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

小佛琳達《Being-in-Dreaming》摘讀系列

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。

小佛琳達《Being-in-Dreaming》摘讀系列

文章SW » 2012-03-13, 11:06

Florinda Donner-Grau
Being-in-Dreaming: An Initiation inot the Sorcerers' World


圖檔

2009/06/23 Tue, cloudy, outdoor 33-32°C, indoor 30.4°C 《Being-in-Dreaming》:巫士修行者

我們的新札記快無力為繼,可能我看書失去摘的興趣,再者,感受跟我修行有些脫節。所以凌晨我拿出 Florinda Donner-Grau,她的 Being-in-Dreaming,我們之前任何一個時期都沒有好好摘過,我們重新從這裡看能不能找出一點修行的靈感與體驗出來。這本書看的人不多,更沒人有興趣翻譯,原因可能是她真的寫的不知所云,但是我們重點不是放在暗戀卡斯塔尼達的嬌小的 UCLA 人類學系學妹,而是看看穿插其間的唐哲那羅和唐望說了些什麼。

這本書全名叫:Being-in-Dreaming: An Initiation into the Sorcerers' World,這個 initiation 用語有點意思,加上 into 是加入、入會儀式,藏密用的灌頂則是傳授、啟蒙之意。翻開首頁是句「For all those who dream sorcerers' dreams. And for the few who dreamt them with me.」(獻給所有夢到巫士之夢者,以及少數與我一起作夢者)我們當然是屬於第一類:who dream sorcerers' dreams(誰作了巫士之夢),但什麼是巫士之夢呢?

這本書的封面就是著名的「巫士之家」,塔夏莎(Taisha Abelar)跟小佛琳達(Florinda Donner-Grau)兩人書的背景都在這裡,這是被歷代巫士意願出來的房子,連樹跟狗都是巫士的一員。小佛琳達曾描述該屋裡沒有一面鏡子,當然這跟做夢不准看鏡子一樣,不僅做夢不能看,醒時也沒有一面鏡子可看,據稱我們每天看鏡子也把自己限定住了,所以巫士不使用鏡 子,也沒有自我重要感需要關切面子。

書的封面最上面兩行是卡斯塔尼達寫的推薦序言:

"An account as engulfing and mysterious as the subject it depicts: the traditional training of women sorcerers in don Juan Matus's world."(副標:唐望世界女巫士之傳統訓練)
—Carlos Castandeda

這本書首刷於 1991,小佛琳達說到跟這批巫士結緣開始於 1970,「That first meeting had a long-rang, overpowering effect on me. It introduced me to another world that coexists with ours.」(第一次會面對我產生了長期的、壓倒性的影響。它向我介紹了與我們共存的另一個世界。)(Author's Note)小佛琳達繼承了老佛琳達的名字,因為她是小佛琳達個人的 mentor and guide(導師),而小佛琳達跟其他同夥之所以延用 sorcerer 這個詞彙,並非她的選擇,因為她自己也討厭這字帶來的負面指涉,「Brujo or bruja, which mean sorcerer or witch, are the Spanish terms(這是西班牙術語) they themselves use to denote a male or a female practitioner.(其他巫士前輩用來指稱男性或女性行者)」既然名之 practitioner,那麼修行道途就十分清楚了,跟南開諾布稱大圓滿行者為 Dzogchen practitioner 一樣意思。

But the sorcerers themselves put me at ease, once and for all, by explaining that what is meant by sorcery is something quite abstract: the ability, which some people develop, to expand the limits of normal perception. The abstract quality of sorcery voids automatically, then, any positive or negative connotation of terms used to describe its practitioners.
Expanding the limits of normal perception is a concept that stems form the sorcerers' belief that our choices in life are limited, due to the fact that they are defined by the social order. Sorcerers believe that the social order sets up our lists of options, but we do the rest: by accepting only these choices, we set a limit to our nearly limitless possibilities. .(Author's Note)
〔但是,巫士們一勞永逸地解釋說,巫術的含義相當抽象:一些人發展出擴大正常感知界限的能力。然後,巫術的抽象品質就會自動空化這些用於描述其修行者術語之正反面內涵。
擴大正常感知的界限是一種概念,它形成了巫士的信念:即我們在生活中的選擇是有限的,因為它們是由社會秩序所定義。巫士認為社會秩序設定了我們選擇的清單,但我們做其餘的事情:藉由只接受這些選擇,我們設下了對我們幾乎是無限可能性的一種限制。(作者註)〕

根據巫士所說,這個限制只在我們一般社會這一邊(social side)生效,而另一邊則是 a practically inaccessible side,因為其不屬於我們日常知覺領域,而巫士行者所做的就是發現另一邊,這些都跟大圓滿所講的內容十分相近。「Sorcerers acknowledge that in our world of daily affairs there are people who probe into the unknown in pursuit of alternative views of reality.」(巫士承認,在我們的日常事務世界中,有些探究未知的人追求對現實的不同觀點。)很多人誤以為巫士練習只是去其他領域或實相探險,但這是唐望說的不過是選擇其他世界赴死一樣,唐望也稱必須節制探險的沈迷,也就是沈迷於 unknown reality(未知之現實),而小佛琳達結語說道:「sorcerers do accomplish the magnificent task of breaking the agreement that has defined reality.」(巫士確實完成了打破定義現實之共許的偉大任務。)我想這也是驗證此世間並不真實存在的一項自我探索的道路。

以上是修行二十年的小佛琳達對此書的作者前言。接下來我也不會重看,僅就我當初在 2005/01/21-03/09 閱讀所畫線的部分來重點摘讀。今天寫到這裡。
SW
系統管理員
 
文章: 4159
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《Being-in-Dreaming》:唐望也太太很多?

文章SW » 2012-03-13, 11:07

2009/06/24 Wed, cloudy/raining, outdoor 27-32°C 《Being-in-Dreaming》:女巫士性觀點

我們進入《Being-in-Dreaming》第一章。跟塔夏莎一樣,小佛琳達也是由前行嚮導像釣凱子釣美眉一樣,一步步把人誘騙帶到「巫士之家」,塔夏莎的嚮導是克萊拉,小佛琳達的嚮導則是德莉亞(Delia Flores),參閱《老鷹的贈予》唐望同夥巫士成員介紹,兩位都不是主角,也就是不是一線成員,即便如此根據兩書的描述,修行底子也有一定程度。德莉亞在《老鷹的贈予》被歸類為潛獵者,屬於艾密力圖的南方家庭。

Obviously, Mr Aureliano (唐望另一化名) doesn't have that many wives. All of us here are bound together by our struggle, by our deep affection for one another, and by the realization that without one another nothing is possible.
We belong to power. My companions and I are the inheritors of an ancient tradition. We are part of a myth. (Being-in-Dreaming, p. 32)
(顯然,奧雷利亞諾先生沒有那麼多老婆。我們這裡的所有人都是藉由自己的奮鬥、我們對彼此的深情,以及認識到沒有彼此的話就不可能有所有一切。
我們屬於力量。我的同夥和我是古老傳統的繼承者。我們是神話的一部分。)

德莉亞在一開始釣上小佛琳達時便講述女巫士性觀點,特別是外人會以為唐望擁有許多妻子,就跟卡氏會被以為跟女巫士同夥性交同住一樣。塔夏莎的《巫士的穿越》也提到性交的能量事實是使女人成為男人的能量供應者,這裡德莉亞也說:

The kind of war I'm talking about is between a slave and the master who thinks that he owns people.
As a woman, you should understand that plight (of man) very well. You have been a slave all your life.
You might do (making love) as you please, but you’re not free. You are a woman, and that automatically means that you're at the mercy of men.
Sex befogs women. Women are so thoroughly befogged that they can't consider the possibility that their low status in life is the direct end result of what is done to them sexually. (Being-in-Dreaming, pp. 6-8)
(我所說的那種在奴隸和他主人之間的戰爭。
作為一個女人,你應該十分理解(男人)的困境。妳一生都是奴隸。
你可能可以隨心所欲地(做愛),但你不是自由的。妳是一個女人,這自動意味著妳受到男人的憐憫。
性愛讓女人困惑。女性如此徹底地陷入困境,以至於她們無法考慮到她們在生活中的低下地位,是他們對性行為所做的直接的最終結果。)

以此觀點來看,能量小器鬼的巫士,要沈溺於性交是不可能的事,特別是現代人幾乎都是「無聊的性」的產物,如唐望所說,巫士們將沒有多餘的能量可以拿來做愛。女人的自由首先在於免除於性交,德莉亞諷刺現代豪放女認為「A fuck a day keeps the doctor away.」事實上仍不能免除 being fucked 的奴隸命運。小佛琳達宣稱擁有選擇性伴侶的自由,德莉亞駁斥道:

Choosing your partner does in no way alter the fact that you're being fucked. To equate freedom with sex is the ultimate irony. Men's befogging is so complete, so total, it has zapped us of the needed energy and imagination to focus on the real cause of our enslavement. To want a man sexually or to fall in love with one romantically are the only two choices given to the slaves. And all the things we have been told about these two choices are nothing but excuses that pull us into complicity and ignorance. (Being-in-Dreaming, p. 10)
(選擇你的伴侶並不會改變你被性交的事實。將自由與性劃上等號是絕對的諷刺。 男人施加困惑是如此完整、如此完全,它已經使我們充滿了所需的能量和想像,專注於我們被奴隸的真正原因。性上面想要一個男人,或浪漫地愛上一個男人,是奴隸的唯一兩個選擇。我們被告知關於這兩個選擇的所有事情,只不過是讓我們陷入同謀和無知的藉口。)

小佛琳達看準德莉亞這位結實的印第安女人年過半百了吧,當然無權談論性愛,德莉亞看穿她的心思說道:「My physical desire are not behind me because I'm old, but because I've been given a chance to use my energy and imagination to become something different than the slave I was raised to be.」(我的身體慾望並沒有因為我老了而跟不上我,但是因為我被賦予一個機會去使用自己的能量和想像力,以成為與我被養大成奴隸不同的東西。)(p. 10)這部分的性交奴役女性議題便到此結束。

潛獵者跟做夢者 initiation into the socerers' world 的待遇還真是不一樣。塔夏莎被克萊拉誘騙來「巫士之家」一開始作客還有臥房睡,等到宣示入會後(答應留下來),當晚就被五花大綁吊在樹上,從此開始睡樹屋,目的在於脫離地心引力的束縛,一直等到她能夠「巫士飛行」(肉身變成能量體),她才第一次叫門,房間裡全是唐望同夥巫士,但她控制不住自己,一飛不知道飛到哪去,等到技術更好後之後她才跟巫士成員會面。小佛琳達一開始則就跟所有唐望同夥巫士夢中相見,他們還在夢中跟她解釋「We are all dreaming the same dream.」(我們全體一起共同做夢),當然是巫士成員幫她夢了一個夢,她自己還不知道呢:

"We are essentially dreamers. We are all dreaming now, and , by the fact that you are brought to us, you are also dreaming with us." She went on to explain that what was happened to me was moor like an extraordinary dream where all of them were helping me by dreaming my dream.
"We are all dreaming the same dream." (Being-in-Dreaming, p. 33)
(「我們基本上都是做夢者。我們現在都在做夢,而且,由於你被帶到我們身邊,你也在和我們一起做夢。」她接著解釋說發生在我身上的事情就像一個超凡的夢,夢裡所有人都藉著夢到我的夢來幫助我。
「我們都作著同樣的夢。」)

解釋的女巫士不知道是哪位,不過她跟小佛琳達強調一個重點是:「It was because in dreams we are not rational. In dreams we can only act.」(p. 33)
(這是因為在夢中我們不是理性的。在夢中,我們只能行動。)
SW
系統管理員
 
文章: 4159
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

《Being-in-Dreaming》:做夢(dreaming)有目的,普通夢沒有

文章SW » 2012-03-13, 11:08

2009/06/27 Sat, raining, indoor 29.4°C 做夢(dreaming)有目的,普通夢沒有

德莉亞既是潛獵者,對於誘騙新門徒當然有一套。這是從她要跨越美國、墨西哥邊界,搭上小佛琳達的便車開始。在通過邊界檢查哨時,駐警竟然完全忽視這個人的存在,只跟小佛琳達要證件。當晚他們入宿旅店,小佛琳達從小就被夢魘所困,當晚也做了活生生的噩夢,夢中被人掐住脖子,半夜驚醒時脖上還有勒痕。她受不了這個古怪的旅店半夜三點收收東西要走,正好遇到德莉亞,德莉亞便說要帶她去見一位治療師。來自委內瑞拉的德裔家庭,小佛琳達對治療師或巫醫非常有好感,決定開車同往。

於是她們來到有點破舊的巫士之家,德莉亞領她到一間有四個門的等候室,只交代她可以在床上小寐一下,她去找治療師要花點時間。小佛琳達偷偷打開四道門除了看到《巫士的穿越》中那隻狗巫士外,沒瞧見什麼人,開車也累了,她躺著便睡著了。第一個夢她夢到一半人身高的治療師:

"Are you the healer?" I asked.
"I'm Esperanza," she said, "I'm the one who brings dreams."...
"I'm remove the cause of your nightmares now." she said, ...."You're asleep," she reminded me, "I'm the one who brings dreams, remember?" (Being-in-Dreaming, pp. 19-20)
(「妳是治療師嗎?」 我問。
「我是埃斯佩蘭薩,」她說,「我是那個帶來夢的人。」……
「我現在正在消除你夢魘的原因。」 她說,……「妳睡著了,」她提醒我,「我是那個帶來夢想的人,還記得嗎?」)

這位 Esperanza 就是蘇麗卡(Zulica),Esperanza 是她的做夢體(dreaming body)也就是分身(the other self)。

我們還是來摘小佛琳達初遇 Esperanza,她不囉嗦馬上解釋什麼叫 dreaming 的內容。自從夢中被 Esperanza 治療夢魘後,小佛琳達醒來要德莉亞帶她去見那位治療師。這段內容據稱小佛琳達並沒有在睡覺但是處於 dreaming 狀態。之前小佛琳達認為跟治療師被治療及跟其他巫士成員夢中野餐是個夢,德莉亞說:「Those are not the dreams I am talking about. Those are ordinary dreams. Dreaming has purpose; ordinary dreams don't have any.」(那些不是我所說的夢, 那些都是普通夢。做夢有目的;普通夢沒有。)(pp. 37-38)但她同意普通夢確實幫助維護心智健康,但仍強調做夢(dreaming)有一個目的,而普通夢沒有。她說:

"Dreaming has always a practical purpose," she declared. "It serves the dreamer in simple or intricate ways. It has served you to get rid of your sleeping maladies 病. It served the witches at the picnic to know your essence. It served me to screen myself out of the awareness of the immigration guard patrol asking to see your tourist card."
(「做夢總是有實際目的,」她宣稱。「它以簡單或錯綜複雜的方式為夢者提供服務。它幫助妳擺脫你的睡眠疾病。它為野餐中的女巫士服務以了解妳的本質。它幫助我自己屏蔽移民警衛巡邏隊的注意,他們要求看妳的旅遊卡。」)
"What you can't see yet is that you, yourself, can enter quite effortlessly into what you would call a hypnotic state. We call it dreaming: a dream that's not a dream, a dream where we can do nearly anything our hearts desire." (Being-in-Dreaming, p. 38)
(「妳還看不到的是,你自己可以毫不費力地進入你所謂的催眠狀態。我們稱之為做夢:一種不是夢的夢,一種我們幾乎可以做任何我們心之所欲的夢。)

以上說明穿越邊境時守衛為何沒看到德莉亞,以及小佛琳達的夢魘,還有與巫士的夢中野餐。德莉亞說這些並非魔術,「Sorcerers are in the world without being part of the world.」(巫士活在世上卻非世間的一部分。)處於塵世卻不屬於它,這也是卡氏在《戰士旅行者》中唐望對他說的。小佛琳達是位天生的做夢者,可以不費力便進入做夢狀態。接下來他們在廊道遇到 Esperanza,她跟小佛琳達說:「You are dreaming, but you are not asleep,」(妳在做夢,但妳並沒有睡著,)(p. 43) Esperanza 要小佛琳達不准發問——因為她還沒能力去瞭解,她開始解釋這些是如何發生的:

She said that she was the spiritual descendant of sorcerers who lived in the valley of Oaxaca millennia before the Spanish conquest.
(她說她是在西班牙征服之前,居住在瓦哈卡山谷幾千年的巫士的精神後裔。)
"As it is for me, the part of those sorcerers' activities pertinent to you is called dreaming. Those sorcerers were men and women who possessed extraordinary dreaming powers and performed acts that defied the imagination."
(「就像對我而言,那些與妳有關的巫士活動的一部分被稱為做夢。那些巫士有男人和女人,他們擁有非凡的做夢能力,並且表現出違反想像力的行為。」)
She said that millennia ago, men and women were the possessors of knowledge that allowed them to slip in and out of our normal world. And thus they divided their lives into two areas: the day and the night. During the day they conducted their activities like everyone else: they engaged in normal, expected, everyday behavior. During the night, however, they become dreamers. They systematically dreamed dreams that broke the boundaries of what we consider to be reality.
(她說,幾千年前,男人和女人都是知識的擁有者,使他們能夠進出我們的正常世界。 因此他們將生活分為兩個領域:白天和晚上。在白天,他們像其他人一樣從事活動:他們涉入正常、預期的日常行為。然而,在晚上,他們成為做夢者。他們有系統地夢到夢,這些夢打破了我們認為是現實的界限。)
"Using the darkness as a cloak, they accomplished an inconceivable thing; they were able to dream while they were awake." (Being-in-Dreaming, pp. 44-45)
(「利用黑暗作為斗篷,他們完成了一件不可思議的事情:他們能夠在醒著時做夢。」)

我在這裡停頓了會兒,才發現有兩個 asleep 和 awake 需要加以釐清。第一次見 Esperanza 時,她跟小佛琳達說「You're asleep.」(p. 20),第二次見則說「you are not asleep」,這裡區分了小佛琳達有沒有在睡覺;而上段解釋做夢(dreaming),則是「to dream while awake」,合起來就是 dreaming awake。凌晨我想 awake 是屬於後位修飾形容詞,跟 alive 一樣,因此翻成「清醒做夢」也沒什麼不對,不一定要像我硬拗成「如夢般清醒」。不過以小佛琳達第二次沒在睡但在做夢狀態,那就符合「如夢般清醒」的定義了。

Esperanza explained that to be dreaming while they were awake meant that they could immerse themselves in a dream that gave them the energy necessary to perform feats that stagger the mind, while they were perfectly conscious and awake. (Being-in-Dreaming, p. 45)
(埃斯佩蘭薩解釋說,在他們醒著的時候去做夢就表示他們可以將自己沈入一個夢中,這個夢給予他們執行能夠錯開思想之技巧所必需的能量,同時他們是完全具有意識和清醒的。)

Esperanza 開始長篇說明做夢知識傳奇的來源。

She said that the origins of the sorcerers' knowledge could be understood only in terms of a legend. A superior being commiserating with the terrible plight of man—to be driven as an animal by food and reproduction—gave man the power to dream and taught him how to use his dreams.
(她說,只有就著傳說才能了解巫士知識的起源。有個高等存有對人類可怕的困境表示同情——作為動物被食物和生殖所驅使—— 而給予人類做夢的力量,並教會人們如何運用他的夢。)
"Legends, of course, tell the truth in a concealed fashion. Their success in concealing the truth rests on man's conviction that they are simply stories. Legends of men changing into birds or angels are accounts of a concealed truth, which appears to be the fantasizing or, simply, the delusions of primitive or deranged minds.
(「當然,傳說是以一種隱晦的方式說出真理。它們成功隱瞞真相是以人們的信念為基礎,即相信這些只是故事。人類的傳說變成鳥類或天使的傳說是一種隱藏真理的說法,其似乎是幻想或單純是原始或瘋狂的心的妄想。)
"So it's been the task of sorcerers for thousands of years to make new legend and to discover the concealed truth of ole ones.
「因此,幾千年來巫士的任務就是創造新的傳奇並發現古老傳奇隱藏的真相。
"This is where dreamers come into the picture. Women are best at dreaming. They have the facility to abandon themselves, the facility to let go. (Being-in-Dreaming, p. 46)
(這就是做夢者成為傳奇的一部分的地方。女人最擅長做夢。她們很會放棄自己,很擅長放手。)

Esperanza 也就是蘇麗卡說教她做夢的老師可以 maintain two hundred dreams,我不知道這句話動詞 maintain 何意?不過這不是指每月可以記得兩百個夢,maintain 就像維護網站一樣,可以維護兩百個夢,意思說隨時可以進入任何一個夢場景中繼續前夢,那可就厲害得緊呢!奇怪,Sherman 搞來的做夢七關的最後三關怎麼沒有提到維護百來個「夢網站」的能力啊?
SW
系統管理員
 
文章: 4159
註冊時間: 2012-03-05, 16:23
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《Being-in-Dreaming》:做夢修行從去除我執開始

文章SW » 2012-03-13, 11:11

2009/06/28 Sun, cloudy, indoor 29.4°C 《Being-in-Dreaming》:做夢修行從去除我執開始

什麼叫維護夢?Esperanza 說「to maintain a dream meant that one could dream something specific about oneself and could enter into that dream at will」(維護一個夢表示一個人可以夢到某個關於自己的內容,並可以隨意進入那個夢)。「Women are peerless dreamer. Women are extremely practical. In order to sustain a dream, one must be practical, because the dream must pertain to practical aspect of oneself.」(女人是無與倫比的做夢者,女人極為實際。為了維持一個夢,我們必須要實際,因為夢必須與自己的實際面有關。)例如 Esperanza 的做夢老師最喜愛的夢是夢到自己是隻鷹(hawk),另一個夢則是成為貓頭鷹,她可以夢到自己是任一個,「and since she was dreaming while she was awake, she was really and absolutely a hawk or an owl.」(因為她是在清醒時做夢,所以她真的絕對是一隻鷹或貓頭鷹。)(p. 46)

She further explained that in order to accomplish a dream of that nature, women need to have an iron discipline. "By an iron discipline I don't mean any kind of strenuous of them."
(她進一步解釋說,為了實現這種性質的夢,女性需要具備鐵的紀律。「一種鐵的紀律,我並不是指任何費力的東西。」)
"The secret of a woman's strength is her womb. Women must begin by burning their matrix. They cannot be the fertile ground that has to be seeded by men." (Being-in-Dreaming, p. 47)
(「女人力量的秘密就是她的子宮。女人必須先燒掉她們的母體(子宮),它們不能成為必須由男人種下種子的肥沃土壤。」)

關於女人力量的秘密是子宮,在《老鷹的贈予》拉葛達的陳述中已有說明,這本書沒有進一步的描述。不過通常女做夢者睡前可以將手置於子宮位置,施加一點壓力,但是我也覺得生養小孩頻仍的女人將沒有太多做夢能量。

"In order to be a dreamer, I had to vanquish the self. Nothing, but nothing, is as hard as that. We women are the most wretched prisoners of the self. The self is our cage. Our cage is made out of commands and expectations poured on us from the moment we are born."
(「為了成為一個做夢者,我必須征服自我。沒有什麼比這點更難。我們女人是自我中最可憐的囚犯。自我就是我們的籠子。我們的籠子是由指令所打造的 從我們出生的那一刻起,我們的期望就一直在湧向我們。」)
"I thought, like yourself, that I was free. For me to understand the sorcerers' way—that freedom didn't mean to be myself—nearly killed me. To be myself was to assert my woman-hood. And to do that took all my time, effort, and energy.
(「我想,就像你自己一樣,我是自由的。對我而言要理解巫士的方式——自由並非指成為我自己——幾乎殺了我。要成為我自己就是要確斷我的女性特點。而為了這樣做花了我所有的時間、精力和能量。)
"To sorcerers, on the contrary, understand freedom as the capacity to do the impossible, the unexpected—to dream a dream that has no basis, no reality in everyday life. The knowledge of sorcerers is what is exciting and new. Imagination is what a woman needs to change the self and become a dreamer." (Being-in-Dreaming, p. 48)
(「對於巫士來說,相反地,他們將自由理解為去做不可能、意想不到的事——去夢一個在日常生活中沒有基礎、沒有現實的夢。巫士的知識是令人興奮和嶄新的。想像力就是一個女人需去改變自我的地方並成為一個做夢者。」)

跟佛法一樣,修行從去除我執開始,小佛琳達在本書一半篇幅都在潑辣反駁這、賭氣反駁那,不然就是覺得受傷或遭污辱,唐望巫士同儕輪番教育她,因為她雖然有做夢的天賦,能輕易地滑入做夢狀態,但她脾氣很壞,自我防衛甚強。只是不知道為何這樣也能 dreaming awake,還不會摻雜自我的投射幻影?Esperanza 說如果不能成功地消除自我,只會讓女人過普通的生活,這是每個人的父母都為自己設計,遵循社會與期待與傳統規範。

為什麼子宮是女人做夢力量來源?「The secret of a woman's strength is her womb. Women dream with their wombs, or rather, from their wombs. The fact that they have wombs makes them perfect dreamers. The womb is the center of our creative energy.」(女人力量的秘密就是她的子宮。女人們用他們的子宮來做夢,更有甚者,從他們的子宮中來做夢。她們具有子宮的這項事實使他們成為完美的做夢者。子宮是我們創造能量的中樞。)(p. 49)因為製造生命跟製造夢都是來自同樣的器官,但 Esperanza 說這件事很難令人瞭解,是啊,難道男人用陰囊做夢嗎?根據《老鷹的贈予》男人的做夢能量中心在肋骨下方。

第三章最後說明,巫士傳承者經過幾番歷史折騰,新看見者決定「that their knowledge should never again be passed on to their descendants or to people of their choice but to those selected by an impersonal power, which they called the spirit」(他們的知識永遠不應該再傳給他們的後代或他們所選擇者,而是應傳給那些由非個人力量所選擇的人,他們稱之為「力量」)(p. 50),這意思是說由力量來決定巫士傳承的繼承者,而不是藉由人為選擇或自己子嗣,這也是卡氏、卡蘿提格、塔夏莎、小佛琳達進入巫士世界都是像是被誘騙來的一樣,根據巫士前輩所說,是「力量」(spirit)把這些新門徒吹向他們。

四五六章都是廢話也沒重點。小佛琳達我個人認為她除了有做夢天賦外,巫士寫作顯然不怎麼樣,這還是她巫士生涯二十年後寫的,事實上可以去掉冗長的跟卡氏在 UCLA 初識的經過,不需要流水帳地記錄每一句談話,簡短說明就可以。塔夏莎則明快多了,直接進入教法的核心。
SW
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文章: 4159
註冊時間: 2012-03-05, 16:23
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《Being-in-Dreaming》:Spirit pointed you out to me

文章SW » 2012-03-13, 11:11

2009/06/29 Mon, sunny, outdoor 34-32°C 《Being-in-Dreaming》:力量的直指

小佛琳達自稱是 an extremely light sleeper(睡得非常淺的人),所以不會睡得跟「狗」一樣——這裡用狗不是豬。唐望對女門徒而言不叫唐望,而是 Mariano Aureliano(馬里雅諾‧奧雷利亞諾),或前面加個 nagual,他這麼說小佛琳達:「When you are dreaming, you are a much better being, more appealing, more resourceful.」(當你做夢時,你是一個更好的人,更有吸引力,更有機智。)(p. 55)我一直在想德莉亞說「in dreams we are not rational, in dreams we can only act」(在夢中我們並不理性,在夢中我們只能行動),但我相信是並非絕對的,我確實有在出體夢裡思考然後想明白的,結果我發現只是個夢,讓我心都快要粉碎性骨折。

接下來跳過的這幾章我概述一下。事實上是老佛琳達先發現小佛琳達的,然後她一直能夠知道小佛琳達的情況與身在何方。一次老佛琳達出席小佛琳達參與的 party,接著她派遣德莉亞去潛獵她前來「巫士之家」(witches’ house),然後幾位成員集體做夢,夢出小佛琳達的夢,裡頭包括唐望跟唐哲那羅,還有克萊拉等女巫士。隨後小佛琳達看完治療師 Esperanza 治療夢魘後打道回府,其實她一年多前就進入 UCLA 唸人類學,她在學校附近山坡碰到卡氏,卡氏後來被唐望唸說沒有注意到幾個徵兆,這位新 nagual 並沒有認出組員,而唐望說是他把小佛琳達吹向卡氏的。

直到後來小佛琳達參加一場卡氏的演講,人家說那是鼎鼎大名的卡斯塔尼達時,她才發現是山坡上遇到的 Joe Cortez(喬•柯特茲),她以為卡氏騙他假名,事實上她自己也給的是她小學同學的名字。後來經過跟卡氏月夜下一席話,卡氏終於「看見」她,他這裡用的英文叫 see through her,卡氏對她說:

"I just happen to see through people. Not all the time and certainly not with everybody, but only with the people I am intimately associated with. I don't know why I can see through you."
(「我只是碰巧看透了人們。不是總是如此,當然也不是對每個人,而只是與我密切相關的人。我不知道為什麼我能看透妳。」)
"That was a fine display of the spirit," he murmured. "And it was for you. The wind, the leaves spinning in the air in front of us. The sorcerer I work with would say that that was an omen. Something pointed you out to me, at the precise moment I was thinking that I'd better leave. I cannot leave now." (Being-in-Dreaming, p. 82)
(「這是『力量』的精細展示,」他低聲說。「而這是給妳的。這個風、葉子在空中在我們面前旋轉。我共事的巫士會說那是一個徵兆。什麼東西把妳指給我,就在我想到我該走了的那一刻。我現在無法離開了。」)

前頭唐望也說是力量指出她來,巫士門徒是力量揀選的,說起來像是上帝親挑的一樣。嗯?我們做夢者班組員第一次或前幾次見面有力量的示現嗎?大家可以好好 recollect(回想) 一下。當小佛琳達說不記得集體做夢中的印象:「I have no recollection of having talked to anyone.」(我不記得與任何人交談過。),唐望也說:「Having no recollection of it doesn't mean it didn't take place.」(沒有記憶並不表示它沒有發生。)(p. 54)回到上面力量的示現是什麼回事呢?卡氏說:

"Simple. So simple that it's scary," he confided. "We think that sorcery is scary because of its malignancy. The sorcery I encountered is not malignant at all, and because of that, it's the scariest thing there is."
(「簡單。如此簡單到令人恐懼,」他氣餒道。「我們認為巫術是恐怖的,因為它很邪惡。我遇到的巫術根本不邪惡,因此,它才是最可怕的東西。」)
"I am talking about a force, an entity, a presence which is neither a force nor an entity nor a presence," he explained with an angelic smile. "Sounds like gibberish, but it isn't. I am referring to something that only sorcerers know about. They call it spirit. Our personal watcher, our perennial witness." (Being-in-Dreaming, p. 84)
(「我說的是一種力量、一種實體,一種既非力量亦非實體、也不是存在的存在,」他帶著天使般的微笑解釋道。「聽起來像胡言亂語,但事實並非如此。我指的是只有巫士才知道的東西。他們稱之為『力量』。我們的個人看守者、我們常年的見證人。」)

後來不久兩人同行趨車前往「巫士之家」,通常卡氏帶其他人來時必須得到開通通知才行進入「巫士之家」,否則就一直迷路,這開通的知會是會見到一個人在揮手,但卡氏錯過了,不過終於還是抵達。這批巫士前輩跟準門徒弟子小佛琳達終於又再見面。說到為何小佛琳達所知的 Mariano Aureliano,會是卡氏筆下的 Juan Matus(英國人唸「馬吐斯」),而 Carlos Castaneda 也不僅僅是 Joe Cortez,還是 Charlie Spider、Isidoro Baltazar,哲那羅(Genaro Flores)做了解釋:

"Different names for different situation." Mr. Flores recited the answer as if it were a slogan.
(「針對不同情況有不同名字。」弗洛雷斯先生誦出答案就好像它是一個口號。)
"The reason I only have one name is that I am not a nagual."(p. 102)
(「我只有一個名字的原因是我不是一個 nagual。」)

(唐望對小佛琳達說)"I'm Juan Matus for Isidoro Baltazar. For you, I'm the nagual Mariano Aureliano." (Being-in-Dreaming, p. 104)
(「對Isidoro Baltazar來說,我是望‧馬特斯(Juan Matus)。對妳來說,我是Niano Mariano Aureliano。」)

Naguel 是每一世代巫士群組的首領,也是精神中心,所以一位 nagual 有多麼特別與重要,不僅是可以視情況有許多名字,還有一件事情是一修所忽略的,《寂靜的知識》所傳達的「抽象核心」,是唐望傳承只針對掌門人也就是 nagual 的教示,不是其他門徒可以接觸到的,因此在這代 nagual 卡斯塔尼達去世後,「抽象的核心」剩下的項目,將成為永遠的謎。
SW
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文章: 4159
註冊時間: 2012-03-05, 16:23
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《Being-in-Dreaming》:「該死的老王」

文章SW » 2012-03-13, 11:12

2009/06/30 Tue, sunny, outdoor 36-32°C 《Being-in-Dreaming》:「該死的老王」

後來在《Being-in-Dreaming》中提到 dreaming(做夢)、awake(醒著),應該分屬做夢與日常清醒兩種狀態,巫士做夢者所進入的是第三種,稱 dreaming-awake(醒著做夢),這裡多了dash,就詞義上便不屬於後位修飾而是複合詞,dreaming-awake 還有一個條件叫 you are not asleep(你沒睡著),如果是這樣,我從來沒有 dreaming-awake 過,我是 dreaming only。

唐望評論說卡氏看穿(see through)小佛琳達及整件事,但不夠徹底,因為卡氏沒有察覺是唐望將小佛琳達送到他面前,唐望對小佛琳達說:

"It wasn’t really I who sent you to him. It was the spirit. The spirit does me to do its bidding, thought, and I blew you to him when you were most powerful, in the midst of your dreaming-awake. Perhaps your dreaming-awake power was the reason Isidoro Baltazar didn't realize who you were, even though he was seeing." (Being-in-Dreaming, p. 106)
(「我真的不是那個把妳送去給他的人,而是『力量』。『力量』讓我做出哄騙、起了念頭,當妳最強大的時候——在妳醒著做夢時,我把妳吹向他。也許妳醒著做夢的力量是Isidoro Baltazar(卡氏)沒有意識到妳是誰的原因,即使他『看見』了。」)

接下來唐望解釋一位巫士跟一位 leader(領導者)的區別:

"Isidoro Baltazar is a sorcerer. To be a man of knowledge is something else. For that, sorcerers have to wait sometimes a lifetime."
(「Isidoro Baltazar是一個巫士。成為一個智者則是另一回事。為此,巫士必須等待,有時等一輩子。」)
"A man of knowledge is a leader. Sorcerers need leaders to lead us into and through the unknown. A leader is revealed through his actions. Leader have no price tag on their heads, meaning that there is no way to buy them or bribe them or cajole them or mystify them."
(「智者是一位領導者。巫士需要領導者帶領我們進入並通過『未知』。領導者透過他的行動而被揭露。領導者頭上沒有價格標籤,這表示無法購買或賄賂他們,或哄騙他們或將他們神秘化。」)
"Naguals are, then, natural leaders, men of tremendous energy, who become sorcerers by adding one more track to their repertoire: the unkown. If those sorcerers succeed in becoming men of knowledge, then there is practically no limit to what they can do." (Being-in-Dreaming, p. 106)
(「Naguals是天生的領導者——擁有巨大能量的人,他們藉由在他們的軌跡中增加一條『未知』而成為巫士。如果那些巫士成功地成為智者,那麼他們能夠做的幾乎沒有限制。」)

小佛琳達為我們女性問到女人可否成為 nagual,但唐望不讓她問完便肯定地說:「Women, as you will learn someday, can do infinitely mor complex things than that.」(正如妳將會學到的那樣,女人可以完成比這更複雜的事情。)(p. 107)唐望的意思不是否定女性,這在魯宓曾經翻譯的三位女門徒的採訪中,說到 nagual 是個服侍的僕人(我找一下),原來中譯出自魯宓的網站,不過都被撤掉了。

「首先,我們要澄清一點,卡羅斯‧卡斯塔尼達所稱為 nagual 唐望馬特斯的那個人,我們對他都有不同的稱呼:梅爾契亞‧奎茲克,約翰,邁可‧阿貝拉,以及馬里安諾‧奧瑞里安諾。為了避免混淆,我們總是叫他老 nagual;不是因為年紀,而是因為他的資深,以及更重要的,區分他與新 nagual 卡羅斯‧卡斯塔尼達。」

「我們所接受的教導與卡羅斯‧卡斯塔尼達的大不相同,原因很簡單,我們是女人。我們有男人沒有的器官:卵巢與子宮,極為重要的器官。老 Nagual 對我們的教導是純粹的行動。」

「在老 Nagual 的傳承中,男女性巫士之間的區別是天下最簡單的一件事。像世上所有女人,我們有一個子宮。我們的器官不同於男人:根據巫士的說法,卵巢與子宮使女人很容易進入奇異的意識領域中。巫士說由於女性的身體內有子宮,她們能夠把聚合點移動到新的位置上。」

「巫士說由於男性的生殖器官是在身體之外,男人沒有像女人一樣的能力。因此,要巫士去抹煞或忽略這種能量的區別是很荒謬的。觀察男性與女性巫士在社會上的行為,也會得到同樣的結果。能量上的區別使男性與女性的行為有所差異。在巫士的情況中,這些差異是互補的。女性巫士移動聚合點的偉大能力可以當做男性行動的基礎,男性的行動則有較佳的耐力與堅定不移的使命感。」(女門徒訪談,Interview with Florinda Donner-Grau, Taisha Abelar and Carol Tiggs, Apr.1, 1997, Spain)

好了,以上是對於前篇女巫士有子宮的補述,接下來才是女巫士可否成為 nagual:

問:卡羅斯卡斯塔尼達是新的 Nagual。這對於妳們女性有什麼意義?女人能不能成為 nagual?
答:這只意味著卡羅斯‧卡斯塔尼達是我們的顧問,我們的律師,知道如何簽署與「無限」有關的文件。他是我們有關「無限」的法律顧問。當然女人也可以做同樣的事,但是,如巫士的俗語,如果我們可以躺著做,為什麼要站起來呢?要成為 nagual 這樣的顧問是件麻煩的事。老 nagual 常開玩笑說,身為一個 nagual 就像做一個僕人。「該死的老王,去廚房替我拿鹽來。我太累了,爬不起來。」當然,老王就必須起來去廚房拿鹽。(女門徒訪談,Interview with Florinda Donner-Grau, Taisha Abelar and Carol Tiggs, Apr.1, 1997, Spain)

「該死的老王」,呵呵!接下來小佛琳達在「巫士之家」碰到克萊拉,德莉亞曾描述「Clara as the most gregarious of the women dreamers」(克拉拉是最合群的女做夢者)。奇怪耶,我還發現他們巫士傳承都是交互教授,以 nagual 的傳承來看是做夢者跟潛獵者輪流當,老師也似乎是交互教,做夢者克萊拉去招攬潛獵者塔夏莎,潛獵者德莉亞去潛獵做夢者小佛琳達。克萊拉這裡又出任務了:

"I'm trying to instruct you." Clara insisted. "This is a dream, and we are certainly talking in your dream, because I am also dreaming your dream." (Being-in-Dreaming, p. 117)
(「我想告訴妳。」 克拉拉堅持說, 「這是一個夢,我們肯定是在妳的夢中說話,因為我也正夢著妳的夢。」)
SW
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《Being-in-Dreaming》:dreaming-awake 就是強化意識

文章SW » 2012-03-13, 11:12

2009/07/01 Wed, sunny, outdoor 36-32°C 《Being-in-Dreaming》:dreaming-awake 就是強化意識

摘摘 Being-in-Dreaming 我們還是得回來摘大圓滿,目前只是放暑假。這本書四年多前看的,又懶得查字典,當時體會不多,當然現在也是,或者對男女巫士各有不同教法,小佛琳達這本書幾乎沒有在學習什麼,因為她天生就會 dreaming-awake,沒有像卡氏需要什麼做夢七關。我想 dreaming-awake 會不會已經是肉身做夢進入其他層面了,這是第四關,開什麼玩笑?我大概只有月前某天幾乎整個睡眠週期做夢跟清醒界線模糊比較有點接近而已,那意思就是我聽見或看見兩個層面的東西,當然不是同時,但是跨越界線非常模糊,致使我分不清剛剛經歷的是我的夢還是我的思想。

「2009/03/30 Journal. 我今天夢的情況我有錄音說明,就是我分不清夢時與醒時,醒的時候我還延續夢中正在想,所以不知道自己已經醒了,到底是夢還是我想的搞不清處,今天發生好幾次,特別是四點的那個夢,我過了很久才知道剛剛想的是個夢。

2009/03/30 04:45AM. 有時候醒來,繼續「醒、夢」黏在一起的時候,不大容易分辨是夢還是在思想,如果是這樣,剛有一個夢。(夢略)
2009/03/30 08:35AM. 我的左手大拇指,好像不是折到就是的感覺它的頭在手指旁邊,所以我在那裡扳,好像真有其事。因為我想不起來為什麼有……不知道是否骨折就折到手,可是醒來也沒什麼分界,還在想這件事情。當摸到手是正常的才知道是一個夢。」

但是反觀小佛琳達 dreaming-awake 醒來時,卻是發現自己在某處睡覺,她的情況便像《力量的傳奇》裡的唐哲那羅,入睡跟醒來不是同一位置,雖然小佛琳達沒有交代任一細節。可能一開始她的覺察力不是那麼好,也一直分不清是在睡覺作夢還是真實發生。

至於我曾經摘過的,做夢者克萊拉告訴小佛琳達說:「Women need two of anything in order to solidify it. Two sights of something, two readings, two frights 驚嚇, etc. You and I have now met twice. Now I am solid and real.」(p. 115)上一次她們見面是在小佛琳達的「巫士野餐夢」。所以以我的出體經歷,我的法界同夥保守估計應該超過三十次了吧,當然更加 solid and real。這裡老佛琳達則跟小佛琳達說:「That's because you're a good dreamer. Your nightmares are real.」(p. 122)我不明白她的夢魘都是真的是什麼意思?說的是那些鬼都是真的嗎?老佛琳達說:

"Events we live in everyday life are easy to recall. We have plenty of practice in doing that. But events lived in dreams are another story. We have to struggle very hard to bring them back, simply because the body stores them in different places."

"All that concerns you now is that remembering dreams has to do with physical pressure on the specific spot where that vision is stored. For instance, if you push your vagina 陰道 by putting pressure on your clitoris 陰蒂, you'll remember what Mariano Aureliano told you." (Being-in-Dreaming, p. 126)

由於老佛琳達自稱是小佛琳達的媽媽不是做夢老師(dreaming teacher),所以點到為止,只說了:「Dreams are doors into the unknown. Naguals lead by means of dreams. And the act of dreaming with purpose is the art of sorcerers.」(p. 127)所以巫士野餐夢事實上是唐望幫助小佛琳達進入他們巫士成員的夢(helped you to get into dreams that all of us dreamed)。

小佛琳達在夢中所見的是克萊拉(Clara)、奈莉達(Nelida)、赫米琳達(Hermelinda),team of dreamers,leader 是蘇麗卡 (Zuleica)。小佛琳達跟塔夏莎書中唯一的矛盾點是,奈莉達是塔夏莎的潛獵老師,塔夏莎繼承她的 last name 阿貝拉,事實上奈莉達是做夢者。克萊拉要小佛琳達「to see them or dream of them one more time in order to solidify my knowledge of them」(p. 127),照此我一天當中夢到某(沒碰過面的)上師連續兩次,已經可以算是 solidify and make real。

接下來進入第十章。小佛琳達做夢中又跟 Esperanza 碰面,這次碰面比較特別,是 Esperanza 在虛空中的一間小屋「閉關」,要能過到那間小屋,有一位 caretaker 男巫士(我忘記他是誰)必須幫她鋪路才能過去,所謂鋪路是倒一些灰在路徑兩側。

"You shouldn't have any problems," she said, "Get in the track of dreams; you're dreaming-awake now."

"You mean that I am asleep now, this very instant?" I asked. "Are you asleep, too?"

"We are not asleep," she repeated, "You and I are dreaming-awake." (Being-in-Dreaming, p. 150)

由上段對白可以確定 dreaming-awake 必須是沒在睡著(not asleep),小佛琳達真是資優生,但也坦承:「The distinction between being awake and dreaming-awake still eluded me, yet I was certain that its meaning had nothing to do with our ordinary way of understanding awareness.」(p. 151)

"I've already told you, you're not asleep. You are dreaming-awake."

"Your confusion," she continued, "originates with your facility to move from one state of awareness into the other with great ease. If you had struggled, like everybody else does, to attain smooth transitions, then you would know that dreaming-awake is not just hypnosis. Dreaming-awake is the most sophisticated state human can attain." (Being-in-Dreaming, p. 151)

原因出在 dreaming 這個字使得 dreaming-awake 如此難以理解,後來我看到下一章,dreaming-awake 就是強化意識(heightened awareness)的同義詞。小佛琳達跟卡氏抱怨槁不懂什麼叫 dreaming-awake:

"I don't know what they did to me," I said. "I'm not quite sure whether I'm awake or dreaming even now. 老 Florinda kept telling me that I was dreaming-awake."

Isidoro Baltazar 卡氏 nodded, then said softly, "The nagual Juan Matus refers to it as heightened awareness." (Being-in-Dreaming, p. 167)

See? 我們跟小佛琳達一樣恍然大悟,可能她那時還沒悟,巫士老師用了很多詞來解釋同樣的事情,就跟我們讀佛書一樣,經常以詞害意,或陷在拗口的詞句中,說來那都是不必要的。我更沒強化意識的經驗,又沒有老師來拍我右肩胛骨。
SW
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文章: 4159
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《Being-in-Dreaming》:巫士照樣享受過日子

文章SW » 2012-03-13, 11:13

2009/07/02 Thur, cloudy, indoor 29.4°C 《Being-in-Dreaming》:巫士照樣享受過日子

搞半天,昨天我才發現 dreaming-awake 是潛獵者的事,做夢者只要 dreaming 就可以了,真是 what a relief!(真是鬆了一口氣!)

這段先跳到十二章,小佛琳達的做夢老師蘇麗卡上場,這部份是小佛琳達回到 LA 後回憶起跟卡氏來到「巫士之家」所損失的十天,因為當她離開時以為才過了兩天。因為這十天是在強化意識——也就是 dreaming-awake 狀態度過的。這說明 dreaming-awake 確實跟 dreaming 不同,做夢者不會忘記在 dreaming 發生的事,潛獵者卻需要努力才能回想起 dreaming-awake 中的事件。在小佛琳達的那十天當中,蘇麗卡跟她解釋準巫士「聯考志願分組」。小佛琳達回憶到:

After I had met and interacted with all the women, they explained to me the difference between the dreamers and the stalkers. They called it the two planets. Florinda, carmela, Zoila, and Delia were stalkers: forceful beings with a great deal of physical energy; go-takers; inexhaustible workers; specialists on that extravagant state of awareness they called dreaming-awake.
(在我與所有女性成員見面並互動之後,她們向我解釋了做夢者和潛獵者之間的區別。 她們稱之為兩個星球。佛琳達、卡蜜拉、索拉、德莉亞是潛獵者:擁有大量身體能量的有力者;奪取者;耗竭不盡的工作者;迷幻意識狀態——他們稱之為醒著做夢——的專家 。)
The other planet—the dreamers—was composed of the other four women: Zulica, Nelida, Hermilinda, and Clara. They had more ethereal quality. It was not that their energy was simply less apparent. They projected a sense of otherworldliness even when engaged in the most mundane activities. They were the specialists on another peculiar  state of awareness they called "dreaming in worlds other than this world." I was told that this was the most complex state of awareness women could reach. (Being-in-Dreaming, p. 190)
(另一個星球:做夢者,由其他四位女性組成:、蘇麗卡、奈莉達、赫米琳達和克萊拉。他們有更多的空靈品質,這並不是說她們的能量比較不顯著。即使從事最平凡的活動,她們也表現出一種超凡脫俗的感覺。她們是另一種特殊的意識狀態的專家,她們稱之為「在這個世界以外的世界中做夢」。有人告訴我,這是女性可以達到的最複雜的意識狀態。)
Dreaming in worlds other than this world,「做夢到其他世界」必須要成為一種意識狀態嗎?應該是一種存在層面,不一定叫一個世界。不過做夢者達不到 dreaming-awake 也沒關係,能夠「做夢到其他世界」已經難能可貴了。

When the dreamer and the stalkers worked together, the stalkers were like a protective, hard, outer layer that hid a deep core. The dreamers were that deep core; they were like a soft matrix that cushioned the hard, outer layer. (p. 190)
(當做夢者和潛獵者一起合作時,潛獵者就像一個保護性、堅硬的外層,隱藏著一個深層的核心。做夢者就是那個深層核心;他們就像一個柔軟的母體,緩衝那個堅硬的外層。)
BBC 的影片最後段抨擊從卡氏住處扔出的垃圾中,不乏設計師品牌的高檔服飾還有其他奢侈品,說顯然卡氏並不像他所宣稱的過儉樸的生活。我覺得這是對巫士生活的一大誤解。照小佛琳達所回憶,這些巫士照樣吃飯、娛樂、過日子,只不過是處在另種意識狀態與層面,因此整個房子看起來像是沒有人用過,也沒有聽到聲音看見人影。除了我們知道在《巫士的穿越》中克萊拉有自己一間練功房,她有練武術;這裡小佛琳達則說 Teresa 是一個水彩畫家,她每天下午都花好幾鐘頭等待適當的光線作畫。小佛琳達還回憶起自己在「巫士之家」被盛情接待:

During those days in the witches' house, I was taken care of as I were their most precious concern; they cosseted and fussed over me as if I were a baby. They cooked me my favorite foods; they made me the most elegant and well-fitting clothes I had ever had. They showed me with presents, outright silly things and valuable jewels, which they put away, waiting for the day I would wake up, they said. (Being-in-Dreaming, pp. 190-191)
(在巫士之家的那些日子裡,我被照顧,因為我是她們最重要的關切;她們像我還是個嬰兒似的,溺愛我與在我身上瞎忙。她們為我烹煮我最喜歡吃的;她們讓我穿上我曾經擁有最優雅、最合身的衣服。她們說,她們給我她們已捨棄的禮物、完全愚蠢的東西和珍貴的珠寶,等待我醒來的那一天。)

這麼一大家子巫士男女總要生活,當然潛獵者要去賺錢養活做夢者,不過做夢者可以先去預測股市漲到幾千點,唐望不是說他還玩股票嗎?買點設計師服飾跟奢侈品有什麼好大驚小怪的。以大圓滿行者來說,物質享受並非罪惡,大成就者更是可以穿金戴玉,但是毫無貪婪之心。幾天前聽(南開諾布的兒子)益西南開仁波切網路直播開示,他說報身層次已經超越好與壞等等二元,不能說好或說壞,所以才說到「享受」(受用):

「“報身”是這個世界的真正主人,享受的是主人。“報身”是“功德成就”。報身佛是“樂”的主人,是世界的宰主,是正定享受,是娑婆世界的真正主人。整個娑婆世界,包括天王也受之約束。 」(〈般若波羅蜜多心經〉淺釋-凈慧法師講述)

所以生存在其他層面的巫士男女們為何不能享用物質世界的一切呢?況且卡氏的版費是好幾億耶,花也花不完,奧修都七台勞斯萊斯了,雖然卡氏自己跟女巫士們會飛才不用買私人飛機。秋竹仁波切早年台灣北中南加花蓮各地道場奔波,都是自己開克萊斯勒,他還挺懷念那台一個手指頭就可以轉動的方向盤呢!要求靈性導師過儉樸禁欲的生活,那是狹隘的凡夫知見。哪一尊報身佛不穿金帶銀的?何況金剛乘又不是出離道,那是顯宗的作法。

"Time passes differently in the socerers' world," Isidoro Baltazar said. "And one experiences it differently." He went on to say that one of the most difficult aspects of his apprenticeship was to deal with sequences of events in terms of time. "Only now, with the nagual's help, do I remember aspects and events of his teachings that took place years age, " he said.
"How does he help you?" I asked. "Does he hypnotize you?"
"He makes me shift levels of awareness," he said. "And when he does, it is not only that I remember past events, but I relive them." (Being-in-Dreaming, p. 168)(「時間在巫士世界中過得不同,」Isidoro Baltazar 說。「而且經驗也不同。」他接著說,他的學徒生涯中最困難的一點是按時間處理一系列事件。「只有現在,在 nagual 的幫助下,我才能記起多年來他的教導的細節和事件,」他說。
「他如何幫助你?」 我問,「他催眠了你嗎?」
「他讓我轉變意識層次,」他說,「而當他這樣做時,不僅是我記得過去的事件,我還重新活過它們。」)

至於如何讓他改變意識狀態,當然就是唐望經常用的一招:拍卡氏的右肩胛骨,讓他進入強化意識。
SW
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Nothing concrete;Different Possibilities

文章SW » 2012-03-13, 11:13

2009/07/03《Being-in-Dreaming》:「一切非實質」與「不同的可能性」

昨天講到唐望拍卡氏右肩胛讓他進入強化意識狀態給予教授,但是門徒自己要能靠自己進入這種狀態,訓練成熟的巫士,「Sorcerers are experts at shifting levels of awareness.」(巫士是意識轉換的專家)(p. 168)有點像 Sherman 找來的做夢第七關:「The seventh gate of Dreaming is crossed when you can jump back and forth between the silence of your first and second attention, at will, with the totality of your being.」(當你可以隨意地在第一注意力和第二注意力的寂靜之間跳來跳去時,你就通過了做夢的第七關。)卡斯塔尼達解釋說:

"Sorcerers make one see that the whole nature of reality is different from what we believe it to be; that is, from what we have been taught it to be. Intellectually, we are willing to tease ourselves which the idea that culture predetermines who we are, how we believe, what we willing to know, what we are able to feel. But we are not willing to embody this idea, to accept it as a concrete, practical proposition. And the reason for that is that we are not willing to accept that culture also predetermines what we are able to perceive." (Being-in-Dreaming, p. 168)
(「巫士讓人看見整個現實的本性與我們所相信的不同;也就是說,與我們被教導的不同。從智識上講,我們樂於取笑自己是由文化決定我們是誰、我們如何相信、我們想知道什麼、我們能夠感受到什麼的這個想法。但是我們不願意將這個想法具體化,接受它作為一個具體的、實際的主張,原因是我們不願意接受『這種文化也預先決定我們能夠感知到什麼』的說法。」)

嗯怎麼聽起來很像南開諾布仁波切所開示的內容?

「因此當我們談論開悟眾生,我們說法報化三身。法(dharma)是所有現象,本質是空性沒有任何實質。法界 意指情況,所以法身意指所有現象的本質。因為具有無限潛力可以有任何顯現,但是需要助緣,就跟鏡子反射同樣原理,這稱為報身,就是反射的潛力;另外化身,是指不淨相,像佛陀在二元境相的示現,雖然他已開悟,但為了給予教法而投生為人,才能跟人接觸。化身總是在不淨相。報身層次以壇城跟本尊示現不過是象徵,使用那樣的象徵來溝通此知識。在經教系統,都是佛陀親傳,學習阿毘達摩的人會相信地球是平的這種說法,這會跟時輪金剛所描述的地球不同。為何佛陀解釋不同呢?因為佛陀根據不同的眾生溝通。但所有現象都是不真實的。」(2009/06/06 南開諾布仁波切開示,聽講筆記)

南開師說:「舉鏡子為例,鏡子有反射的潛能可以顯現一切,我們的本性就像鏡子的潛能,透過反射我們可以理解它,但反射是不實的,有時理解是在心智層面而非真實經驗,仍然認為事物是具體的,反射就像物體,鏡子的反射跟鏡子反射的潛能有何關係?鏡子反射跟助緣有關,我們的心也是如此,所以對心的層面不用太重視。」(2009/06/15 南開諾布仁波切開示,聽講筆記)

唐望知識認知體系也認為一切顯像只是聚合點將放射能量聚合詮釋而成的,我們人類之所以共感一個世界,是因為聚合點設定的關係。卡氏繼續說明:

"Sorcery makes us aware of different realities, different possibilities, not only about the world but also about ourselves, to the extent that we no longer are able to believe in even the most solid assumptions about ourselves and our surroundings." (Being-in-Dreaming, p. 168)
(巫術使我們意識到不同的現實、不同的可能性,不僅關於世界,而且也關於我們自己,以至於我們不再能夠相信關於我們自己和周圍環境的最可靠假設。)

這個 different possibilities(不同的可能性),可以說是一種潛能,聚合點既然可以聚合出人類共享的這個世界,當然也可以聚合出其他未知的世界,且以我們不熟悉的方式顯現:

「當我們發現自己的真實本性,並處於我們的真實本性中,就像在鏡中有各種反射,但鏡子反射潛力跟反射物無關,我們瞭解這個就自反射中解脫。這就是大圓滿教法。另外有用水晶礦石做例子,我們本性就跟純淨的水晶一樣,所以才說空性,但仍然具有各種潛能,潛能會顯現成各種樣貌,就像我們使用明點在上師瑜伽觀想中,它的五色就代表無限的(顯現)潛能。大明點(明晰球體、明體),超越角,代表我們完全潛能。就像鏡子反射的潛力,如果助緣存在便有顯現。」(2009/06/06 南開諾布仁波切開示,聽講筆記)

因此,卡斯塔尼達繼續說:

"To a sorcerer, perception can go beyond these agreed-upon parameters. These parameters are constructed and buttressed by words, by language, by thoughts. That is, by agreement. Sorcerers do agree, but their agreement is different. Sorcerers break the normal agreement, not only intellectually but also physically or practically or whatever one wants to call it. Sorcerers collapse the parameters of socially determined perception, and to understand what sorcerers mean by that, one has to become a practitioner. That is, one has to be committed; one has to lend the mind as well as the body. It has to be a conscious, fearless surrender. "(Being-in-Dreaming, p. 169)
(對於一個巫士來說,感知可以超越這些公認的參考點。這些參考點是通過文字、語言、念頭建構和加強的。也就是說,透過共許。巫士確實同意,但是他們的同意不是一般的同意。巫士打破了正常的共許,不僅在智識上,而且在身體上或實修上或任何人想怎麼稱呼的。巫士瓦解了由社會所決定的知覺參考點,而要了解巫士所說的意思,我們就必須成為一名實修者。也就是說,一個人必須有所承諾;一個人必須借出心還有身。它必須是有意識的、無懼的臣服。)
SW
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註冊時間: 2012-03-05, 16:23
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「Being-in-dreaming」意指直接感知能量

文章SW » 2012-03-13, 11:14

2009/07/04 Sat, sunny/cloudy/raining, indoor 29.5°C Being-in-dreaming means to perceive energy directly

在我手邊一份《Dimensions》雜誌 1992 年 2 月號採訪作者小佛琳達這本書,小佛琳達提到 dreaming-awake(醒著做夢)就是 second attention(第二注意力),真是一日三變啊,我以為做夢注意力是第二注意力的前身,跟強化意識是第二注意力的前身一樣:

FLORINDA D: In the traditional sense, when we fall asleep, as soon as we start entering a dream, in that moment when we're half awake and half asleep, and still conscious, you know from Castaneda's work that the assemblage point flutters, it starts shifting, and what the sorcerer wants to do is that he wants to use that natural (that happens to every one of us) shift to move into other realms. And for that you need an exquisite energy. Again it comes down to energy. We need an extraordinary amount of energy because you want to be conscious of that moment and use it without waking up.
(小佛琳達:在傳統意義上,當我們入睡時,一旦我們開始進入夢境,在那一刻,當我們半醒半睡仍保持意識的那一刻,你從卡斯塔尼達的訓練中知道,聚合點鬆動,它開始位移,巫士想做的就是他想利用這種自然的(我們每個人都會發生)變動轉移到其他領域。為此,你需要一種精微的能量。再次這歸結到能量,我們需要超量的能量,因為你希望覺知到這一刻並在沒有醒來的情況下使用它。)

FLORINDA D: For me, it's very easy to enter, to use it. The thing is, I had no control at that time—although I have now—over when it was going to happen. But I could enter into this state of what they call...I mean, the women were not interested in calling it the 'second attention'; they were interested in calling it 'dreaming-awake', because it is the same thing. And you'd reach different levels, and what you do is that in that dreaming state eventually you have the same control you have in your daily life. And that's exactly what the sorcerers do. It's the same thing; there's no difference anymore. (Dimension, 1992/02)
(小佛琳達:對我來說,進入和去使用它非常容易。關鍵是,當時我無法控制——儘管現在已經可以控制——這件事何時會發生。但是我可以進入他們所謂的這種狀態……我的意思是,女性成員對將其稱為「第二注意力」不感興趣;她們只願意將其稱為「醒著做夢」,因為這是同一回事。而且你將觸及不同的層面,而你要做的是,在那個做夢的狀態下,最終你具有與在日常生活中相同的控制力。這正是巫士所做的。這是同一件事;兩者不再有任何區別。)

這部分對熟悉唐望知識的讀者已經不是新鮮的內容了,但對於沒有此經驗的人談論第二注意力或 dreaming-awake 也令巫士詞窮。採訪者問小佛琳達此時能夠同時存在於另一個層面嗎?這就好比問主法上師是否真的同時經驗到另個顯相的本尊壇城一樣,小佛琳達說:「Yes and no. It's not quite right to really say that, because it is one reality. There is no difference. Let's say there are different layers, like an onion. But it's all the same. And it becomes very bizarre. How am I going to talk about it? In metaphors? Our metaphors are already so defined by what we already know.」(是,也不是。真的這麼說是不對的,因為這是一個顯相層面。假設有不同的層面也沒有區別,就像一顆洋蔥,但它都是一樣的。但這變得非常奇怪,我該怎麼談論它呢?用隱喻?我們已知的隱喻已經如此定義了。)

FLORINDA D: You see we don't have the language to really talk about what then really happens when you are in the 'second attention', or when we 'dream-awake' . Bul it is as real as any other reality. What is reality? It is, again, a consensus. And you see, the thing is, we only want to agree about this intellectually on one level. But it's more than just an intellectual agreement. Let's say, it can be more. And for that, again, we go back to that same thing- it all hinges on energy. (Dimension, 1992/02)
(你看,我們沒有語言去真正談論當你處於「第二注意力」,或當我們「醒著做夢」真的發生時。但它與其他任何現實一樣真實。什麼是現實?再次,這是一種共識。事實是,我們智識上只想在一個層面上就此達成共識。但這不只是智識上的協定。假設這種共識可以更多,為此,我們再次回到同件事情上:這一切都取決於能量。)

跟許多同時擁有淨觀與不淨觀(pure/ impure visons)的人來說,雖然他們用不淨代表我們這個物質顯相,用淨代表本尊或報身層次的顯相,如果其他顯相也是一樣真實或一樣虛幻,說一個淨、一個不淨也是沒有道理的(我個人理解是不淨的物質顯像、與淨或純能量的區別),不過是區別一些具有 high capacity(上等根器)的人所見的(能量)境界,但描述也是同樣困難。

「灌頂在心智上是我們轉化我們想法,將師徒全都轉成淨相,然後上師示現壇城,也就是轉化為本尊。例如五元素轉化為五方佛,在壇城來說就具有五種形象,學生接受灌頂並學會應用這種方法。不過中脈、氣、脈輪都屬於轉化,有時透過吟唱咒語達至真實狀態:大手印境界。金剛乘一般來說是要達到大手印狀態,需要透過一位老師具有淨相。我們的能量就是真實本性,能量在淨相層面。」(2009/06/05 南開諾布開示,聽寫筆記)

我們可能沒興趣繼續研究第二注意力或強化意識或者 dreaming-awake(醒著做夢),不如談談這本書 《Being-in-Dreaming》,魯宓翻成「夢的存在」真的是很可笑,Being 不是一直都指「存在」或「存有」好嗎?就好像劉家昌一首歌〈在雨中〉,Being-in-Dreaming 就是「一直在做夢中」嗎?精確來說是「處在做夢的藝術的知覺狀態」。

Is lucid dreaming something similar to being-in-dreaming?
(問:清明做夢是否類似於「處於做夢中」?)

Florinda: In Carlos' books, he talks a great deal about what the sorcerers call the "assemblage point." Perception takes place wherever that assemblage point becomes static. The greatest accomplishment of our human upbringing is to lock our assemblage point on its habitual position. Once immobilized there, our perception can be walked and guided to interpret what we perceive. We learn to perceive in terms of our system first; then in terms of our senses.
(佛琳達:在卡羅斯‧卡斯塔尼達的書中,他談到了巫士所說的「聚合點」。感知發生在聚合點定著下來的任何地方。我們人類教育的最大成就,就是將聚合點鎖定在它的慣用位置上。一旦被固定在那裡,我們的知覺就可以被引導來詮釋我們所感知的。我們首先學會就我們的系統進行感知;然後才是根據我們的感官。)

In dreaming, one sees the body as a luminous egg of energy. The assemblage point shifts inside the egg and assembles different perceptions; perceptions produced by the energy filaments that traverse the egg. In dreaming, prior to that moment that one falls asleep, the assemblage point starts to flutter. The sorcerer tries to control where that assemblage point fixes itself. The sorcerer is interested in manipulating it and using it at will. Someone who is adept at lucid dreaming can go into their dream and totally control it. And that is exactly what don Juan wants to do. Through dreaming it's possible to accomplish the ultimate goal of sorcery: to liberate perception from its social bindings in order to perceive energy directly. (Florinda Donner, Radio Interveiw, 1993)
(在做夢時,我們將身體看成一個發光的能量蛋。聚合點在蛋的內部移動並聚合不同的感知;由遍佈蛋的能量光絲產生的感知。在做夢時,在一個人入睡的那一刻之前,聚合點開始鬆動,巫士試著控制聚合點在哪裡定著。巫士有志於操縱它並隨自己意志來使用它。精通於清明做夢者可以進入夢境並完全控制它,而這正是唐望要做的。藉由做夢,有可能實現巫術的終極目標:將感知從其社會束縛中解脫出來,以便直接感知能量。)

南開諾布仁波切說大乘比較著重在身體的層面,而金剛乘則著重於能量的層面,但此層面一般人並看不見摸不著,所以才需要一位擁有這個層面淨觀能力的上師,直到弟子也能夠熟習這個層面的運作為止。南開師說:「金剛乘重視能量,因為那是我們顯現的潛力。」(2009/06/07 南開諾布開示,聽寫筆記)
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註冊時間: 2012-03-05, 16:23
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