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

唐望故事—做夢篇 REVIEW

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。

唐望故事—做夢篇 REVIEW

文章SW » 2021-07-24, 14:30

在夢修領域上,我比較跟清明夢者殊途不同歸。看看現在坊間的清明夢書或稱清醒夢,大抵還是一種我們這個「小我」,跟「大我」(頂多夢中變換成自己的導師)溝通,不僅有問必答,還能解決疑難雜症兼具療癒效果。

可能是因為我 No. 10 開始換景(從此改稱夢中出體),No. 11-24 修賽斯,No. 25 以後修唐望的關係。目前累計 950 次出體夢(嚴格講起來前十次還是比較像出體夢,且前面幾年大都是直接出體)。我想各位如果認認真真按照卡斯塔尼達《做夢的藝術》,老實按部就班修到至少第三關(大概也只能修到第三關),基本上就會對清明夢那套自問自答或療癒體系感到不耐。

當然人各有志,夢的需求也不同。喜歡那種用途的清明夢者還是佔多數,對於我們這種出體夢中來去如風者,真是知音難遇。但是還是要倡導一下唐望的遺教,順便讓我們的同志們溫故知新一下,故我們開始比照《時間之輪》,逐本摘出一系列唐望故事,唐望對於做夢的教誨。頭兩本都沒有提到「做夢」(Dreaming)二字,要從第三本《巫士唐望的世界》才開始。

註:唐望故事原文書用了 dream 和 dreaming 來區分,中文無法加 ing,只好用「作夢」和「做夢」來區分普通夢和有意識的夢。在魯宓的譯本,做夢都加了粗體。但大家網路上流傳的打字版,恐怕就顧及不到這點。


「唐望故事」做夢篇 REVIEW-1

我開始抱怨那些逼真的惡夢。他似乎考慮了一下,又坐下來。
「那些夢非常怪異,」我說。
「你一直都會作怪異的夢,」他反駁道。
「我要告訴你,這些夢要比我作過的任何夢都怪。」

「別瞎擔心。它們只是夢,就像任何平常人的夢一樣,沒有力量。所以,去擔心它或談論它,又有什麽用呢?」

「那些夢困擾我,唐望。我能做什麽去停止那些夢嗎?」
「什麽都不能,就讓它們過去吧,」他說,「現在是讓你把自己開放給力量的時候,你就從做夢(dreaming)開始好了。」

當他說到做夢時,他使用非常奇特的語調。我正想以適當的方式問他,他又開始說下去。

「我從來沒有對你談過做夢。因爲到現在爲止,我只專心教你如何成爲一個獵人,」他說,「獵人並不關心如何控制力量,因此他的夢只是平常的夢,也許會很强烈,但絕不是做夢。」

「相對的,戰士會追求力量,而通往力量的一個途徑,就是做夢。你可以說,獵人和戰士之間的不同在於,戰士走在通往力量的路上,而獵人對此幾乎一無所知。」

(《巫士唐望的世界》pp. 174-175)
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-2

文章SW » 2021-07-24, 14:31

這一篇附上英文,因為有些字中文不好翻,像是交替使用real和reality,還有dream和dreaming,前者指實境(或現實),後者分別指稱普通夢和清明夢(當然dreaming的意思比單單清明夢包含更多力量與訓練)。

我也同意在dreaming的情況下,與日常生活的經驗並沒有什麼差別,你可以如同記得醒時的事件一樣,記得dreaming中的事件。因此南開師曾說過自己有時會搞混夢中和醒時發生的事,有次還未卜先知差點出包:


「有時我分不清是醒時還是夢時發生的事。像有次我在夢中,有人告訴我竹巴圖塞仁波切圓寂了。醒後我以為他真的死了還寫信過去,結果他還沒死。還好一個月後他過世,不然我的信還真的很突兀。」(2015/07/05)

「唐望故事」做夢篇 REVIEW-2

他回答:「你稱它們夢,因爲你沒有力量,而戰士是追求力量的人,不稱它們爲夢,而稱它們爲真實。」

「你是說他把他的夢當成真實?」

做夢對戰士而言是真實的,因爲他在夢裡可以有意志地行動,他能夠選擇和拒絕。他可以從一大堆項目中,選擇引向力量的事物,然後學習加以控制使用,而在平常的夢裡,他就無法如此意志堅定地行動。」

「那麽唐望,你的意思是——做夢是真實的嗎?」

「當然是真實的。」

「像我們現在說話一樣的真實?」

「如果我想要比較,我可以說做夢也許要更爲真實。在做夢中,你有力量;你可以改變事物;你可以發現無數隱藏的事實;你可以隨心所欲地控制一切。」

我告訴他,我無法相信他把他的夢當成真實。他做了一些玉米粥,給了我一碗。我問他,我想知道,他是否對清醒的狀態也有特殊的稱呼。

「我們現在正在做的事,你稱爲什麽?」我問,意思是指我們現在所做的才是真實,而不是夢。

「我稱它爲吃東西,」他說,忍住不笑。

「我稱它爲真實,」我說,「因爲我們吃東西確實在發生。」

做夢也是確實發生的事,」他回答說,嘻嘻笑著。「打獵、走路、大笑也都是。」

我們吃完後,他隨意地說我們要去散個步,但是不像以往那樣在沙漠中漫游。「這次不同了,」他說,「現在起,我們要去力量的居處(力量之處),你要開始學習如何把自己開放給力量。」

(《巫士唐望的世界》pp. 176-178)

"You call them dreams because you have no power. A warrior, being a man who seeks power, doesn't call them dreams, he calls them real."

"You mean he takes his dreams as being reality?"

"Dreaming is real for a warrior because in it he can act deliberately, he can choose and reject, he can select from a variety of items those which lead to power, and then he can manipulate them and use them, while in an ordinary dream he cannot act deliberately."

"Do you mean then, don Juan, that dreaming is real?"

"Of course it is real."

"As real as what we are doing now?"

"If you want to compare things, I can say that it is perhaps more real. In dreaming you have power; you can change things; you may find out countless concealed facts; you can control whatever you want."

I told him that I could not believe he took his dreams to be reality. He had made some corn gruel and handed me a bowl. I asked him about the time when one was awake. I wanted to know if he called it anything in particular.

"What do you call this, what we're doing now?" I asked, meaning that what we were doing was reality as opposed to dreams.
"I call it eating, " he said and contained his laughter.

"I call it reality, " I said. "Because our eating is actually taking place."

"Dreaming also takes place, " he replied, giggling. "And so does hunting, walking, laughing."

As soon as we had finished eating he casually stated that we were going to go for a hike, but we were not going to roam in the desert in the manner we had done before.

"It's different this time, " he said. "From now on we're going to places of power; you're going to learn how to make yourself accessible to power."

Journey to Ixtlan
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-3

文章SW » 2021-07-24, 14:32

Set up dreaming 在《做夢的藝術》翻譯為「創立夢」,本書則翻譯為「準備做夢」,無論哪一個都讓人聽不懂。按唐望所解釋,說「創立夢」是一定不對的,因為「做夢」(dreaming)沒有翻出來,故以下改用大家都知道的 set up(設定)來直翻,意思就是把一個夢設定為 dreaming。(前文已講過 dream 和 dreaming 的區別)。

為何光說知夢不夠,還要設定做夢?知夢之後就稱清明夢,也就是從普通夢升級為清明夢;但是清明夢不一定表示你能控制夢,故唐望建議你從夢中看手這動作,來踏出做夢的第一步。當然不限定於看手,你也可以看腳或其他部位,重點在於你出於自我意識「主動做一個動作」,而不是「被動地參與」。

在我的夢修訓練裡,通常是知夢後,馬上從這個夢衝出去,離開這個夢,不再受這個夢影響。這也是「設定做夢」,從這一個關鍵動作開始起算,通通算是做夢(dreaming)。你練習過你就會比較出,留在夢中繼續清明夢,還是衝破這個夢出來之後的做夢狀態,後者更為清明。

你要是還留在原夢(轉成清明夢),難保你的清明意識不會受到夢中人事物的影響,所以唐望建議你觀看任何事物都以瞥視的方式,而不要過於專注,因為一專注,東西就會開始變形,夢中事物本來就是變化多端,無一定性可言。所以你時時回來看手,目的就在於時時保持你的當下覺知意識。


「唐望故事」做夢篇 REVIEW-3

「我要在這裡教你接近力量第一步,我將要教你如何設定做夢。」他解釋說設定做夢是表示能對夢的一般情况有簡要與實際的控制。「你必須從做些非常簡單的事開始,」他說:「今晚在你的夢中,你要看著你的雙手。」

「說正經的,你怎麽能期望我這麽做?」我問。

「就像我告訴你的,」他强硬地說,「當然你也可以隨你該死的高興,看你的脚趾,你的肚子,或你的傢伙。我說看你的手,因爲對我而言,那是最容易找到的東西。不要以爲我在開玩笑。做夢就像看見,或死亡,或這可怕又神秘的世界上任何事物一樣嚴肅。」

我要求他給我一些指引。

「沒有什麽指引,」他說,「只要看著你的手。每次你在夢中注視事物時,它就會改變形態。」他沉默許久後說,「學習設定做夢的技巧顯然不是光去注視事物,而是能保持住它的形象。當你能成功地把每一件事物都維持在焦點中,做夢就成爲真實。於是在你睡覺時與清醒時的作爲便沒有差別了。你懂得我的意思嗎?」

「你不一定要看你的手,」他說,「如我說的,任選一樣東西,但要事先選好,然後在夢中找到它。我指定你的手,因爲它永遠長在你身上。當那東西開始變形時,你就要移開視綫,另外再挑選一樣東西注視,等另外那樣東西又變形時,你再回去看你的手。這個技巧要花好長時間才能做得完美。」

《巫士唐望的世界》pp. 183-187

"I am going to teach you right here the first step to power, I am going to teach you how to set up dreaming." He explained that to "set up dreaming" meant to have a concise and pragmatic control over the general situation of a dream. "You must start by doing something very simple, " he said. "Tonight in your dreams you must look at your hands."

"Seriously, how can you expect me to do that?" I asked.

"The way I've told you, " he snapped. "You can, of course, look at whatever you goddamn please-your toes, or your belly, or your pecker, for that matter. I said your hands because that was the easiest thing for me to look at. Don't think it's a joke. Dreaming is as serious as seeing or dying or any other thing in this awesome, mysterious world.

I asked him to give me some pointers.

"There aren't any pointers, " he said. "Just look at your hands. Every time you look at anything in your dreams it changes shape, " he said after a long silence. "The trick in learning to set up dreaming is obviously not just to look at things but to sustain the sight of them. Dreaming is real when one has succeeded in bringing everything into focus. Then there is no difference between what you do when you sleep and what you do when you are not sleeping. Do you see what I mean?"

"You don't have to look at your hands, " he said. "Like I've said, pick anything at all. But pick one thing in advance and find it in your dreams. I said your hands because they'll always be there. When they begin to change shape you must move your sight away from them and pick something else, and then look at your hands again. It takes a long time to perfect this technique."

Journey to Ixtlan
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-4

文章SW » 2021-08-08, 16:18

唐望做夢的藝術第一關就是看手,當然練習要在白天進行,才能在夢中生起這樣的串習力。因為一開始知夢後,有穩定性的問題,常常無法維持夢中覺知,清明夢後面就掉到普通夢去了。

有關白天的看手練習,以下兩位做夢者班成員的回報:

Y:這兩天有在白天練習看手,確實有很大幫助,有了半清明夢和清明夢。刻意練習的效果還是很明顯的。(2021/07/21)

J:想想自己已經一年沒做過清明夢,乾脆昨天一整天,時時只要一想到就立刻看手(勤練基本功),內心提醒自己這是夢,果然昨晚一連做了2次清明夢,雖然很短且又迅速掉入一般夢裡,但對我來說卻是很大的激勵。(2021/08/04)

以下已經根據英文重新校譯,確實有些翻得不合原文意思。


「唐望故事」做夢篇 REVIEW-4

唐望突然問我是否已學會他教我的「做夢」技巧。我一直精勤練習,費了很大的努力,對我的夢獲得了相當程度的控制。

在我學會令自己看手之後,要在夢中維持住雙手的影像就相對容易。我所看的(visions),雖然不總是雙手,似乎會維持相當長的時間,直到我最後失去控制,就會陷入那種無可預測的普通夢。我無法有意地控制在夢中什麽時候去令自己看手,或看其他事物,它就是會發生。到一定時間,我會記得我要看手,然後看周遭環境,但是有些晚上我完全不記得有這麽做。

我告訴他,我一直在記錄我夢中的所有細節,自從我開始練習看手,我的夢就變得非常吸引人,我的回憶能力也進展到我能夠記住細節的地步。

「一旦你你開始設定做夢,平常的夢就變得非常逼真。」他說,「那逼真(vividness)和清晰(clarity)是可怕的障礙,一點幫助也沒有。你所做的只會讓你遠離做夢的目標,那就是控制和力量。」

「我將提示你所有你必須練習的技巧。」他說:「首先你要把焦點集中在手上,把手當成出發點,然後把視線轉移到其他事物,用短暫的幾瞥去看。盡你可能多注視一些東西。記住,如果你只是短短的一瞥,影像就不會改變。之後再回來看手。

「每次你看手,你就更新了做夢所需的力量,所以一開始時不要看太多東西,每次四樣東西就夠了。之後,你可以把範圍擴大,直到包括所有你想注視的事物,但是只要影像一開始變化,你感到快失去控制時,就要回來看手。」

《巫士唐望的世界》pp. 200-202

He abruptly asked me if I had succeeded in learning the "dreaming" techniques he had taught me. I had been practicing assiduously and had been able, after a monumental effort, to obtain a degree of control over my dreams.

It had been relatively easy for me to learn to sustain the image of my hands after I had learned to command myself to look at them. My visions, although not always of my own hands, would last a seemingly long time, until I would finally lose control and would become immersed in ordinary unpredictable dreams. I had no volition whatsoever over when I would give myself the command to look at my hands, or to look at other items of the dreams. It would just happen. At a given moment I would remember that I had to look at my hands and then at the surroundings. There were nights, however, when I could not recall having done it at all.

I told him that I had been recording all the details of my dreams. Since I had begun to practice looking at my hands my dreams had become very compelling and my sense of recall had increased to the point that I could remember minute details.
"Ordinary dreams get very vivid as soon as you begin to set up dreaming" he said. "That vividness and clarity is a formidable barrier. It's not helping anything. All you're doing is distracting yourself from the purpose of dreaming, which is control and power."

"I'm going to remind you of all the techniques you must practice, " he said. "First you must focus your gaze on your hands as the starting point. Then shift your gaze to other items and look at them in brief glances. Focus your gaze on as many things as you can. Remember that if you only glance briefly the images do not shift. Then go back to your hands.

"Every time you look at your hands you renew the power needed for dreaming, so in the beginning don't look at too many things. Four items will suffice every time. Later on, you may enlarge the scope until you can cover all you want, but as soon as the images begin to shift and you feel you are losing control go back to your hands.

Journey to Ixtlan
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-5

文章SW » 2021-08-22, 15:16

繼看手之後,第二個訓練項目是換景,亦即使自己去到他處。下文所謂的「旅行」,並非意味著你在清明夢下用走的或飛去哪裡,巫士的表達比較直接,意思就是直接去到該處,管你用什麼方式。言下之意就是「瞬移」:直接去到目標地點。睡前可以先擬定要去辦公室或家裡(假設你清明夢的場景不在這些地點)這類自己最為熟悉的地點,比較容易達成。

我有個師兄,早期很會出體,半夜出體便想去考察女友情況。結果發現女友偷人,就GG了。所以不要這樣,當 FBI 沒意思,我們夢修也不是為了世俗上的目的。


「唐望故事」做夢篇 REVIEW-5

「設定做夢的下一步,是學習旅行(換景),」他說:「就像你學會看手一樣,你可以令使自己移動,去一切地方。首先你必須選定一個你想去的地方。選擇一個很熟的地點——也許是你的學校,或一個公園,或朋友家裡,然後,令自己去到那裡。
這個技巧非常困難,你必須執行兩項任務:你必須令自己去到特定地點;然後當你掌握此技巧後,你必須學會控制你旅行的確切時間(註)。」(pp. 202-203)

註:指做夢時間符合正睡覺的時間,例如是白天還是晚上。

*****
他隨口問問:「你的做夢進行得如何?」

我向他解釋,要命令自己在看手對我來說有多困難。一開始時相對比較容易,也許是因為觀念的新鮮,我可以毫無困難地提醒自己看手。但是新鮮感過了後,有些晚上我根本做不到。

「你必須戴一條頭帶睡覺,」他說:「弄一條頭帶不是很簡單。我不能給你一條,因為你必須自己從頭開始做。但是除非你在做夢中看到它,你才能做一條。明白我的意思嗎?頭帶必須按照你看到的特定形式製作,而且上面要有條帶子,可以綁緊在頭上;或者也可以像頂緊束的小帽。當你把一種力量之物戴在頭上,會比較容易做夢。你可以像修士一樣,戴上帽子或包著頭巾睡覺,但是這些東西只會讓你作强烈生動的夢,而不是做夢。」

他沉默了片刻,然後連珠炮般地繼續說道,關於頭帶的視像不一定只有在「做夢」時出現,也可能在清醒狀態下,一些牽強附會和完全無關的事情上,像是看到鳥的飛翔、水的波動、雲朵等等。

(《巫士唐望的世界》pp. 224-225)

He casually asked, "How is your dreaming?"

"The next step in setting up dreaming is to learn to travel, " he said. "The same way you have learned to look at your hands you can will yourself to move, to go places. First you have to establish a place you want to go to. Pick a well known spot-perhaps your school, or a park, or a friend's house then, will yourself to go there.

"This technique is very difficult. You must perform two tasks: You must will yourself to go to the specific locale; and then, when you have mastered that technique, you have to learn to control the exact time of your traveling."

*****
I explained to him how difficult it had become for me to give myself the command to look at my hands. At first it had been relatively easy, perhaps because of the newness of the concept. I had had no trouble at all in reminding myself that I had to look at my hands. But the excitation had worn off and some nights I could not do it at all.

"You must wear a headband to sleep, " he said. "Getting a headband is a tricky maneuver. I cannot give you one, because you yourself have to make it from scratch. But you cannot make one until you have had a vision of it in dreaming. See what I mean? The headband has to be made according to the specific vision. And it must have a strip across it that fits tightly on top of the head. Or it may very well be like a tight cap. Dreaming is easier when one wears a power object on top of the head. You could wear your hat or put on a cowl, like a friar, and go to sleep, but those items would only cause intense dreams, not dreaming."

He was silent for a moment and then proceeded to tell me in a fast barrage of words that the vision of the headband did not have to occur only in "dreaming" but could happen in states of wakefulness and as a result of any far-fetched and totally unrelated event, such as watching the flight of birds, the movement of water, the clouds, and so on.

Journey to Ixtlan
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-6

文章SW » 2021-09-05, 13:50

一系列唐望故事,你也可以把這些書當作小說在看,或者你也可以當成實修指導,而除非你這麼做,否則不會知道它有沒有效。不然的話,看過十遍二十遍也沒什麼用。

關於做夢時間必須與正在床上睡覺的時間一致,例如:你是半夜夢中知夢的,那最好你的夢場景就是半夜;若你是早上夢中清明,夢中環境就應該是上午;再精細至四季冷暖,天氣陰晴。這麼做的目的,在於第三關:做夢與現實融合,表示你是正在現實當中覺醒,而不是你創造的一個夢。

當然夢中詮釋的現實多少不符合實際,但一切也不過是顯現,曲迦師說我們所見的一切都是視網膜的投射,也就是說五感官所得到的訊息都是腦與心合作詮釋的產物。故沒有什麼是真實的顯現,都是主觀意識的作用。


「唐望故事」做夢篇 REVIEW-6

他問起我「做夢」的進展。

我已經開始去夢到特定的地點,像是學校或是幾位朋友的家。

「你〔夢到〕在那些地方時,是在白天,還是夜晚?」他問。

我夢中到那些地方的時間,正是我平常去的時間——在學校,就是白天;朋友家,就是晚上。

他建議我應該在白天小睡片刻時嘗試「做夢」,看看我是否能夢見選定的地點。如果我在晚上「做夢」,該地點的場景也應在晚上。他說一個人在做夢中的經驗,必須與當天「做夢」發生的時間一致;否則所夢到的景象就不會是「做夢」,而是普通夢了。

「為了幫助你自己,你應該挑一樣屬於你要去的地點的特定物體,並將注意力放在它上面。」他繼續說道。「例如,在這個山頂上,你現在有一特定的灌木,你必須觀察它,直到印入你的記憶。只要回憶起那棵灌木,或憶起我們坐著的這塊石頭,或憶起這裡其他任何東西,你就可以在做夢的時候回到這裡。當你能集中注意力於一個力量之處時,比如這裡,就更容易在做夢中達至該處。但如果你不想來這裡,也可以使用其他地方。也許你的學校對你來說是個力量之處,那就用它吧。把注意力集中於那裡任何東西上,然後在做夢中找到它。

「從你所憶念的特定東西開始,然後必須回來看手,再去看其他東西,依此類推。」

(《巫士唐望的世界》pp. 250-251)

He asked me about my progress in "dreaming."

I had begun to dream about specific places, such as the school and the houses of a few friends.

"Were you at those places during the day or during the night?" he asked.

My dreams corresponded to the time of the day when I ordinarily was accustomed to being at those places - in the school during the day, at my friends' houses at night.

He suggested that I should try "dreaming" while I took a nap during the daytime and find out if I could actually visualize the chosen place as it was at the time I was "dreaming."

If I were "dreaming" at night, my visions of the locale should be of night time. He said that what one experiences in "dreaming" has to be congruous with the time of the day when "dreaming" was taking place; otherwise the visions one might have were not "dreaming" but ordinary dreams.

"In order to help yourself you should pick a specific object that belongs to the place you want to go and focus your attention on it, " he went on. "On this hilltop here, for instance, you now have a specific bush that you must observe until it has a place in your memory. You can come back here while dreaming simply by recalling that bush, or by recalling this rock where we are sitting, or by recalling any other thing here. It is easier to travel in dreaming when you can focus on a place of power, such as this one. But if you don't want to come here you may use any other place. Perhaps the school where you go is a place of power for you. Use it. Focus your attention on any object there and then find it in dreaming.

"From the specific object you recall, you must go back to your hands and then to another object and so on."

Journey to Ixtlan

...................
ps. 從第二集開始都做了英文核對與校譯,中英文對照請參見做夢者班論壇貼文。魯宓或許翻譯得很流暢,但有些關鍵字就跳過去了,加上他應該不懂夢修,所以有時做夢(dreaming)這個專有名詞與普通夢的夢沒有區分。由於中文沒有加 ing 的語法,只好用粗體字做夢標示。
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-7

文章SW » 2021-09-19, 14:29

大圓滿教法亦談到「不作」。在新出版的《覺性杜鵑》中,除了不作思(mi bya ste)、不作意(mi dgongs phyir),還有以下這句:

「法性何顯,亦復不作」(chos nyid ci gsal du yang mi bya'o):同樣地,你也不為了處於覺觀狀態而努力,那種動機也是負面,故「不作」(mi bya'o)。

做夢,其實是夢的不做,也就是沒在作夢,因為你具有當下覺知,在這種情況下,就沒有過多的心意造作。當然首先你要練習區分夢中顯象哪些是你心意造作出來的,哪些不是。有點類似心與心性的區分。將心的造作濾除後,才能算是真正的做夢(dreaming),而不是作夢(having dreams)。


「唐望故事」做夢篇 REVIEW-7

他突然轉身,問我「做夢」的進展。

我告訴他,剛開始很容易,但現在我已經完全無法在夢中看手了。

「當你初次開始做夢時,你用的是我個人的力量,所以才那麼容易,」他說:「現在你是空的。但是你一定要繼續嘗試,直到你擁有自己足夠的力量。你瞧,做夢就是夢的不做(not-doing),當你在你的「不做」中進步時,你的做夢也會進步。秘訣就是不要停止看手,即使你不相信做這件事有任何意義。事實上,正如我之前告訴過你的,戰士不需要去相信什麽,因為只要他保持行動而沒有相信什麼,他就是在不做。」

「關於做夢,我已經沒什麼好告訴你的了,」他繼續說,「我所說的一切都只會是不做。但是如果你直接去處理不做,你自然會知道在做夢時該怎麼做。不過現在看手是關鍵,我相信你可以辦到。」

「到現在為止,我教給你的一切都是不做的一面,」他繼續說,「戰士把不做應用到世間的每件事上,然而我無法告訴你比我今天所說的還要更多了。你必須讓自己的身體去發現不做的力量與感覺。」

「因為唯一真實的事情就是:你內在必然會死的存在。而到達那種存在,就是自我的不做。」

(《巫士唐望的世界》pp. 306-307; 308)

He suddenly turned and asked me about my progress in "dreaming."

I told him that it had been easy in the beginning, but that at the moment I had ceased altogether to find my hands in my dreams.

"When you first started dreaming you were using my personal power, that's why it was easier, " he said. "Now you are empty. But you must keep on trying until you have enough power of your own. You see, dreaming is the not-doing of dreams, and as you progress in your not-doing you will also progress in dreaming. The trick is not to stop looking for your hands, even if you don't believe that what you are doing has any meaning. In fact, as I have told you before, a warrior doesn't need to believe, because as long as he keeps on acting without believing, he is not-doing."

"There is nothing else I can tell you about dreaming." he continued. "Everything I may say would only be not-doing. But if you tackle not-doing directly, you yourself would know what to do in dreaming. To find your hands is essential, though, at this time, and I am sure you will."

"Everything I have taught you so far has been an aspect of not-doing" he went on. "A warrior applies not-doing to everything in the world, and yet I can't tell you more about it than what I have said today. You must let your own body discover the power and the feeling of not-doing."

"Because the only thing that is real is the being in you that is going to die. To arrive at that being is the not-doing of the self."

Journey to Ixtlan
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-8

文章SW » 2021-10-10, 14:19

今天換第四本「唐望故事」,《力量的傳奇》。由於作者卡斯塔尼達幾乎是每一本又從頭開始回憶起,所以有關唐望做夢的教誨,又要從看手開始。

「唐望故事」做夢篇 REVIEW-8

做夢是指培養出一種對夢的奇特控制力,使得夢中經驗與醒時經驗都獲得同樣的實用價值。巫士的說法是,在做夢的影響下,區分夢與現實的一般標準將不再適用。

唐望對於做夢的實踐是一種練習,包括在夢中找到自己的手(看手)。換句話說,一個人必須刻意地夢到自己在找並在夢中找到自己的手,也就是夢到自己把雙手舉到眼前。

歷經了多年的失敗,我終於達成這項任務。回想起來,對我來說很明顯,只有在我對日常生活獲得一定程度的控制之後,我才會成功。

每當我在夢中準備要在看手時,都會發生一些不尋常的事:我會飛起來,或者我的夢變成惡夢,不然就只是變成身體上一種非常愉悅的興奮。夢中的一切就生動性而言,都遠遠超過「正常」,因此非常引人人勝。我原先要看手的打算,總是會在新情況下忘得一乾二淨。

一天晚上,出乎意外地,我在夢中找到了自己的手。我夢見自己走在外國一個城市一條不知名的街道上,突然間我將雙手舉至眼前。彷彿我內心有什麼東西放棄了,允許我去看自己的手。

唐望的指示是,一旦我看到的手開始消失或變成其他東西時,我就必須將視線從我的手轉移到我夢中任何其他元素。在那個特定的夢中,我將視線轉移到街道底的一棟建築。當那棟建築的影像開始模糊(消散)時,我便把注意力轉移到夢中環境的其他元素上。最後變成是一張某個不知名的外國城市,一條荒廢街道異常清晰的組合照片。

《力量的傳奇》pp. 26-27

'Dreaming' entailed cultivating a peculiar control over one's dreams to the extent that the experiences undergone in them and those lived in one's waking hours acquired the same pragmatic valence. The sorcerers' allegation was that under the impact of 'dreaming', the ordinary criteria to differentiate a dream from reality become inoperative.

Don Juan's praxis of 'dreaming' was an exercise that consisted of finding one's hands in a dream. In other words, one had to deliberately dream that one was looking for and could find one's hands in a dream by simply dreaming that one lifted one's hands to the level of the eyes.

After years of unsuccessful attempts, I had finally accomplished the task. Looking at it in retrospect, it had become evident to me that I had succeeded only after I had gained a degree of control over the world of my everyday life.

Every time I was about to look at my hands in a dream something extraordinary would happen. I would begin to fly; or my dream would turn into a nightmare; or it would simply become a very pleasant experience of bodily excitation. Everything in the dream would extend far beyond the 'normal' in matters of vividness, and therefore be terribly absorbing. My original intention of observing my hands was always forgotten in light of the new situation.

One night, quite unexpectedly, I found my hands in my dreams. I dreamt that I was walking on an unknown street in a foreign city, and suddenly I lifted up my hands and placed them in front of my face. It was as if something within myself had given up, and had permitted me to watch the backs of my hands.

Don Juan's instructions had been that as soon as the sight of my hands would begin to dissolve or change into something else, I had to shift my view from my hands to any other element in the surroundings of my dream. In that particular dream I shifted my view to a building at the end of the street. When the sight of the building began to dissipate I focused my attention on the other elements of the surroundings in my dream. The end result was an incredibly clear composite picture of a deserted street in some unknown foreign city.

Tales of Power
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-9

文章SW » 2021-10-24, 17:57

唐望托爾特克巫士傳承,「做夢的藝術」有七關,簡言之,第一關是看手,第二關是換景。換景不是變夢,變夢是說你把夢中 A 物變成 B 物,或者把周遭夢景象改頭換面。

唐望一脈巫士有著名的聚合點理論。一個聚合點是我們明晰體上的一個位置,一個固定位置代表一個特定的顯相(譬如我們都是人類,有相同的聚合點位置,所以有共同的顯相;當講到個別自證境界的時候,當然就是 unique state,獨一的,與他人不共)。

真正的換景涉及聚合點的移動,當然你若將聚合點移到別的位置,自然就聚合出另一個不同的顯相,差異程度端賴你聚合點移動的程度而定。

若你仔細閱讀《做夢的藝術》第二關的內容,可能因為翻譯的關係不容易瞭解。其實換景就是離開原夢場景,先讓聚合點鬆開,然後移到另個位置(唐望描述的:「在另個夢中醒來」,或「從一個夢跳到另個夢」)。這就不是以下所講的:在夢中原場景用想的,把周遭環境變另一個。故以下「就地」用想的(改變夢場景),只是開始時的練習。


「唐望故事」做夢篇 REVIEW-9

「每個戰士都有自己的做夢方式,每種方式都不同。我們唯一的共同點就是,我們會設法使自己放棄追求〔做夢〕。對付這種情況的手段便是堅持下去,不理會所有的阻礙及挫折。」

接著他問我是否能夠選擇做夢的主題,我說我對如何做到這一點一無所知。

「巫士對於如何選擇做夢主題的解釋是,」他說,「戰士關閉內在對話的同時,藉著刻意地在心裡維持住一個影像來選擇〔做夢〕主題。換句話說,如果他能夠停止自言自語一會兒,然後維持住他在做夢中想要的影像或念頭,甚至只要一瞬間,那麼他想要的主題就會出現。我確定你做到過,只是你沒有察覺。」

「我們不要再談做夢了,」他說,「你可能會變得沉迷。如果一個人要在任何事情上取得成功,這個成功必須要循序漸漸;需要付出很大的努力,但沒有壓力與沉迷。」

然後他補充說,從我在做夢中的表現看來,我一定已經學會如何隨意志而停止內在對話。我告訴他,我的確做到了。

(《力量的傳奇》pp. 28-29)

"Each warrior has his own way of dreaming. Each way is different. The only thing which we all have in common is that we play tricks in order to force ourselves to abandon the quest. The countermeasure is to persist in spite of all the barriers and disappointments."

He asked me then if I was capable of selecting topics for 'dreaming'. I said that I did not have the faintest idea of how to do that.

"The sorcerers' explanation of how to select a topic for dreaming," he said, "is that a warrior chooses the topic by deliberately holding an image in his mind while he shuts off his internal dialogue. In other words, if he is capable of not talking to himself for a moment, and then holds the image or the thought of what he wants in dreaming, even if only for an instant, then the desired topic will come to him. I'm sure you've done that, although you were not aware of it."

"We won't talk about dreaming any more," he said. "You might become obsessed. If one is to succeed in anything, the success must come gently; with a great deal of effort, but with no stress or obsession."

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.

Tales of Power
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

「唐望故事」做夢篇 REVIEW-10

文章SW » 2021-11-06, 16:08

《力量的傳奇》內容跳得很快,馬上進入唐望傳承做夢和潛獵二技藝的最終目標,發展出一個可被世人目睹為活生生存在的「幻身」,他們稱之為 the double。翻譯為替身好像怪怪的,應該比較類似自己本人和分身的關係。

那洛六瑜伽裡,屬於幻身瑜伽,即便是格魯派,像是宗喀巴與近代的耶喜喇嘛,都是幻身成就者。之前我有書摘過:


「耶喜喇嘛似乎能夠在同一時間、在不同房間閱讀各種不同的法本。這讓我想起宗仁波切所說,已經證得幻身的行者的故事。當這些行者在夜晚睡覺的時候,他們會在同時用微細身來閱讀和記憶經典。我認為,耶喜喇嘛之所以能夠在如此短暫的時間之內閱讀如此眾多的典籍,乃是因為他在夜晚使用幻身的緣故。

當兜率天閉關中心正在興建一座新的關房的時候,有一天早晨突然起了大火。即使火勢非常猛烈,耶喜喇嘛仍然泰然自若,並且提及在宗喀巴大師的時代,一座西藏寺院起火的故事。宗喀巴大師不需要水或一大群人來幫助他。他只是坐在原處,運用他的微細身來滅火。我覺得,這個故事和耶喜喇嘛用自己的行動來終止火災帶來的危險有所關聯。」(《拙火之樂》前言,p. 19-20)


「唐望故事」做夢篇 REVIEW-10

「分身是巫士他自己,透過做夢而發展出來的,」唐望解釋道,「分身對巫士來說是一種力量的表現,對你來說只是一個力量的傳奇。以哲那羅而言,他的分身與他本人沒有區別。因此你自己從未注意到其中的不同。但在你認識他的這些年當中,你與真的哲那羅在一起過兩次。」

我問唐哲那羅分身是幹什麼用的,或者巫士能用分身做什麼。

唐望回答我的問題。他說分身具有力量,可以用來完成普通情況下無法想像的成就。「一個巫士能成為兩個人,」唐望說,「只能這麼說。」

「但是他知道他分成兩個人嗎?」
「他當然知道。」
「他知道他同時身處二地嗎?」

「沒有巫士知道另一個他在哪裡。」唐望說,「巫士不知道他同時身處二地,若是他知道,便相當於面對他的分身,而發現自己與自己的分身面對面的巫士,是一個死的巫士。這是規則,這是力量的設計,沒人知道為什麼。」

唐望解釋說,當一個戰士達成了做夢與看見,並發展出一個分身時,他一定也成功抹去了個人歷史、自我重要感及〔生活中的〕習氣。

他說他教給我而我視為空談的所有技巧,本質上是用來清除擁有一個分身在日常世界中的不切實際;藉由使自己與世界變得流暢,從而將二者置於預測範圍之外。

(《力量的傳奇》pp. 65-68)

"A double is the sorcerer himself developed through his 'dreaming'," don Juan explained. "A double is an act of power to a sorcerer but only a tale of power to you. In the case of Genaro. Thus you've never noticed the difference yourself. But in the years that you've known him, you've been with the original Genaro only twice."

I asked don Genaro what a double did, or what a sorcerer did with the double.

Don Juan answered. He said that the double had power, and that it was used to accomplish feats that would be unimaginable under ordinary terms.

"A sorcerer can double up," don Juan said. "That's all one can say."

"But is he aware that he is doubled?"

"Of course he's aware of it."

"Does he know that he is in two places at once?"

"No sorcerer knows where his other is." don Juan said. "A sorcerer has no notion that he is in two places at once. To be aware of that would be the equivalent of facing his double, and the sorcerer that finds himself face to face with himself is a dead sorcerer. That is the rule. That is the way power has set things up. No one knows why."

Don Juan explained that by the time a warrior had conquered 'dreaming' and 'seeing' and had developed a double, he must have also succeeded in erasing personal history, self-importance, and routines.

He said that all the techniques which he had taught me, and which I had considered to be empty talk, were in essence means for removing the impracticality of having a double in the ordinary world; by making the self and the world fluid, and thereby placing them outside the bounds of prediction.

Tales of Power
SW
系統管理員
 
文章: 4218
註冊時間: 2012-03-05, 16:23
來自: 台灣台北

下一頁

回到 夢修心得、閱讀札記及翻譯

誰在線上

正在瀏覽這個版面的使用者:沒有註冊會員 和 2 位訪客

cron