way to enter into dreaming was to concentrate on the area just at the tip of the sternum; at the top of the belly. He said that the attention needed for dreaming stems from that area.

在「做夢」中能夠行動和探索的能量則源自於肚臍下方一兩吋(臍下四指)的地方。他稱呼那種能量為夢中能撿選——即聚合〔事物〕——的意志或力量。
The energy needed in order to move and to seek in dreaming stems from the area an inch or two below the belly button. He called that energy the will, or the power to select; to assemble.

(《老鷹的贈予》pp. 163-165)
SW
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文章: 4220
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無偽裝區域

文章SW » 2017-03-19, 20:46

一般我較少提及出體做夢換景之間的無偽裝地帶。就像兩念之間的空隙,夢場景跟夢場景之間也是有間隙,那個地帶是絕對的寂靜空間,因為沒有顯現。

一開始練習換景,從一處到另一處銜接很快;慢慢你可以在這轉換期待久一點。因為我們的投射慣性,總是習慣有東西可以感知,但當講隱含秩序層,或所謂的基界,基本上沒有顯現才是正常的,有的只是能顯現的(自己的)能量。(這裡很像閉黑關啦,基本上也不用建黑關房。)

賽斯的書由於王季慶翻得很硬,所以也不好理解。以下核對英文重新改譯並盡可能去掉令人不解的部分,希望大家看得懂。


無偽裝區域

在1966年9月21日的第287節裡,賽斯關於幻覺及對境有更多評論。賽斯談的是作夢狀態的基本顯相(basic reality)。

有時你會自動地將此顯相轉譯為物質名稱(physical terms),這樣的影像其實是幻覺,但你可能要花工夫才能辨認它們的真實本性。不過,你必須瞭解,所有的對境都是幻覺,它們或可被稱為集體幻覺。

在醒時狀態,內在次元(inner reality)持續不斷地被轉譯成〔外在〕對境;而在作夢狀態,想法概念亦持續不斷地轉譯成「假物」(pseudo-objects)。在夢顯相的某個範圍裡,想法與念頭被轉譯成假物而呈現,這就是當你意識投射採取了一個假的形式(意生身)時所發生的事,雖然我相當簡化了這點。
當你越過某個強度範圍時,甚至假物也必須消失。它們僅存在於一個群組之內,與你自己的系統相連。顯然,缺少這些就表示你已經越過了你自己的偽裝系統。如果可能的話,你隨即會穿過一個範圍,在其中沒有偽裝存在。然後你會遇到下個系統的假偽裝,根據該系統,那可能是、也可能不是實質的東西。

完全無偽裝的區域是在種種不同系統的外緣(outer edges)。一般來說,在無偽裝的區域之內很少有訊息,它們形同邊界,雖然它們代表所有偽裝組成的基本素材。(沒有偽裝的話,你們用肉體感官感知不到任何東西。)不過,這句話其實是無意義的,因為肉體感官本身就是偽裝。在這種情況下,沒有東西可供轉譯,只有內在感官讓你去感知。

再說一次:未分化(顯化)的層面(layers),是由形成所有系統之偽裝形式的活力(能量)所組成的。這樣一個區域本身無法被在任何既定系統裡的那些人所認知。在這樣的區域裡,你是接觸到了無限(廣袤),因為只有偽裝才給了你時間觀念。

現在,在某些意識投射當中,就四周環境而言,你可能知覺不到任何東西,而只有你自己意識的流動。如果發生了這樣的事,你便是穿過這樣一個無偽裝區域,你可以預期遇到下一個較分化(顯化)的環境,而當你朝著另一個系統的核心前進時,那環境就會變得更清楚。

完全無偽裝的層面(layer)相當令人迷惑,你可能自動被誘使投射影像到其中,但沒什麼用,可以這麼說,它們會非常快速地出現又消失。這是一個寂靜的區域。

(賽斯書,《夢與意識投射》pp. 390-391)
SW
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女性做夢的核心

文章SW » 2017-03-25, 21:59

若女性做夢的核心在子宮,可能更年期後,慢慢也心有餘而力不足了;因病拿掉子宮的女性,是不是更慘呢?

女性做夢的核心

在女人身上,「做夢」的注意力與能量都是源自於子宮。
In a woman both the attention and the energy for dreaming originate from the womb.

「女人的『做夢』必須來自子宮,因為那是她的中心,」拉葛達說,「為了讓我開始或停止『做夢』,我所要做的就是把注意力放在我的子宮上。我學會感覺子宮的內部,我看見紅色的光輝的瞬間,然後我就去了。」
"A woman's dreaming has to come from her womb because that's her center," la Gorda said. "In order for me to start dreaming or to stop it, all I have to do is place my attention on my womb. I've learned to feel the inside of it. I see a reddish glow for an instant and then I'm off."

「要多久時間你才會看見紅光?」我問。
"How long does it take you to get to see that reddish glow?" I asked.

「幾秒鐘。當我的注意力放在我的子宮上時,我已經進入『做夢』了,」她繼續說,「這對我從來都不難,女人就像這樣。對女人來說最困難的部份是學習如何開始,我花了兩年時間集中注意力於子宮上以停止內在對話。也許那就是為什麼一個女人總是需要別人來刺激她。
"A few seconds. The moment my attention is on my womb I'm already into dreaming" she continued. "I never toil; not ever. Women are like that. The most difficult part for a woman is to learn how to begin. It took me a couple of years to stop my internal dialogue by concentrating my attention on my womb. Perhaps that's why a woman always needs someone else to prod her.

「Nagual 望‧馬特斯(唐望)時常把冰冷潮濕的河床卵石放在我的肚子上,讓我感覺那區域。或者他會放重量在上面。我有一個鉛塊,是他找給我的。他會要我閉上眼睛,集中注意力在那塊重量的位置。每次我都會睡著,但是他不會生氣。
"The Nagual Juan Matus used to put cold, wet river pebbles on my belly to get me to feel that area. Or he would place a weight on it. I had a chunk of lead that he got for me. He would make me close my eyes and focus my attention on the spot where the weight was. I used to fall asleep every time. But that didn't bother him.

「做什麼並不重要,只要注意力放在子宮。最後我學會專注於那個位置上,而不需要擺任何東西。有一天我完全靠自己進入『做夢』。
It doesn't really matter what one does as long as the attention is on the womb. Finally I learned to concentrate on that spot without anything being placed on it. I went into dreaming one day all by myself.

「我感覺著我的肚子,就在 Nagual 已經多次放重量的地方,突然間當我像平常一樣地睡著,但這次某個東西把我直接拉進我的子宮。我看見紅色的光輝,然後我作了一個最美麗的夢。但是當我試著告訴 Nagual 時,我知道這不是一個普通夢。我沒辦法告訴他這個夢是什麼,我只是感覺非常快樂與強壯。他說那就是『做夢』。
I was feeling my belly, at the spot where the Nagual had placed the weight so many times, when all of a sudden I fell asleep as usual, except that something pulled me right into my womb. I saw the reddish glow and I then had a most beautiful dream. But as soon as I tried to tell it to the Nagual, I knew that it had not been an ordinary dream. There was no way of telling him what the dream was. I had just felt very happy and strong. He said it had been dreaming.

「從那時起,他就沒有再放重量在我身上了。他讓我「做夢」而不干涉,只偶爾要我告訴他情況如何,然後他會給我一些指點。那就是『做夢』指導應該處理的方式。」
"From then on he never put a weight on me. He let me do dreaming without interfering. He asked me from time to time to tell him about it. Then he would give me pointers. That's the way the instruction in dreaming should be conducted."

拉葛達說唐望告訴她,任何夠得上「不做」的都可以幫助「做夢」,只要能強迫注意力維持固定。例如,他要她和其他弟子凝視樹葉和岩石。
La Gorda said that don Juan told her that anything may suffice as a not-doing to help dreaming, providing that it forces the attention to remain fixed. For instance, he made her and all the other apprentices gaze at leaves and rocks.

(《老鷹的贈予》pp. 165)
SW
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「做夢」的姿勢

文章SW » 2017-04-01, 13:52

這種姿勢應該很難睡:

「做夢」的姿勢

「做夢」時所採取的姿勢也是非常重要的課題。
The position one assumes to do dreaming was also a very important topic.

「我不知道為什麼 Nagual 沒有在一開始時就告訴我,」拉葛達說,「女人開始時最好的姿勢是雙腳盤坐,然後當注意力進入『做夢』時,讓身體自然傾倒。Nagual 在我開始了一年後才告訴我這個。現在我以這個姿勢坐一會兒,我就會感覺到我的子宮,然後我馬上就會『做夢』。」
"I don't know why the Nagual didn't tell me from the very beginning," la Gorda said, "that the best position for a woman to start from is to sit with her legs crossed and then let the body fall, as it may do once the attention is on dreaming. The Nagual told me about this perhaps a year after I had begun. Now I sit in that position for a moment, I feel my womb, and right away I'm dreaming."

在開始時,就像拉葛達,我是用平躺著的姿勢「做夢」,直到一天唐望告訴我,為了求得最好的結果,我應該坐在一個薄而軟的墊子上,腳跟相碰,大腿儘量平觸墊子。他說由於我的髖關節很有彈性,我應該充分鍛煉,目的是使我的大腿完全貼平墊子。他補充說,如果我能夠在這種坐姿下進入「做夢」,我的身體不會倒向一邊,而會向前傾,我的額頭會靠在我的腳上。
In the beginning, just like la Gorda, I had done it while lying on my back, until one day when don Juan told me that for the best results I should sit up on a soft, thin mat, with the soles of my feet placed together and my thighs touching the mat. He pointed out that, since I had elastic hip joints, I should exercise them to the fullest, aiming at having my thighs completely flat against the mat. He added that if I were to enter into dreaming in that sitting position, my body would not slide or fall to either side, but my trunk would bend forward and my forehead would rest on my feet.

(《老鷹的贈予》pp. 166-167)
SW
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「做夢」的時段

文章SW » 2017-04-02, 20:23

「做夢」的時段

另一個重要的課題是「做夢」的時間。唐望曾告訴我們,深夜或清晨是到目前為止最好的時段。他偏愛這些時段的理由是基於他所謂的巫士知識的實際應用。
Another topic of great significance was the time to do dreaming. Don Juan had told us that the late night or early morning hours were by far the best. His reason for favoring those hours was what he called a practical application of the sorcerers' knowledge.

他說由於一個人必須在社會的環境下「做夢」,就必須要尋找最佳的獨處情況,不受干擾。他所指的干擾是與人們的注意力有關,而不是人的實際存在。
He said that since one has to do dreaming within a social milieu, one has to seek the best possible conditions of solitude and lack of interference. The interference he was referring to had to do with the attention of people, and not their physical presence.

對唐望而言,退出世界躲藏起來是沒有意義的,因為即使一個人獨處於荒涼隔絕的地點,其他人們的干擾仍然存在,因為他們第一注意力的定著是無法關掉的。只有在大多數人睡著的時候,才能避開部分這種定著一段短的時間。在這段時間裡,我們周圍人們的第一注意力是在休眠狀態。
For don Juan it was meaningless to retreat from the world and hide, for even if one were alone in an isolated, deserted place, the interference of our fellow men is prevalent because the fixation of their first attention cannot be shut off. Only locally, at the hours when most people are asleep, can one avert part of that fixation for a short period of time. It is at those times that the first attention of those around us is dormant.

(《老鷹的贈予》p. 167)
SW
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文章: 4220
註冊時間: 2012-03-05, 16:23
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